FIRST SCENE
[A Brahman temple with a statue of Durga; before the idol an altar. In
the background a landscape with farms and a sheep-fold.]
_Enter from the right GENERAL SIHA (GS.) with a CAPTAIN (C)
and some soldiers._
_GS._ Pitch the tents on the slope of yonder hill where that farmhouse
stands.
_C._ It shall be done, my general.
_GS._ What crowd is gathered there with flags and flowers?
_C._ It is the farmer's family led by the village priest, and
neighbors flock around to swell their number.
_GS._ The priest handles a big knife that flashes in the sun. I see
his hands are stained with gore. They seem to celebrate a feast in
honor of a god.
_C._ The villagers inform me that the occasion of it is sad. One of
the farmer's children died of late, and others being sick the father
invokes the goddess Kali to preserve the rest of his family. They are
arrayed for a procession and having offered a young sheep at the altar
of the homestead they have started out. See how the crowd are wending
their way hither to the temple.
_GENERAL SIHA looks around and contemplates the scenery, then
turns to the CAPTAIN._
_GS._ Now pitch the tents before the sun goes down.
_In the meantime, the BUDDHA enters with two disciples. They
sit down under a tree. The Captain bows to them reverently
and leaves the stage._
_GS._ Greetings to you, holy monks.
_B._ Peace be with thee, and may thy sword ne'er reek with blood.
_GS._ I draw the sword for my king, for my country and for the
restoration of order where enemies or rebels have disturbed it.
_B._ Thou lookst courageous and thy very words
Possess a ring of simple honesty.
_GS._ I serve a mighty king who means to do the right. He prefers to
establish his rule by treaty and spares an enemy who sues for peace.
_B._ Thou speakst of Bimbisara, King of Magadha?
_GS._ Indeed I speak of the great Bimbisara, and he is born to sway
the world. My sympathy and my allegiance go with him. I am Siha, his
general.
_B._ Thy name is known throughout the Indian lands.
_GS._ When I chose my profession I prayed to the gods that they would
never let it be my lot to fight for any unjust cause.
_B._ Let this thy prayer be a sacred vow
Which thou wilt keep inviolate. Our fate,
Or say the gods, create conditions; but thou
Thyself must act. Thou art responsible,
Thou shapest thine own life, and not the gods.
_GS._ Thy words please me! What is thy doctrine, venerable monk?
_B._ I teach the middle way between extremes.
Neither mortifications of the body
Nor self-indulgence should be practised.
We must make up our minds and walk
On the eightfold noble path of righteousness.
_GS._ Who art thou, wondrous monk? Thy doctrine is so plain, and so
convincing that I grant thou speakest truth. The people ought to know
thee and accept thy creed. Who art thou?
_B._ Born of the Sakya race, they call me Sakyamuni.
_GS._ Blessed be this day on which I meet the greatest man of our age.
I heard of thee from the Nirgranthas, thine own enemies, the rival
sect of thy new order, and they say that thou deniest the soul, thou
teachest extinction, thou leadest man to non-existence, and that
Nirvana is with thee an empty naught--annihilation.--Is that true?
_B._ I teach extinction, noble general,
Of hatred, greed, and lust, but I insist
On doing what is right and just and good;
On doing resolutely what we do,
On searching for the truth, on setting up
Its lamp and following its holy light.
Nirvana is attained when passions are
Extinct and when the heart is blessed with peace.
_GS._ Thou art more than a mortal, holy man. Auspicious
is this day on which I've met thee. The people call
thee Buddha, perhaps rightly so! A feeling of deep
reverence comes over me and the truth dawns on
me. Truly thou art the teacher of the world. If
thy doctrine impressed the people a new era would
begin, an era in which mankind would be wiser and
nobler, happier and better.
[Barbaric music is heard behind the stage, the drum being prominent.]
_Voices behind the stage:_ Maha Kali! Kali Ma!
_GS._ Behold how wretched are these people in their ignorance.
_B._ They must be taught and they will learn the truth.
[The procession enters. A small band of musicians comes with primitive
instruments, among them drums. They are followed first by dancers,
then by a priest (_Pr._) flourishing in his bloody hand a large knife.
By his side walks a shepherd carrying a lamb. Behind them the farmer's
(_F._) family and other people]
_GS._ What horrible sounds! And the crowd behave like madmen.
_Pr._ Maha Kali!
