of his opposition. Michi no Omi no Mikoto clearly ascertained his
hostile intentions, and being greatly enraged, shouted at him in a
blustering manner: "Wretch! thou shalt thyself dwell in the house which
thou hast: made." So grasping his sword and drawing his bow, he urged
him and drove him within it. Ukeshi the elder being guilty before
heaven, and the matter not admitting of excuse, of his own accord trod
upon the engine and was crushed to death, His body was then brought out
and decapitated, and the blood which flowed from it reached above the
ankle. Therefore that place was called Udan no chi-hara. After this
Ukeshi the younger prepared a great feast of beef and _sake_, with which
he entertained the imperial army. The emperor distributed this flesh
and _sake_ to the common soldiers, upon which they sang the following
verses:
"In the high {castle tree} of Uda
I set a snare for woodcock,
And waited,
But no woodcock came to it;
A valiant whale came to it."
This is called a Kume song. At the present time, when the department of
music performs this song, there is still the measurement of great and
small by the hand, as well as a distinction of coarse and fine in the
notes of the voice. This is by a rule handed down from antiquity. After
this the emperor wished to respect the Land of Yoshino, so, taking
personal command of the light troops, he made a progress round by way of
Ukechi Mura in Uda. When he came to Yoshino, there was a man who came
out of a well. He shone and had a tail. The emperor inquired of him,
saying: "What man art thou?" He answered and said: "Thy servant is a
local deity, and his name is Wihikari." He it is who was the first
ancestor of the Yoshino no Obito.
Proceeding a little further, there was another man with a tail, who
burst open a rock and came forth from it. The emperor inquired of him,
saying: "What man art thou?" He answered and said: "Thy servant is the
child of Iha-oshiwake." It is he who was the first ancestor of the Kuzu
of Yoshino. Then, skirting the river, he proceeded westward, when there
appeared another man, who had made a fishtrap and was catching fish. On
the emperor making inquiry of him, he answered and said: "Thy servant is
the son of Nihe-molsu." He it is who was the first ancestor of the
U-kahi of Ata.
Ninth month, 5th day. The emperor ascended to the peak of Mount Takakura
in Uda, whence he had a prospect over all the land. On Kuni-mi Hill
there were descried eighty bandits.
Moreover at the acclivity of the Me-Zaka there was posted an army of
women, and at the acclivity of Wo-Zaka there was stationed a force of
men. At the acclivity of Sumi-Zaka was placed burning charcoal. This
was the origin of the names Me-Zaka, Wo-Zaka and Sumi-Zaka.
Again there was the army of Ye-Shiki, which covered all the village of
Ihare. All the places occupied by the enemy were strong positions, and
therefore the roads were cut off and obstructed, so that there was no
room for passage. The emperor, indignant at this, made prayer on that
night in person, and then fell asleep. The heavenly deity appeared to
him in a dream, and instructed him, saying: "Take earth from within the
shrine of the heavenly mount Kagu, and of it make eighty heavenly
platters. Also make sacred jars and therewith sacrifice to the gods of
heaven and earth. Moreover pronounce a solemn imprecation. If thou doest
so, the enemy will render submission of their own accord."
The emperor received with reverence the directions given in his dream,
and proceeded to carry them into execution. Now Ukeshi the younger again
addressed the emperor, saying: "There are in the province of Yamato, in
the village of Shiki, eighty Shiki bandits. Moreover in the village of
Taka-wohari (some say Katsuraki) there are eighty Akagane bandits.
"All these tribes intend to give battle to the emperor, and thy servant
is anxious in his own mind on his account. It were now good to take clay
from the heavenly mount Kagu and therewith to make heavenly platters
with which to sacrifice to the gods of the heavenly shrines and of the
earthly shrines. If after doing so thou dost attack the enemy, they may
be easily driven off."
The emperor, who had already taken the words of his dream for a good
omen, when he now heard the words of Ukeshi the younger, was still more
pleased in his heart. He caused Shihi netsu-hiko to put on ragged
garments and a grass hat and to disguise himself as an old man. He also
caused Ukeshi the younger to cover himself with a winnowing tray, so as
to assume the appearance of an old woman, and then addressed them,
saying: "Do ye two proceed to the heavenly mount Kagu, and secretly take
earth from its summit. Having done so, return hither. By means of you I
shall then divine whether my undertaking will be successful or not. Do
your utmost and be watchful." Now the enemy's army filled the road, and
made all passage impossible. Then Shihi-netsu-hiko prayed, and said: "If
it will be possible for our emperor to conquer this land, let the road
by which we must travel become open. But if not, let the brigands surely
oppose our passage."
