We stand now on the threshold of actual history. Before us lie two thousand five hundred years; and behind us? Who can say? From the far distance come the reverberating thunders of the Mâhâbhârata, still filling the ear with stories of myth and miracle. But the days of these are over. Henceforward, we are to listen to nothing save facts, to believe nothing to which our ordinary everyday experience cannot give its assent.
Who, then, were these Sesu-nâga kings of whom we read in the lists of dead dynasties given in the Purânas--those curious histories of the whole cosmogony of this world and the next, some of which can now be fairly proved to have existed in the very first centuries of our era, and with them an accredited claim to hoar antiquity?
How came these kings by their name Ses, or Shesh-nâga? A name which indubitably points to their connection with the sacred snake, or "nâg."
Were they of Scythic origin? Nothing more likely. Certain it is that Scythic hordes invaded India from the north-east, both during and after the age of the Epics. It is conjectured, also, that they met in conflict with the Aryan invaders from the north-west on the wide, Gangetic plains, possibly close to the junction of the Sone River with the Ganges.
Here, at any rate, lay the ancient kingdom of Magadha, the kingdom of these Ses-nâga kings.
There were ten of these kings, and of the first four, we, as yet, know nothing. But almost every year sees fresh inscriptions deciphered, new coins discovered, and therefore it is not unlikely that some day these mere dry-as-dust names, Sesu-nâga, Sakavârna, Kshema-dhârman, and Kshattru-jâs, may live again as personalities. At present we must be content with imagining them in their palace at Raja-griha, or "The kings abode surrounded by mountains."
It has a curiously distinguished, dignified sound, this description. One can imagine these Ses-nâga princes, their Scythian faces, flat, oblique-eyed, yet aquiline, showing keen under the golden-hooded snake standing uræus-like over their low foreheads, riding up the steep, wide steps leading to their high-perched palaces, on their milk-white steeds; these latter, no doubt, be-bowed with blue ribbons and bedyed with pink feet and tail, after the fashion of processional horses in India even nowadays. Riding up proudly, kings, indeed, of their world, holders of untold wealth in priceless gems and gold--gold, unminted, almost valueless, jewels recklessly strung, like pebbles on a string.
This legend, indeed, of countless uncounted gold, of fair women, and almost weird, rough luxury, lingers still around the very name of Snake-King, and holds its own in the folk-lore of India.
In these days the kingdom of Magadha--so far as we can judge, a Scythic principality--was just entering the lists against that still more ancient Aryan kingdom of Kosâla, of which we read in the Râmâyana. But there were other principalities in the settled country which lay between the extreme north-west of the Punjâb and Ujjain, or Mâlwa. Sixteen such states are enumerated in various literary--chiefly religious--works, which were probably compiled in the fifth century B.C.; but these, again, are mere dry-as-dust names.
The first breath of real life comes with Bimbi-sâra, the fifth Sesu-nâga king. He, we know, conquered and annexed the principality of Anga and built the city of New Rajagrîha, which lies at the base of the hill below the old fort. But something there is in his reign which grips attention more than conquests or buildings. During it, and under his rule, the founders of two great religions gave to the world their solutions of the problem of life. In all probability both Mâhâvîra and Gâutama Buddha were born in Bimbi-sâra's days; certain it is that he must have heard the first teachings of Jainism and Buddhism preached at his palace doors. He is supposed to have reigned for nearly five and twenty years, and then to have retired into private life, leaving his favourite son, Ajâta-sutru, as regent.
And here tragedy sets in; tragedy in which Buddhist tradition avers that Deva-datta, the Great Teacher's first cousin and bitterest enemy, was prime mover. For one of the many crimes imputed to this arch-schismatic by the orthodox, is that he instigated Ajâtasutru to put his father to death.
Whether this be true or not, certain it is that Bimbi-sâra was murdered, and by his son's orders; for in one of the earliest Buddhist manuscripts extant there is an account of the guilty son's confession to the Blessed One (i.e., Buddha) in these words: "Sin overcame me, Lord, weak, and foolish, and wrong that I am, in that for the sake of sovranty I put to death my father, that righteous man, that righteous king."
If, as tradition has it, that death was compassed by slow starvation, the prompt absolution which Buddha is said to have given the royal sinner for this act of atrocity becomes all the more remarkable. His sole comment to the brethren after Ajâta-sutru had departed appears to have been: "This king was deeply affected, he was touched in heart. If he had not put his father to death, then, even as he sate here, the clear eye of truth would have been his."
