No More Learning

Nor can we with any certainty fill up the fourteen unnamed gilds. A
great many arts and crafts are mentioned in the books, some of them held
in less social esteem than others. Among the latter were trades connected
with the slaying of animals and work on their bodies, e. g. , hunters and
trappers, fishermen, butchers, and tanners. Yet other such despised callings
were those of snake-charming, acting, dancing and music, rush weaving and
chariot-making, the last two because of the despised. probably aboriginal,
folk whose hereditary trades they were. Other more honourable crafts were
ivory-working, weaving, confectionery, jewelry and work in precious metals,
bow and arrow making, pottery, garland-making and head-dressing.
Besides these handicrafts, there was the world of river and sea-going folk, the
trader or merchant, and, corresponding in a limited way to the first named
the caravan escorts and guides or land-pilots' (thala-niyyāmaka). But
although reference is made in connexion with some of these, to a jetthaka,
or Elder, no further evidence of civic organisation is forthcoming.
Other instances of trades having jetthakas are seamen, or at least pilots
(niyyāmaka), garland makers®, caravan traders and guards? , and robbers or
brigands. We read, e. g. , of a little robber-gāma in the hills, near Uttara-
Panchāla, numbering 500 families.
1 Jāt. I, 267, 314 ; IIT, 281 ; IV, 411 ; VI, 22.
: 1b, II, 12, 52 ; cf. mahavaddhaki in Jät. VI, 332.
3 Jät. IV', 43.
4 Vin II, 173 (Cull. l'. VI, 21. 2). 5 Jāt. IV, 137. 6 1b. III, 405.
7. Ib. 1, 368 ; II, 295, 335. 8 Ib. I, 296 f. ; II, 388 ; IV, 430, 433 (Comm. )
:


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VII]
LEADERS OF INDUSTRY
185
The learner or apprentice (antevāsika, literally 'the boarder') appears
frequently in Buddhist books, one of which indicates the relative positions of
pupil and master woodwright. But no conditions of pupilage are anywhere
stated.
The title of setthi (best, chief), which is so often met with and, without
much justification rendered by “treasurer,' may possibly imply headship over
some class of industry or trading. It is clear that the famous setthi,
Anātha pindika of Sāvatthi the millionaire lay-supporter of the Sangha, had
some authority over his fellow-traders. Five hundred setthis, e g. , attended
him in his presentation of the Jetavana to the Buddha”. Unless these were
convened from different towns, the number in any one town was not limited
to one or a few. They are usually described as wealthy, and as engaged in
commerce. Dr Fick is probably right in alluding to them as representing
the mercantile professsion at court3. The word certainly implied an office
(thāna“) held during life. There might be a chief (mahā) seļthi, and an
anusetthi or subordinate officers : a commentary even refers to the insignia
of a setthi-chatta (umbrella of state).
The remarkable localisation of industries revealed in Buddhist litera.
ture has already been noticed. This is observable especially in the case of
craft-villages of woodwrights”, ironsmiths, and potters. These were either
suburban to large cities, or rural, and constituting as such special markets for
the whole countryside, as we see in the ironsmiths, gāma just cited, to which
people came from the gāmas round about to have razors, axes, ploughshares,
goads, and needles made. On the Ganges or further afield there were
trapper gamas, supplying games, skins, ivory etc10.
Within the town we meet with a further localisation of trades in
certain streets, if not quarters, e. g. , the street (vithi) of the ivory workers in
Benares11, the dyers' street12, the weavers’ ‘place' (thāna)13, the Vessas'
(Vaiçyas, merchants ? ) street14.
Combined with this widespread corporate regulation of industrial life,
there was
à very general but by no means cast-iron custom for the
son to follow the calling of the father. Not only individuals but families are
frequently referred to in terms of their traditional calling. The smith e. g. ,
is Smithson ; Sāti the fisherman's son is Sāti the fisherman ; Chunda the
1 16. 1, 151 ; V, 290 f. ; Altha-sālini. p. 111.
2 Ját. 1, 93.
3 Op. cit. , p. 167 f.
4 Jät. 1, 122 ; cf. Vin. Texts, 1, 102, note 3,
5 Vin. I, 19 (Mah. I, 9) ; Jāt. V. 384. 6 Vimāna-vatthu (Comm. ), 66
7 Jāt. II, 18, 405 ; IV, 159, 207. 8 lb. III, 281. 9 1b. III, 376, (408).
10 16. VI, 7. nesādagāma ; cf. III, 49; Therig. (Comm. ), 220, migaluddakagāma.
11 Jät. I, 320 ; II, 197. 12 1b. IV, 81.
13 16. I, 356.
14 16. VI, 485
.