Having thus spoken they set forth and went straight onward. Now the
hostile band, seeing the two men, laughed loudly, and said: "What an
uncouth old man and old woman!" So with one accord they left the road,
and allowed the two men to pass and proceed to the mountain, where they
took the clay and returned with it. Hereupon the emperor was greatly
pleased, and with this clay he made eighty platters, eighty heavenly
small jars and sacred jars, with which he went to the upper waters of
the River Nifu and sacrificed to the gods of heaven and earth.
Immediately, on the Asahara plain by the river of Uda, it became as it
were like foam on the water, the result of the curse cleaving to them.
Moreover the emperor went on to utter a vow, saying: "I will now make
_Ame_ in the eighty platters without using water. If the _Ame_ is
formed, then shall I assuredly without effort and without recourse to
the might of arms reduce the empire to peace." So he made _Ame_, which
forthwith became formed of itself. Again he made a vow, saying: "I will
now take the sacred jars and sink them in the River Nifu. If the fishes,
whether great or small, become every one drunken and are carried down
the stream, like as it were to floating _maki_ leaves, then shall I
assuredly succeed in establishing this land. But if this be not so,
there will never be any results."
Thereupon he sank the jars in the river with their mouths downward.
After a while the fish all came to the surface gaping, gasping as they
floated down the stream. Then Shihi-netsu-hiko, seeing this, represented
it to the emperor, who was greatly rejoiced, and plucking up a
five-hundred-branched masakaki tree of the upper waters of the River
Nifu, he did worship therewith to all the gods. It was with this that
the custom began of selling sacred jars.
At this time he commanded Michi no Omi no Mikoto, saying: "We are now in
person about to celebrate a public festival to Taka-mi-Musubi no Mikoto,
and I appoint thee ruler of the festival, and I grant thee the title of
Idzu-hime. The earthen jars which are set up shall be called the Idzube
or sacred jars, the fire shall be called Idzu no Kagu-tsuchi or
sacred-fire-elder, the water shall be called Idzu no Midzu-ha no me or
sacred-water-female, the food shall be called Idzuuka no me, or
sacred-food-female, the firewood shall be called Idzu no Yama-tsuchi or
sacred-mountain-elder, and the grass shall be called Idzu no no-tsuchi
or sacred-moor-elder."
Winter, 10th month, 1st day. The emperor tasted the food of the Idzube,
and arraying his troops set forth upon his march. He first of all
attacked the eighty bandits at Mount Kunimi, routed and slew them. It
was in this campaign that the emperor, fully resolved on victory, made
these verses, saying:
"Like the Shitadami
Which creep round
The great rock
Of the Sea of Ise,
Where blows the divine wind--
Like the Shitadami,
My boys! My boys!
We will creep around
And smite them utterly,
And smite them utterly."
In this poem, by the "great rock" is intended the Hill of Kunimi.
After this the band which remained was still numerous, and their
disposition could not be fathomed. So the emperor privately commanded
Michi no Omi no Mikoto, saying: "Do thou take with thee the Oho Kume,
and make a great _muro_ at the village of Osaka. Prepare a copious
banquet, invite the enemy to it, and then capture them." Michi no Omi no
Mikoto thereupon, in obedience to the emperor's sacred behest, dug a
_muro_ at Osaka, and having selected his bravest soldiers, stayed
therein mingled with the enemy. He secretly arranged with them, saying:
"When they have got tipsy with _sake_, I will strike up a song. Do you
when you hear the sound of my song, all at the same time stab the
enemy."
Having made this arrangement they took their seats, and the drinking
bout proceeded. The enemy, unaware that there was any plot, abandoned
themselves to their feelings, and promptly became intoxicated. Then
Michi no Omi no Mikoto struck up the following song:
"At Osaka
In the great Muro-house,
Though men in plenty
Enter and stay,
We the glorious
Sons of warriors,
Wielding our mallet-heads,
Wielding our stone-mallets,
Will smite them utterly."
Now when our troops heard this song, they all drew at the same time
their mallet-headed swords, and simultaneously slew the enemy, so that
there were no eaters left. The imperial army were greatly delighted;
they looked up to heaven and laughed. Therefore he made a song saying:
"Though folk say
That one Yemishi
Is a match for one hundred men,
They do not so much as resist."
The practice according to which, at the present time, the Kume sing this
and then laugh loud, had this origin. Again he sang, saying:
"Ho! now is the time!