_Crowd._ Kali Ma!
_Pr._ Goddess of the black countenance! Great Black Mother!
_Crowd._ Maha Kali! Kali Ma!
Maha Kali! Kali Ma!
Maha Kali! Kali Ma!
[The priest steps to the altar; the crowd kneels in a large circle. At
the priest's signal the farmer approaches the altar and kneels. His
behavior betrays superstitious timidity and great awkwardness. The
shepherd exhibits the lamb first to the priest and then to the dancers
who in fantastic dancing step advance and retreat while the music
plays. Finally the lamb is placed on the altar.]
_Pr._ Have Mercy on us! Slay the demon of disease.
Keep away Yama the horrible one, the god of Death.
_Crowd._ Kali Ma, have mercy on us!
_Pr._ Thou art Parvati, the wife of Siva. Thou hast conquered the
giant Durga, the evil one, and now thyself art called the goddess
Durga.
Thou art Mahishamardini, the slayer of Mahisha.
Thou art Kalaratri, Nightly Darkness, abyss of all mysteries.
Thou art Jagaddhatri, mother of the world.
Thou art Jagadgauri, renowned throughout the world.
Thou art Katyayina, refulgent with a thousand suns.
Thou art Singhavahini, seated on a lion thou wonest victory over
Raktavija, leader of the giants' army.
Great Mother of Life, accept our offering, the blood of this lamb.
_Crowd._ Maha Kali, accept our offering!
Kali Ma, accept our offering!
Kali Durga, great Goddess, accept our offering!
_The priest turns toward the lamb and raises his knife.
BUDDHA steps to the altar and places his hand gently upon the
priest's arm._
_B._ Hold!
_Pr._ Meddler!
_B._ Pause before thou sheddest blood.
_Pr._ How dar'st thou rudely interfere, strange monk,
With our most sacred sacrifice? This lamb
Is offered to the goddess. Thou disturbest
Our holy ritual.
_He lifts his knife against BUDDHA, but SIHA draws his sword
and knocks the knife out of the priest's hand._
_GS._ Keep peace, bold priest!
_Pr._ The vengeance of the gods will be upon you.
_B._ If there be gods they must be potent, noble,
And great and holy; and if the gods are holy,
They do not need the offering of a victim,
They do not want the life of this poor trembling lamb.
_Pr._ The gods are kind; they take the lamb in place of this poor
stricken man. We must do penance for his sins, for the sins of his
wife, for the sins of his children.
_Farmer._ I crave forgiveness for the sins for which my dear good
child has had to die.
_Pr._ His sins are great and nothing can wash them away but blood.
_B._ Herein thou errest, priest. Blood does not cleanse.
It washes not away the stain of sin;
The slaughter of a victim heaps but guilt
On guilt, and does not right a wrong. Rise,
Rise, my good friend. Take comfort!
_The farmer rises._
Be a man.
_The others rise gradually._
_F._ What shall I do, good master?
_B._ Right all the wrongs thou didst and sin no more.
_Pr._ This lamb was given to the goddess. It is mine.
_GS._ Are you the steward of the goddess' property?
_SIHA steps close to the priest who retires step by step and
finally hurries off the stage._
Come, shepherd, take the frightened lambkin up
And bear it to its mother in the fold.
[The shepherd takes up the lamb and stands ready to carry it away. The
musicians slink away. The lambbearers and the people walk off in
procession, followed by the Buddha with his disciples. General Siha
remains alone on the stage. A trumpet call at a short distance and
another one close by.]
_GS._ What does that signal mean?
_An officer accompanied by a trumpeter enters. A third
trumpet call on the stage. The officer delivers a letter._
_Officer._ A dispatch from his majesty Bimbisara to his faithful and
most noble general, Siha.
_GS._ _Breaks the seal and reads to himself._
"The Sakyas are a stubborn little nation. Their institutions are free;
their laws differ from those of the other surrounding states. These
people are a source of discontent and revolution, and are a sore in my
eye. Therefore, the Sakyas must be crushed, even if they sue for
peace. Keep the army near the border and be ready for a sudden
attack."
_With an expression of grief._
War is unavoidable and I am to be the means by which the Sakyas will
be wiped off the earth. It is my duty, for the King commands it. A
soldier should not argue, he obeys.
_Draws his sword and looks at it._
This sword is consecrated to the service of my king.
Never have I drawn it except in honest fight.