## p. 186 (#220) ############################################

186
[сн.
ECONOMIC CONDITIONS
a
smith is called Chunda Smithson, etc. This, however, is not peculiar
to Indian or even to Āryan societies, up to a certain stage of development.
Even of our own it was said but half a century ago that the line of demar-
cation between different employments or grades of work had till then been
'almost equivalent to an hereditary distinction of caste. In modern India
no doubt these lines of demarcation have intensified in the course of
centuries, and have split up the industrial world into a, to us, bewildering
number of sections, or as the Portuguese called them, castes.
The Jātakas reveal here and there a vigorous etiquette observed
by the Brāhman ‘colour' in the matter of eating with, or of the food of, the
despised Chandă las, as well as the social intolerance felt for the latter
by the burgess class'. The Jātaka commentary tells the story of a slave.
girl, daughter of a slave and a Khattiya, whose father pretended to eat with
her only that she might be passed off before the Kosalans, seeking a nobly
born consort for their king, as a thoroughbred Sākivan'.
On the other hand, a great many passages from both Jātaka and
other canonical books might be quoted to show that the four “colours are
on the whole to be taken in no stricter sense than we speak of 'lords and
commons,' ‘noblesse, église, tiers-etat,' “upper, middle, lower classes. '
That Brāhmans claimed credit if born of Brāhmans on both sides for
generations back, betrays the existence of many born from a less pure
'connubium. ' In the Kusa Jātaka, a Brāhman takes to wife the childless
chief wife of a king without losing caste' thereby Elsewhere in the
Jātaka-book princes, Brāhmans, Setthis are shown forming friendships,
sending their sons to the same teacher, and even eating together and
intermarrying, without incurring any social stigma or notoriety as innovators
or militants? . The following instances may be quoted :-
A king's fon, pure bred, cedes his share of the kingdom to his
sister, turns trader and travels with his caravanº. A prince, whose wife in
a fit of displeasure has returned to her father, apprentices himself at
that father's court, without entailing subsequent social disgrace, to the
court potter, florist, and cook successively, in order to gain access to
herº. Another noble, fleeing from his brother, hires himself to a neighbour-
ing monarch as an archer10. A prince resigning his kingdom, dwells
with a merchant on the frontier, working with his hand311. A commentarial
tradition represents a child of the Vaccha Brāhmans as the 'sand-playmate'
1 M. I, 256 ; D. II, 127 f. (“kammāra putto' and 'kammāro,); Jāt. I, 98, 194, 312 ;
II, 79. Cf. nesādo=ludda putio=luddo Jāt. II, 330 f ; V, 3. 56—8.
2 J. S. Mill, Political Economy, XIV, 2.
3 Jāt. II, 83 f. ; III, 233 ; IV, 200, 376, 388, 390-2.
4 Ját IV, 144 ff.
5 D I, 93 ; M. II. 156 ; Thera-găthā, vv. 889, 1170, 6 Jāt. V, 280.
7 Jāt. II, 319 f. ;III 9-11, 21, 249-54, 310, 405 f. , 475, 517 ; IV, 38 ; VI, 348;
421 f. ; Fick, op. cit. , VI-XII ; Dialogues I, 96 ff.
8 Jāt. IV, 84 ; Peta-ratthu Comm. 111f. 9 16. V, 290 : 3; cf. I, 421 f.
10 16. II, 87.
11 16. IV, 169.