Apart from this parricidal act, the motive for which he gives with such calm brutality, Ajâta-sutru seems to have been a strong, capable king. He had instantly to face war with Kosâla, the murdered man's wife--who, it is said, died of grief--being sister to the king of that country. Round this war, long and bloody, legend has woven many incidents. At one time Magadha, at another Kosâla, seems to have come uppermost. Ajâta-sutru himself was once carried a prisoner in chains to his opponent's capital; but in the end, when peace came, Kosâla had given one of its princesses in marriage to the King of Magadha, and had become absorbed in that empire.
But this was not enough for ambitious Ajâta-sutru. He now turned his attention to the rich lands north of the Ganges, and carried his victorious arms to the very foot of holy Himalaya.
In the course of this war he built a watch-fort at a village called Patali, on the banks of the Ganges, where in after years he founded a city which, under the name of Patâliputra (the Palibothra of Greek writers), became eventually the capital, not only of Magadha, but of India--India, that is, as it was known in these early days.
Patali is the Sanskrit for the bignonia, or trumpet-flower; we may add, therefore, to our mental picture of the remaining four Ses-nâga kings, that they lived in Trumpet-flower City.
For the rest, these two great monarchs, Bimbi-sâra and Ajâta-sutru, must have been near, if not actual contemporaries of Darius, King of Persia, who founded an Indian satrapy in the Indus valley. This he was able to do, in consequence of the information collected by Skylax of Karyanda, during his memorable voyage by river from the Upper Punjâb to the sea near Karâchi, thus demonstrating the practicability of a passage by water to Persia. All record of this voyage is, unfortunately, lost; but the result of it was the addition to the Persian Empire of so rich a province, that it paid in gold-dust tribute to the treasury, fully one-third of the total revenue from the whole twenty satrapies; that is to say, about one million sterling, which in those days was, of course, an absolutely enormous sum.
There is not much more to tell of Ajâta-sutru; and yet, reading between the lines of the few facts we actually know of him, the man's character shows distinct. Ambitious, not exactly unscrupulous, but uncontrolled. A man who, having murdered his father, could weep over his own act, and seek to obliterate the blood-stain on his hands by confessions and pious acts. When Buddha died, an eighth portion of his bones was claimed by Ajâta-sutru, who erected at Râjgrîha a magnificent tope or mound over the sacred relics.
But, if tradition is to be believed, he handed down the curse of his great crime to his son, his grandson, and his great grandson; for the Ceylon chronicle asserts, that each of these in turn were parricides. It is--to use a colloquialism--a tall order; but assertion or denial are alike unproven.
If it be true, there is some relief in finding that the last of these criminal kings--Mâhâ-nundin by name--was ousted from his throne and killed by his prime minister, one Mâhâ-padma-Nanda, who is said, also, to have been the murdered man's illegitimate son by a Sudra, or low-caste woman.
Whether this latter be true or not, certain it is that about the year B.C. 361, or thereabouts, the reign of the Ses-nâga kings ends abruptly. The dream-vision of the steps of old Râjgrîha with Scythian princelings--parricidal princelings--riding up to their palaces on processional horses, or living luxuriously in Trumpet-flower city, vanishes, and something quite as dream-like takes its place.
For in the oldest chronicles we are told that there were but two generations in the next, or Nanda dynasty--viz.: Mâhâ-padma and his eight sons--yet we are asked to believe that they reigned for one hundred and fifty-nine years!
In truth, these nine Nandas seem in many ways mythical, and yet the very confusion and contradictions which surround their history point to some underlying reason for the palpable distortion of plain fact. They are said to have reigned together, the father and his eight sons. The name of only one of these is known, Sumâ-lya; but when Alexander the Great paused on the banks of the Beâs, in the year B.C. 326, he heard that a king was then reigning at Patâliputra, by name Xandrames (so the Greek tongue reports it), who had an army of over two hundred thousand men, and who was very much disliked, because of his great wickedness and base birth. For he was said to be the son of a barber, and as such, "contemptible and utterly odious to his subjects."
This king must have belonged to the Nanda dynasty, and the story, if it does nothing else, proves that the family was really of low extraction. That it gained the throne by the assassination of a rightful king, is also certain. But revenge was at hand. The tragedy was to be recast, replayed, and in B.C. 321 Chandra-gûpta, the Sandracottus of the Greeks, himself an illegitimate son of the first Nanda, and half-brother, so the tale runs, of the eight younger ones, was, after the usual fashion of the East, to find foundation for his own throne on the dead bodies of his relations.
But some four years ere this came to pass, while young Chandra-gûpta, ambitious, discontented, was still wandering about Northern India almost nameless--for his mother was a Sudra woman--he came in personal contact with a new factor in Indian history. For in March, B.C. 326, Alexander the Great crossed the river Indus, and found himself the first Western who had ever stood on Indian soil. So, ere passing to the events which followed on Chandra-gûpta's rude seizure of the throne of Magadha, another picture claims attention. The picture of the great failure of a great conqueror.