_Lost in contemplation._
Is Sakyamuni the Buddha?--Is he truly the Buddha?
Buddhas are wise; Buddhas are omniscient; Buddhas foresee the
future.--
Is Sakyamuni truly the Buddha?--I believe he is.
And if he is the Buddha, is it right to wage a war against his
people?--What shall I do?
Oh, ye gods, teach me my duty!
Oh, ye gods, may it not be my lot to fight for an unrighteous cause!
Cursed be the sword that sheds innocent blood.
SECOND SCENE.
[Bimbisara's court at Rajagaha]
_Present: KING BIMBISARA (Bb.), VISAKHA (V), and NAGADEVA
(N)._
_V._ The Sakyas will make a hard fight, great King, and the war will
cost blood. These northern settlers are taller and stronger than other
races and possess the courage of the inhabitants of their former
frigid homes. It would be easier to take possession of their state if
I married Princess Yasodhara and gradually assumed the government
under your protection. Your mighty friendship would support me on the
throne and you could rule through me.
_Bb._ That sounds acceptable, but in the meantime, I prepare for war.
_V._ Even in war I shall be of service to you. I can lead your army
where it will not meet with resistance, and I know the names of those
who are dissatisfied. Many could be induced to join your forces; and I
can betray the very person of the raja into your hands.
_Bb._ _Nodding kindly to VISAKHA, then turning to
NAGADEVA._
Is our kingdom in readiness?
_N._ Great King, it is. General Siha stands in the field with a strong
force ready to strike. There are another fifty thousand within call to
make a sudden dash upon any of our neighbors should they dare come to
the aid of Sakya. Our treasury is well filled, and the people of
Magadha are prosperous. We could stand even a protracted war far
better than any other state in India.
_Bb._ The time seems favorable; the risk is small, and the spoil will
be great. Convene my generals in the assembly hall.
_They bow low and pass out. AMBAPALI (Ap.) enters._
_Ap._ Are they gone, my Lord, and what did you decide?
_Bb._ I propose to go to war.
_Ap._ You are rightly called "the Warlike."
_Bb._ I want to round off my kingdom and expand my power northward
until it reaches the Himalayas.
_Ap._ The gods will speed you and the blessings of the saints shall be
upon your people.
_Servant enters._
_St._ There is a holy man who wants to see your Highness. His name is
Devadatta.
_Bb._ Show him in.
_Servant exit._
_Ap._ Is he not one of the disciples of the Buddha?
_Bb._ I believe he is.
_AMBAPALI retires._
_DEVADATTA enters._
_Dd._ Hail, great King! Protector of religion and victor of many
battles!
_Bb._ What brings you to my presence? I always rejoice to see holy
men. Their coming is auspicious, and I am happy to be of service to
them.
_Dd._ Great King, I implore your assistance for the brotherhood which
I have founded. We need your royal support and the holiness of our
lives will surround you as a halo with heavenly protection.
_Bb._ Are you not a disciple of Gotama, who is called the Buddha?
_Dd._ No longer, mighty King, I was his disciple so long as I believed
in him; but he is not holy. I have abandoned him. He is not austere;
his disciples do not practise self-mortifications, and he speaks
kindly and dines with sinners. My disciples do not dress in worldly
garments; they would not accept the invitation of women; they would
not touch animal food. He who calls himself the Buddha is unworthy of
that high title; he is a pretender who has not reached the highest
goal. My rules are much more strict than his, and my brotherhood alone
is holy.
_Bb._ Holiness is a mighty thing.
_Dd._ Yea, and our vows will shield your government, your throne, your
army and your people against any misfortune.
_Bb._ I shall send my treasurer to investigate and will do what is
right.
_Dd._ Maharaja, be assured of my deepest gratitude.
_Bows low, exit._
_Ap._ [_re-enters, excited_] My royal friend, do not trust that man
[_pointing toward the door where DEVADATTA went out_]. He is false. He
may be holy, but he is treacherous. He may be virtuous; he may shun
joy and the blessings of life, he may practise all penances, he may
torture and mortify his body. But there is no true goodwill in him.
His holiness is egotistic, and his religion is hypocrisy. Support his
brotherhood with money or gifts as you see fit, but do not believe
what he says about the Buddha.
_Bb._ [_With an inquiring look_] Why?