Ho! now is the time!
Ha! Ha! Psha!
Even now
My boys!
Even now,
My boys!"
All these songs were sung in accordance with the secret behest of the
emperor. He had not presumed to compose them with his own motion.
Then the emperor said: "It is the part of a good general when victorious
to avoid arrogance. The chief brigands have now been destroyed, but
there are ten bands of villains of a similar stamp, who are
disputatious.
"Their disposition cannot be ascertained. Why should we remain for a
long time in one place? By so doing we could not have control over
emergencies!" So he removed his camp to another place.
Eleventh month, 7th day. The imperial army proceeded in great force to
attack the Hiko of Shiki. First of all the emperor sent a messenger to
summon Shiki the elder, but he refused to obey. Again the Yata-garasu
was sent to bring him. When the crow reached his camp it cried to him,
saying: "The child of the heavenly deity sends for thee. Haste! haste!"
Shiki the elder was enraged at this and said: "Just when I heard that
the conquering deity of heaven was coming I was indignant at this; why
shouldst thou, a bird of the crow tribe, utter such an abominable cry?"
So he drew his bow and aimed at it. The crow forthwith fled away, and
next proceeded to the house of Shiki the younger, where it cried,
saying: "The child of the heavenly deity summons thee. Haste! haste!"
Then Shiki the younger was afraid, and changing countenance, said: "Thy
servant, hearing of the approach of the conquering deity of heaven, is
full of dread morning and evening. Well hast thou cried to me, O crow!"
He straightway made eight leaf-platters, on which he disposed food, and
entertained the crow. Accordingly, in obedience to the crow, he
proceeded to the emperor and informed him, saying: "My elder brother,
Shiki the elder, hearing of the approach of the child of the heavenly
deity, forthwith assembled eighty bandits and provided arms, with which
he is about to do battle with thee. It will be well to take measures
against him without delay." The emperor accordingly assembled his
generals and inquired of them, saying: "It appears that Shiki the elder
has now rebellious intentions. I summoned him, but again he will not
come. What is to be done?" The generals said: "Shiki the elder is a
crafty knave. It will be well, first of all, to send Shiki the younger
to make matters clear to him, and at the same time to make explanations
to Kuraji the elder and Kuraji the younger. If after that they still
refuse submission, it will not be too late to take warlike measures
against them."
Shiki the younger was accordingly sent to explain to them their
interests. But Shiki the elder and the others adhered to their foolish
design, and would not consent to submit. Then Shiki-netsu-hiko advised
as follows: "Let us first send out our feebler troops by the Osaka road.
When the enemy sees them he will assuredly proceed thither with all his
best troops. We should then straightway urge forward our robust troops,
and make straight for Sumi-Zaka.
"Then with the water of the River Uda we should sprinkle the burning
charcoal, and suddenly take them unawares; when they cannot fail to be
routed." The emperor approved this plan, and sent out the feebler troops
toward the enemy, who, thinking that a powerful force was approaching,
awaited them with all their power. Now up to this time, whenever the
imperial army attacked, they invariably captured, and when they fought
they were invariably victorious, so that the fighting men were all
wearied out. Therefore the emperor, to comfort the hearts of his leaders
and men, struck off this verse:
"As we fight
Going forth and watching
From between the trees
Of Mount Inasa,
We are famished.
Ye keepers of cormorants
(Birds of the island)
Come now to our aid."
In the end he crossed Sumi-Zaka with the stronger troops, and, going
round by the rear, attacked them from two sides and put them to the
rout, killing their chieftains, Shiki the elder, and the others.
Third month, 7th day. The emperor made an order, saying: "During the six
years that our expedition against the East has lasted, owing to my
reliance on the majesty of Imperial Heaven, the wicked bands have met
death. It is true that the frontier lands are still unpurified, and that
a remnant of evil is still refractory. But in the region of the Central
Land there is no more wind and dust. Truly we should make a vast and
spacious capital and plan it great and strong.
"At present things are in a crude and obscure condition, and the
people's minds are unsophisticated. They roost in nests or dwell in
caves. Their manners are simply what is customary. Now if a great man
were to establish laws, justice could not fail to flourish. And even if
some gain should accrue to the people, in what way would this interfere
with the sage's action? Moreover it will be well to open up and clear
the mountains and forests, and to construct a palace. Then I may
reverently assume the precious dignity, and so give peace to my good
subjects. Above, I should then respond to the kindness of the heavenly
powers in granting me the kingdom; and below, I should extend the line
of the imperial descendants and foster rightmindedness. Thereafter the
capital may be extended so as to embrace all the six cardinal points
(_sic_), and the eight cords may be covered so as to form a roof. Will
this not be well? When I observe the Kashiha-bara plain, which lies
southwest of Mount Unebi, it seems the centre of the land. I must set it
in order." Accordingly, he, in this month, commanded officers to set
about the construction of an imperial residence.
