THE GÂTAKAMÂLÂ

OR

GARLAND OF BIRTH-STORIES

BY

ÂRYA SÛRA

TRANSLATED FROM THE SANSKRIT

BY

J. S. SPEYER

London
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
AMEN CORNER, E.C.
1895

EDITOR'S PREFACE.

After all the necessary preparations for the first and second series of the Sacred Books of the East, consisting in all of forty-nine volumes, with two volumes of General Index, had been completed, I still received several offers of translations of important texts which I felt reluctant to leave unpublished. As they were chiefly translations of Buddhist texts, I mentioned the fact to several of my Buddhist friends, and I was highly gratified when I was informed that H. M. the King of Siam, being desirous that the true teaching of the Buddha should become more widely known in Europe, had been graciously pleased to promise that material support without which the publication of these translations would have been impossible.

I therefore resolved to do what I could for helping to spread a more correct knowledge of the religion of Buddha: but after the first three volumes of this new Series of the Sacred Books of the Buddhists is published, it will mainly depend on the interest which the public may take in this work, whether it can be continued or not.

As long as my health allows me to do so I shall be quite willing to continue what has been a labour of love to me during many years of my life. It was not always an easy task. The constant correspondence with my fellow-workers has taxed my time and my strength far more than I expected. The difficulty was not only to select from the very large mass of Sacred Books those that seemed most important and most likely to be useful for enabling us to gain a correct view of the great religions of the East, but to find scholars competent and willing to undertake the labour of translation. I can perfectly understand the unwillingness of most scholars to devote their time to mere translations. With every year the translation of such works as the Veda or the Avesta, instead of becoming easier, becomes really more perplexing and more difficult. Difficulties of which we formerly had no suspicion have been brought to light by the ever-increasing number of fresh students, and precautions have now to be taken against dangers the very existence of which was never dreamt of in former years. I do not exaggerate when I say that the translation of some of the hymns of the Veda, often clearly corrupt in the original, has become as difficult as the deciphering of hieroglyphic or cuneiform inscriptions, where at all events the text may be depended on. What critical scholars like is to translate a verse here and a verse there, possibly a hymn or a whole chapter with various readings, critical notes and brilliant conjectures; but to translate a whole book without shirking a single line is a task from which most of them recoil. Nor have the labours of those who have hitherto ventured on a more complete translation of the Rig-veda, such as Wilson, Grassmann, Ludwig and Griffith, been received as they ought to have been, with gratitude for what they have achieved, and with allowances for what they failed to achieve. I therefore remarked in the Preface to the first volume of this collection, p. xlii:

'Oriental scholars have been blamed for not having as yet supplied a want so generally felt, and so frequently expressed, as a complete, trustworthy, and readable translation of the principal Sacred Books of the Eastern Religions. The reasons, however, why hitherto they have shrunk from such an undertaking are clear enough. The difficulties in many cases of giving complete translations, and not selections only, are very great. There is still much work to be done for a critical restoration of the original texts, for an examination of their grammar and metres, and for determining the exact meaning of many words and passages. That kind of work is naturally far more attractive to scholars than a mere translation, particularly when they cannot but feel that, with the progress of our knowledge, many a passage which now seems clear and easy, may, on being re-examined, assume a new import. Thus while scholars who would be most competent to undertake a translation prefer to devote their time to more special researches, the work of a complete translation is deferred to the future, and historians are left under the impression that Oriental scholarship is still in so unsatisfactory a state as to make any reliance on translations of the Veda, the Avesta, or the Tâo-te king extremely hazardous.

'It is clear, therefore, that a translation of the principal Sacred Books of the East can be carried out only at a certain sacrifice. Scholars must leave for a time their own special researches in order to render the general results already obtained accessible to the public at large. And even then, useful results can be achieved viribus unitis only.'

My expectations, however, have not been deceived. My appeal was most generously responded to by the best Oriental scholars in England, France, Germany, Holland and America. Nor have these scholars, who were not afraid to come forward with translations which they knew to be far from final, had to regret their courage and their public spirit. The most competent judges have accepted what we had to offer in a grateful and indulgent spirit. There has only been one painful exception in the case of a scholar who has himself never ventured on the translation of a sacred text, and who seems to have imagined that he could render more useful service by finding fault with the translation of certain words and passages, or by suggesting an entirely different and, in his eyes, a far more excellent method of translation. All scholars know how easy it is to glean a few straws, and how laborious to mow a whole field. There are passages in every one of the Sacred Books, even in such carefully edited texts as the Old and New Testaments, on which interpreters will always differ; and we know how, after centuries of constant labour bestowed on those texts, the most learned and careful scholars have not been able to agree, or to avoid oversights in their Revised Version of the Bible. Could we expect anything different in the first attempts at translating the Sacred Books of other religions? Valuable emendations, offered in a scholarlike spirit, would have been most gratefully accepted by myself and by my fellow-workers. But seldom, nay hardly ever, have emendations been proposed that would essentially alter the textus receptus or throw new light on really obscure passages, while the offensive tone adopted by our critic made it impossible to answer him. As he is no longer among the living, I shall say no more. I feel bound, however, for the sake of those who do not know me, to correct one remark, as invidious as it was groundless, made by the same departed scholar, namely that I had received an excessive honorarium as Editor of the Sacred Books of the East, nay, as he expressed it, that I had levied tribute of my fellow-workers. The fact is that during all the years which I devoted to the superintending of the publication of the fifty volumes of the Sacred Books of the East, I have not had the smallest addition to my income. I was relieved by the University of Oxford from the duty of delivering my public lectures, so that I might devote my time to this large literary undertaking brought out by our University Press. My labour, even the mere official correspondence