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VIII ]
SOCIAL DISTINCTIONS
NCTIONS
187
>
a
of the little Siddhattha, afterwards the Buddha'. A wealthy, pious
Brāhman takes to trade to be better able to afford his charitable gifts”.
Brāhmans engaged personally in trading without such pretext", taking
service as archers', as the servant of an archer who had been a weavers, as
low-caste trapperse, and as low-caste carriage-makers? .
Again,, among the middle classes, we find not a few instances
revealing anything but caste-bound heredity and groove, to wit, parents
discussing the best profession for their son :-writing, reckoning, or
money-changing (rūpa ? ), no reference being made to the father's trades ; a
(low-class) deer-trapper becoming the protege and then the 'inseparable
friend' of a rich young Setthi, without a hint of social barriers' ; a weaver
looking on his handicraft as a mere make-shift, and changing it off-hand
for that of an archer10 ; a pious farmer and his son, with equally little
ado, turning to the low trade of rush weavingál ; a young man of good
family but penniless, starting on his career by selling a dead mouse
for cat's meat at a 'farthing,' turning his capital and his hands to every
variety of job, and finally buying up a ship's cargo, with his signet-ring
pledged as security, and winning both a profit 200 per cent and the hand of
the Setthi's daughter12.
This freedom of initiative and mobility in trade and labour finds
further exemplification in the enterprise of a settlement (gama) of wood-
workers13. Failing to carry out the orders for which prepayment had
been made, they were summoned to fulfil their contract. But they,
instead of “abiding in their lot,' as General Walker the economist said
of their descendants, 'with oriental stoicism and fatalism14,' made ‘a
mighty ship' secretly, and emigrated with their families, slipping down the
Ganges by night, and so out to sea, till they reached a fertile island.
Stories, all of these, not history ; nevertheless they serve to illustrate
the degree to which labour and capital were mobile at the time, at
least, when these stories were incorporated in the Buddhist canon, and
before that. And they show that social divisions and economic occupations
were very far from coinciding. There was plenty of pride of birth, which
made intermarriage and eating together between certain ranks an act more
or less disgraceful to those reckoning themselves as socially higher. And
sons, especially perhaps among artisans, tended to follow the paternal
industry. This was all.
The trade of the trader, dealer, or middleman (vānija) may well have
1 Psalms of tho Brethorn, 17 ! Vanavaccha).
2 Jāt. IV, 15 f.
3 Ib. V, 22, 471.
4 16. III 219 ; V, 127 f.
5 1b, I, 356 f.
6 16. II, 200; VI, 170 fi. 7 1b. IV, 207 f.
8 V'in 1,77 (Mah. I, 49, 1); IV, 128 (Pāc. LXIV,128). 9 Jāl. III, 49 ff. 10 16. II, 87.
11 lb. IV, 318, 1: 16. 1, 120 ff. 13 Jāt. IV, 159. 14 I he Wages Question, p. 177.


## p. 188 (#222) ############################################

188
(ch.
ECONOMIC CONDITIONS
1
been largely hereditary? . Traditional good-will handed on here would prove
specially effective in commanding confidence, and thus be a stronger
incentive than the force a tergo of caste-rule. There is, however, no instance
as yet produced from early Buddhist documents pointing to any corporate
organisation of the nature of a gild or Hansa league? . The hundred or so of
merchants who, in the Chullaka-Setthi Jātaka", come to buy up the cargo of
a newly arrived ship, are apparently each trying to 'score off his own bat’
no less than the pushful youth who forestalled them. Nor is there any hint
of syndicate or federation or other agreement existing between the 500
dealers who are fellow passengers on board the ill-fated ships in the Valā-
hassa and Pandara Jātakas? ; or the 700 who were lucky enough to secure
Suppāraka as their pilot5, beyond the fact that there was concerted action in
chartering one and the same vessel. Among merchants travelling by land,
however, the rank of satthavāha or caravan-leader seems to imply some sort
of federation. This position was apparently hereditary, and to be a jetthaka
or elder, in this capacity, on an expedition, apparently implied that other
merchants (vānija) with their carts and caravan-followers, were accompany-
ing the satthavāha, and looking to him for directions as to halts, watering,
precautions against brigands, and even as to routes, fording, etc. Subordi-
nation, however, was not always ensured? , and the institution does not
warrant the inference of any fuller syndicalism among traders.
Partnerships in commerce, either permanent, or on specified occasions
only, are frequently mentioned : the former, in the Kutavāņijas and Mahā.
vānija' Jātakas, the latter in the Pāyāsi Suttantal' and the Serivānija Jātaka'l.
In the Jarudzpāna Jātakal? there is, if not explicit statement, room for
assuming concerted commercial action on a more extensive scale, both in the
birth-story and also in its introductory episode. The caravan in question,
consisting of an indefinite number of traders (in the birth-story, under a
jetthaka', accumulate and expɔrt goods at the same time, and apparently
share the treasure trove, or the profits therefrom. In the episode the firm
also wait upon the Buddha with gifts before and after their journey. These
were traders of Sāvatthī, of the class who are elsewhere described as acting so
unanimously under Anāthapiņdika, himself a great travelling merchant. The
Guttila Jātaka13, again, shows concerted action, in work and play, on the part
1 Jāt. II, 287; III, 198. It is noteworthy that mining and miners nerer came on
in the Jātaka scenes.
The compound vaniggrāma is rendered 'merchants' guild' in Macdonell's
Sanskrit Dictionary.
3 Jāt. I ,122. 4 16. I1,128 ; V, 75. 5 16. IV,138 ff, ; cf. also VI, 34.
6 Fick p. 178 ; D. II, 342 f. ; cf. Jāt. I, 93, 7 16. I, 108, 363 ; II, 295 ; III, 200.
8 Jāt. 1,404 also II 181. 9 16. JV,350. 10 D. II, 342.
11 Jāt. I, 111.
12 1b. II, 294 ff.
13 Ib, II, 218 ; cf. 1, 121 for concerted action between dealers in freights.
>