Year Kanoye Saru, Autumn, 8th month, 16th day. The emperor, intending to
appoint a wife, sought afresh children of noble families. Now there was
a man who made representation to him, saying: "There is a child, who was
born to Koto-Shiro-Nushi no Kami by his union with Tama-Kushi-hime,
daughter of Mizo-kuhi-ni no Kami of Mishima. Her name is
Hime-tatara-i-suzu-hime no Mikoto. She is a woman of remarkable beauty."
The emperor was rejoiced. And on the 24th day of the 9th month he
received Hime-tatara-i-suzu-hime no Mikoto and made her his wife.
Year Kanoto Tori, Spring, 1st month, 1st day. The emperor assumed the
imperial dignity in the palace of Kashiha-bara. This year is reckoned
the first year of his reign. He honored his wife by making her empress.
The children born to him by her were Kami-ya-wi-Mimi no Mikoto and
Kami-Nunagaha-Mimi no Mikoto. Therefore there is an ancient saying in
praise of this, as follows: "In Kashiha-bara in Unebi, he mightily
established his palace-pillars on the foundation of the bottom rock, and
reared aloft the cross roof-timbers to the plain of high heaven. The
name of the emperor who thus began to rule the empire was Kami Yamato
Ihare-biko Hohodemi."
Fourth year, Spring, 2d month, 23d day. The emperor issued the
following decree: "The spirits of our imperial ancestors, reflecting
their radiance down from heaven, illuminate and assist us. All our
enemies have now been subdued, and there is peace within the seas. We
ought to take advantage of this to perform sacrifice to the heavenly
deities, and therewith develop filial duty."
He accordingly established spirit-terraces among the Tomi hills, which
were called Kami-tsu-wono no Kaki-hara and Shimo tsu-wono no Kaki-hara.
There he worshipped his imperial ancestors, the heavenly deities.
Seventy-sixth year, Spring, 3d month, 11th day. The emperor died in the
palace of Kashiha-bara. His age was then 127. The following year,
Autumn, the 12th day of the 9th month, he was buried in the Misasigi,
northeast of Mount Unebi.
THE FOUNDATION OF BUDDHISM
B.C. 623
THOMAS WILLIAM RHYS-DAVIDS
Not so many years ago, at the time when Buddhism first became known
in Europe through philosophic writings of about six centuries after
Buddha, then newly translated, it caused amazement that a religion
which had brought three hundred millions of people under its sway
should acknowledge no god. But the religion of Buddha, during a
thousand years of practice by the Hindus, is entirely different
from the representations given us in these translations. As shown
by the bas-reliefs covering the ancient monuments of India, this
religion, changed by modern scientists into a belief in atheism,
is, in fact, of all religions the most polytheistic.
In the first Buddhist monuments, dating back eighteen to twenty
centuries, the reformer simply figures as an emblem. The imprint of
his feet, the figure of the "Bo tree" under which he entered the
state of supreme wisdom, are worshipped; and though he disdained
all gods, and only sought to teach a new code of morals, we shortly
see Buddha himself depicted as a god. In the early stages he is
generally represented as alone, but gradually appears in the
company of the Brahman gods. He is finally lost in a crowd of gods,
and becomes nothing more than an incarnation of one of the Brahman
deities. From that time Buddhism has been practically extinct in
India.
This transformation took a thousand years to bring about. During
part of this great interval Buddha was being worshipped as an
all-powerful god. Legends are told of his appearance to his
disciples, and of favors he granted them.
It has been said that Buddha tried to set aside the laws of caste.
This is an error. Neither did he attempt to break the Brahmanic
Pantheon.
Buddhism, which to-day is the religion of three hundred million
people, about one-fifth of the world's inhabitants, toward the
seventh or eighth century of our era almost entirely disappeared
from its birthplace, India, whence it had spread over the rest of
Asia, China, Russian Tartary, Burmah, etc. Only the two extreme
frontiers of India, Nepal, in the north, and Ceylon, in the south,
now practise the Buddhist cult.