_Ap._ I know what he meant when he scoffed at him. When the Buddha
stayed at Vesali, I invited that noblest of all monks to take his meal
with me. I am not holy; I am a worldly woman; I am not a saint; but I
have a warm heart, I feel for others and I want to do what is right.
When I heard that the Buddha stayed in the mango grove, I thought to
myself, I will go and see him. If he is truly all-wise, he will judge
my heart and he will judge me in mercy. He will know my needs and will
not refuse me. I went to the mango grove and he looked upon me with
compassion; he accepted my invitation in the presence of witnesses,
openly, fearlessly, and in kindness. There were the proud Licchavi
princes, and close to him stood the envious Devadatta. How they
scowled; how they condemned the great and kindly saint! How they
whispered, "Shame on him!" and I saw how they despised me--yet they
did not dare to speak out or to censure him publicly. Then, my
gracious King, I knew that he was truly the Lord Buddha, the Allwise.
_Bb._ My dear friend, I accept every word you say as true. I know the
goodness of your heart, I know your worth, your loving kindness, and
if you were of royal birth you would be worthy to wear a crown. The
Buddha did not demean himself when he honored you.
_Ap._ Allow me one question. Did the Buddha ever beg you to support
his brotherhood?
_Bb._ No, he did not; but I will give him all the assistance he may
need.
_Ap._ Did he ever offer you the support of his vows, or did he ever
praise the efficacy of his holiness?
_Bb._ He never did.
_Ap._ Neither does he stand in need of self-recommendation, for his
very presence is a blessing, because he spreads goodwill and
kindliness, and the people who hear him are ashamed of doing anything
unrighteous. Devadatta extends to you the promise, if you but support
his disciples, of an unconditional protection through his holiness.
The Buddha's protection is not so cheaply earned. I heard him say that
every one must protect himself by his own righteousness, and no
prayer, no sacrifice, no religious devotion, nor even penance or fasts
could protect a man from the wrongs which he does.
_Bb._ The Buddha's presence would be more auspicious than ten
Devadattas.
_Ap._ Oh, most assuredly! And what a contempt I have for the virtuous
indignation of men who, overmoral themselves, judge haughtily of
others; yet, if you look into their souls you discover that they are
heartless and self-seeking villains.
_Bb._ Your judgment is well grounded.
_Ap._ The Buddha alone possesses greatness, and the Buddha does not
seek honor, but the people adore him.
_Bb._ Rajagaha must become the center of India. I will send for the
Buddha and invite him to visit me. His sojourn here will make the
kingdom of Magadha more famous than conquests and victories.
_The servant enters._
_St._ Mighty King, the prime minister Nagadeva.
_Bb._ He is welcome. Fare thee well, sweet heart; affairs of state
call me.
_N._ Mighty King, the generals are assembled. They hail thee as their
war lord, and are anxious for laurels, for glory, for booty!
[TRUMPETS, CURTAIN.]
_THIRD INTERLUDE._
_Living pictures accompanied by appropriate music._
1. SENDING OUT THE DISCIPLES.
The Buddha called his disciples together, and having ordained them,
bade them spread the Gospel, with these words translated from the
Buddhist Canon:
"Go ye now, O disciples, and wander forth for the benefit of the many,
for the welfare of mankind, out of compassion for the world. Preach
the doctrine which is glorious in the beginning, glorious in the
middle, and glorious in the end, in the spirit as well as in the
letter. There are beings whose eyes are scarcely covered with dust,
but if the doctrine is not preached to them they cannot attain
salvation. Proclaim to them a life of holiness. They will understand
the doctrine and accept it."
The Pali expression _kalyamo dhamma_ is here translated "glorious
doctrine." The dictionary defines the first word as "excellent,
beautiful, glorious." This closely corresponds to the Christian term,
which, as derived from the Greek, reads "evangel" and in its Saxon
equivalent "gospel" or "good tidings."
2. THE RICH YOUTH.
Yasa, the son of a wealthy nobleman of Benares, came by night to the
Blessed One and exclaimed: "What misery!" But the Buddha answered,
"There is no misery for him who has entered the Path."
Yasa, richly dressed, with an expression of distress, before the
Buddha who comforts him. The scene is framed in darkness, the two
figures being lit up by a torch.
3. A CHILD'S OFFERING.
Old frescoes in the Ajanta Caves show a mother sending a gift through
her child. It looks as if they were Buddhist illustrations of Christ's
injunction, "Suffer little children to come unto me."