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VIII)
TRADE BY SEA
189
of Benares trades. It is conceivable, however, that the travelling in
company may have been undertaken as much for mutual convenience in
the chartering of a common ship, or the employment of a single band of
forest-guards, as for the prevention of mutual under-selling or the cornering
of any wares. Merchants are represented, at least as often, as travelling
with their own caravan alone. Thus in the first Jātaka? two traders,
about to convey commodities to some distant city, agree which shall start
first. The one thinks that, if he arrive first, he will get a better, because
non-competitive price; the other, also holding that competition is killing
work (lit. 'price-fixing is like robbing men of life'), prefers to sell at the
price fixed, under circumstances favourable to the dealer, by his predeces-
sor, and yields him a start.
The little aperçus which we obtain from the Jātakas of the range and
objective of such merchants' voyages are so interesting as side-lights on
early trafficking as to create regret at their scantiness. The overland
caravans are sometimes represented as going 'east and west'}, and across
deserts that took days, or rather nights to cross, a 'land-pilot' (thala.
niyyāmaka) steering during the cooler hours of darkness by the stars.
Drought, famine, wild beasts, robbers, and demons are enumerated as the
dangers severally besetting this or that desert route. Such caravans may
have been bound from Benares, the chief industrial and commercial centre
in early Buddhist days, across the deserts of Rājputāna westward to the
sea ports of Bharukaccha, the modern Broach and the sea board of Sovīra
(the Sophir, or Ophir, of the Septuagint ? ), and its capital Roruva? or Rorukas
Westward of these ports there was traffic with Babylon, or Bāveru.
At a later date, say, at the beginning of the first century A. D. the
chief objective of Indian sea-going trade is given in the Milinda' as
follows :
As a shipowner who has become wealthy by constantly levying freight in some
seaport town, will be able to traverse the high seas, and go to Vanga or Takkola, or
China or Sovira, or Surat, or Alexandria, or the Kormoandel coast, or Further India,
or any other place where ships do congregate.
Tamil poems testify to the flourishing state of Kāviri-pațținam (Kamara
in Periplus, Khabari of Ptolemy), capital of Chõla, on the Kāveri river, at
about the same period as a centre of international trade especially frequented
by Yavana (Yona, Ionian) merchants10. According to the Jātaka it was
1 On a local 'corner in hay'see Jāt. I, 121.
2 16. I, 99; cf. 194, 270, 354, 368, 413 ; II, 109, 335 ; III, 200, 403 ; IV, 15 f. ;
V, 22, 164.
3 16. I, 98 f. 4 16. J, 107. 5 16. I, 99. 6 1b. III, 188; IV, 137 ; Dip.
IX, 26.
7 16, III. 470.
8 D. II, 235 ; Divy. 544.
9 Milinda panha 359 ; trans. 11, 269 (S. B. E. XXXVI).
13 Kanakasabhai, The Tamils 1800 years ago, quoted by Subba Rao (v. Biblio.
graphy), p. 81 f. On Chola see Malavamsa XXI, 13.