Gautama Buddha left behind him no written works. The Buddhists
believe that he composed works which his immediate disciples
learned by heart, and which were committed to writing long
afterward. This is not impossible, as the _Vedas_[37] were handed
down in this manner for many hundreds of years.
[Footnote 37: _Vedas_: The sacred books of the Hindus, in Sanscrit;
probably written about six or seven centuries before Christ. _Veda_
means knowledge. The books comprise hymns, prayers, and liturgical
forms.]
There was certainly an historical basis for the Buddhist legend. In
fact, the legends group themselves round a number of very distinct
occurrences.
At the end of the sixth century B.C. those Aryan tribes sprung from
the same stem as our own ancestors, who have preserved for us in
their Vedic songs so precious a relic of ancient thought and life,
had pushed on beyond the five rivers of the Punjab, and were
settled far down into the valley of the Ganges. They had given up
their nomadic habits, dwelling in villages and towns, their wealth
being in land, produce, and cattle.
From democratic beginnings the whole nation had gradually become
bound by an iron system of caste. The country was split up into
little sections, each governed by some petty despot, and harassed
by internecine feuds. Religion had become a debasing ritualism,
with charms and incantations, fear of the influence of the stars,
and belief in dreams and omens. The idea of the existence of a soul
was supplemented by the doctrine of transmigration.
The priests were well-meaning, ignorant, and possessed of a sincere
belief in their own divinity. The religious use of the _Vedas_ and
the right to sacrifice were strictly confined to the Brahmans.
There were travelling logicians, anchorites, ascetics, and solitary
hermits. Although the ranks of the priesthood were closed against
intruders, still a man of lower caste might become a religious
teacher and reformer. Such were the conditions which welcomed
Gautama Buddha.
One hundred miles northeast of Benares, at Kapilavastu, on the banks of
the river Rohini, the modern Kohana, there lived about five hundred
years before Christ a tribe called Sakyas. The peaks of the mighty
Himalayas could be seen in the distance. The Sakyas frequently
quarrelled with the Koliyans, a neighboring tribe, over their water
supplies from the river. Just now the two clans were at peace, and two
daughters of the rajah of the Koliyans were wives of Suddhodana, the
rajah of the Sakyas. Both were childless. This was deemed a very great
misfortune among the Aryans, who thought that the star of a man's
existence after death depended upon ceremonies to be performed by his
heir. There was great rejoicing, therefore, when, in about the
forty-fifth year of her age, the elder sister promised her husband a
son. In due time she started with the intention of being confined at her
parents' house, but it was on the way, under the shade of some lofty
satin trees in a pleasant grove called Lumbini, that her son, the future
Buddha, was unexpectedly born. The mother and child were carried back to
Suddhodana's house, and there, seven days afterward, the mother died;
but the boy found a careful nurse in his mother's sister, his father's
other wife.
Many marvellous stories have been told about the miraculous birth and
precocious wisdom and power of Gautama. The name Siddhartha is said to
have been given him as a child, Gautama being the family name. Numerous
were his later titles, such as Sakyasinha, the lion of the tribe of
Sakya; Sakya-muni, the Sakya sage; Sugata, the happy one; Sattha, the
teacher; Jina, the conqueror; Bhagava, the blessed one, and many others.
In his twentieth year he was married to his cousin, Yasodhara, daughter
of the rajah of Koli. Devoting himself to home pleasures, he was accused
by his relations of neglecting those manly exercises necessary for one
who might at any time have to lead his people in war. Gautama heard of
this, and appointed a day for a general tournament, at which he
distinguished himself by being easily the first at all the trials of
skill and prowess, thus winning the good opinions of all the clansmen.
This is the solitary record of his youth.
Nothing more is heard of him until, in his twenty-ninth year, Gautama
suddenly abandoned his home to devote himself entirely to the study of
religion and philosophy. It is said that an angel appeared to him in
four visions: a man broken down by age, a sick man, a decaying corpse,
and lastly, a dignified hermit. Each time Channa, his charioteer, told
him that decay and death were the fate of all living beings. The
charioteer also explained to him the character and aims of the ascetics,
exemplified by the hermit.
Thoughts of the calm life of the hermit strongly stirred him. One day,
the occasion of the last vision, as he was entering his chariot to
return home, news was brought to him that his wife Yasodhara had given
birth to a son, his only child, who was called Rahula. This was about
ten years after his marriage. The idea that this new tie might become
too strong for him to break seems to have been the immediate cause of
his flight. He returned home thoughtful and sad.