## p. 190 (#224) ############################################

190
( ch.
ECONOMIC CONDITIONS
practicable to attain to any of these ports starting from up the Ganges, not
only from Champā (or Bhāgalpur, about 350 miles from the sea) but even
from Benares. Thus the defaulting woodwrights mentioned abovel reach
an ocean island from the latter city ; Prince Mahājanaka sets out for
Suvannabhumi from Champā? , and Mahinda travels by water from Patna
to Tāmalitti, and on to Ceylon? . It is true that the world Samudda sea, is
occasionally applied to the Ganges, nevertheless, if the foregoing stories be
compared with the Sankha Jātaka', it becomes probable that the open sea
is meant in both. In this the hero, while shipwrecked, washes out his
mouth with the salt water of the waves during his self-imposed fast.
Again, in the Silānisamsa Jātaka, a sea-fairy as helmsman brings 'passen-
gers for India' by ships ‘from off the sea to Benares by river. Other
traders are found coasting round India from Bharukaccha to Suņnvaa-
bhūmi? , doubtless putting in at a Ceylon port ; for Ceylon was another
bourne of oversea commerce, and one associated with perils around which
Odyssean legends had grown ups. The vessels, according to Jātaka tales,
seem to have been constructed on a fairly large scale, for we read of
hundreds' embarking on them, merchants or emigrants. The numbers
have of course no statistical value ; but the current conceptions of shipping
capacity are at least interesting.
The nature of the exports and imports is seldom specified. The gold
which was exported to Persia as early at least as the time of Darius
Hystaspes, finds no explicit mention in the Jātakas. Gems of various
kinds are named as the quest of special sea-farers anxious to discover a
fortune'. 'Silks, muslins, the finer sorts of cloth, cutlery and armour,
brocades, embrcideries and rugs, perfumes and drugs, ivory and ivory-
work, jewelry and gold (seldom silver) : - these were the main articles in
which the merchant dealt '10.
As to the inland routes, the Jātakas tell of Anāthapiņdika's caravans
travelling S. E. from Sāvatthi to Rājagaba and back (about 300 miles),
and also to the borders,' probably towards Gandhārala. The route in the
former journey was apparently planned to secure easy fording of the
rivers by following 'the foot of the mountains to a point north of Vesāli
and only then turning south to the Ganges'13.
1 Jät. IV, 159.
2 16. VI, 34 f.
3 l'in. IJI, 338 (Saman apāsādikā)
4 Jäl. I, 227 ff. ; IV, 167 f. ;VI, 158, but cf. M. I, 493 ; S. II, 32, where sāgara
is added,
5 Jāt. IV, 15-17.
6 16. II, 112.
7 16. III, 188.
8 1b. II, 127 ff. The name Lankā dces not occur Tambapanni. dipa. . . probably
meant for Ceylon. ' Buddhist India, 105.
9 Jāt IV, 21, 139-41.
13 Rh. D. Buddhist India, p. 18; Fick, op. cit. , 174.
11 Jāt I, 92, 348.
1: 16. 1, 377 f.
13 Biddh. Ind. 103. The road followed by the Buddha on his last ministering
tour is from Rājagaha to Kusirā'ā, crossing the Ganges at Patna, with balts at iwelve
intermediate towns (gāmas or nagaras), including V'esālī. The remainder of this cir.
cuitous route to Sāvattbi 'ay W. N. W. D. II, Suttanta XVI 81 ff.


## p. 191 (#225) ############################################

VIII )
BAZAARS
. 191
>
Another route south-west from Sāvatthi to Patitthāna', with six chief
halting places, is given in the Sutta Nipáta, verses 1011. 134. From east to
west, traffic, as we have seen, was largely by river, boats going up the
Ganges to Sahajāti', and up the Jumna to Kosambi'. Further westward
the journey would again be overland to Sind, whence came large imports
in horses and assess, and to Sovira and its ports. Northward lay the great
trade route connecting India with Central and Western Asia, by way of
Taxila in Gandhāra (Pāli Takkasilā), near Rawalpindi? , and presumably
also of Sāgala in the Punjab. This great road and its southern connexions
with the leading cities of the Ganges valley must have been, even in early
Buddhistic days, relatively immune from dangers. Instances abound in the
Jātakas of the sons of nobles and Brāhmans faringº, unattended and un-
armed1, to Takkasilā to be educated at this famous seat of Brāhmanical
and other learning!
There were no bridges over the rivers of India. The setu or causeway
of Buddhist metaphor! 2 is a raised dyke built over shoal water13. Only
firding-places and ferries for crossing rivers are mentioned in Buddhist
literaturels, and cart-ferries in Manu 15.
Food-stuffs for the towns were apparently brought only to the gates,
while workshop and bazaar occupied, to a large extent at least, their own
special streets within 16. Thus there was a fishmonger's village at a gate of
Sāvatthi", greengrocery is sold at the four gates of Uttara-Pañchāla18, and
venison at the cross-roads (singhāțaka) outside Benares10.
The slaughter-houses (sūnā) mentioned in the Vinaya20 were pre-
sumably outside also, and near them the poor man and the king's chef
bought their mealºl, unless by singhātika we understand street-corners as
1 Paithan, See map and p. 30 Buddh. Ind.
2 Cf. the list in Spence Hardy, Manual of Buddhism, 334.
3 Vin. Texts, III, 401.
4 Id. p. 382.
5 Jāt, I, 124, 178, 181 ; II, 31, 287 ; cf. Hopkins, J. A. 0. S. XIII, 257, 372 ;
Fick, op. cit. 176.
6 Vimānn-vatthu (Comm. ) 336,
? J.