The death of Numa forms the conclusion of the first saeculum, and an entirely new period follows, just as in the Theogony of Hesiod the age of heroes is followed by the iron age; there is evidently a change, and an entirely new order of things is conceived to have arisen. Up to this point we have had nothing except poetry, but with Tullus Hostilius a kind of history begins, that is, events are related which must be taken in general as historical, though in the light in which they are presented to us they are not historical. Thus, for example, the destruction of Alba is historical, and so in all probability is the reception of the Albans at Rome. The conquests of Ancus Martius are quite credible; and they appear like an oasis of real history in the midst of fables. A similar case occurs once in the chronicle of Cologne. In the Abyssinian annals, we find in the thirteenth century a very minute account of one particular event, in which we recognize a piece of contemporaneous history, though we meet with nothing historical either before or after.

The history which then follows is like a picture viewed from the wrong side, like phantasmata; the names of the kings are perfectly fictitious; no man can tell how long the Roman kings reigned, as we do not know how many there were, since it is only for the sake of the number that seven were supposed to have ruled, seven being a number which appears in many relations, especially in important astronomical ones. Hence the chronological statements are utterly worthless. We must conceive as a succession of centuries the period from the origin of Rome down to the times wherein were constructed the enormous works, such as the great drains, the wall of Servius, and others, which were actually executed under the kings and rival the great architectural works of the Egyptians. Romulus and Numa must be entirely set aside; but a long period follows, in which the nations gradually unite and develop themselves until the kingly government disappears and makes way for republican institutions.

But it is nevertheless necessary to relate the history, such as it has been handed down, because much depends upon it. There was not the slightest connection between Rome and Alba, nor is it even mentioned by the historians, though they suppose that Rome received its first inhabitants from Alba; but in the reign of Tullus Hostilius the two cities on a sudden appear as enemies: each of the two nations seeks war, and tries to allure fortune by representing itself as the injured party, each wishing to declare war. Both sent ambassadors to demand reparation for robberies which had been committed. The form of procedure was this: the ambassadors, that is the Fetiales, related the grievances of their city to every person they met, they then proclaimed them in the market-place of the other city, and if, after the expiration of thrice ten days no reparation was made, they said, "We have done enough and now return," whereupon the elders at home held counsel as to how they should obtain redress. In this formula accordingly the res, that is, the surrender of the guilty and the restoration of the stolen property, must have been demanded. Now it is related that the two nations sent such ambassadors quite simultaneously, but that Tullus Hostilius retained the Alban ambassadors, until he was certain that the Romans at Alba had not obtained the justice due to them, and had therefore declared war. After this he admitted the ambassadors into the senate, and the reply made to their complaint was, that they themselves had not satisfied the demands of the Romans. Livy then continues: bellum in trigesimum diem dixerant. But the real formula is, post trigesimum diem, and we may ask, Why did Livy or the annalist whom he followed make this alteration? For an obvious reason: a person may ride from Rome to Alba in a couple of hours, so that the detention of the Alban ambassadors at Rome for thirty days, without their hearing what was going on in the mean time at Alba, was a matter of impossibility. Livy saw this, and therefore altered the formula. But the ancient poet was not concerned about such things, and without hesitation increased the distance in his imagination, and represented Rome and Alba as great states.

The whole description of the circumstances under which the fate of Alba was decided is just as manifestly poetical, but we shall dwell upon it for a while in order to show how a semblance of history may arise. Between Rome and Alba there was a ditch, Fossa Cluilia or Cloelia, and there must have been a tradition that the Albans had been encamped there; Livy and Dionysius mention that Cluilius, a general of the Albans, had given the ditch its name, having perished there. It was necessary to mention the latter circumstance, in order to explain the fact that afterward their general was a different person, Mettius Fuffetius, and yet to be able to connect the name of that ditch with the Albans. The two states committed the decision of their dispute to champions, and Dionysius says that tradition did not agree as to whether the name of the Roman champions was Horatii or Curiatii, although he himself, as well as Livy, assumes that it was Horatii, probably because it was thus stated by the majority of the annalists. Who would suspect any uncertainty here if it were not for this passage of Dionysius? The contest of the three brothers on each side is a symbolical indication that each of the two states was then divided into three tribes. Attempts have indeed been made to deny that the three men were brothers of the same birth, and thus to remove the improbability; but the legend went even further, representing the three brothers on each side as the sons of two sisters, and as born on the same day. This contains the suggestion of a perfect equality between Rome and Alba. The contest ended in the complete submission of Alba; it did not remain faithful, however, and in the ensuing struggle with the Etruscans, Mettius Fuffetius acted the part of a traitor toward Rome, but not being able to carry his design into effect, he afterward fell upon the fugitive Etruscans. Tullus ordered him to be torn to pieces and Alba to be razed to the ground, the noblest Alban families being transplanted to Rome. The death of Tullus is no less poetical. Like Numa he undertook to call down lightning from heaven, but he thereby destroyed himself and his house.

If we endeavor to discover the historical substance of these legends, we at once find ourselves in a period when Rome no longer stood alone, but had colonies with Roman settlers, possessing a third of the territory and exercising sovereign power over the original inhabitants. This was the case in a small number of towns, for the most part of ancient Siculian origin. It is an undoubted fact that Alba was destroyed, and that after this event the towns of the Prisci Latini formed an independent and compact confederacy; but whether Alba fell in the manner described, whether it was ever compelled to recognize the supremacy of Rome, and whether it was destroyed by the Romans and Latins conjointly, or by the Romans or Latins alone, are questions which no human ingenuity can solve. It is, however, most probable that the destruction of Alba was the work of the Latins, who rose against her supremacy; whether in this case the Romans received the Albans among themselves, and thus became their benefactors instead of destroyers, must ever remain a matter of uncertainty. That Alban families were transplanted to Rome cannot be doubted, any more than that the Prisci Latini from that time constituted a compact state; if we consider that Alba was situated in the midst of the Latin districts, that the Alban mount was their common sanctuary, and that the grove of Ferentina was the place of assembly for all the Latins, it must appear more probable that Rome did not destroy Alba, but that it perished in an insurrection of the Latin towns, and that the Romans strengthened themselves by receiving the Albans into their city.

Whether the Albans were the first that settled on the Caelian hill, or whether it was previously occupied, cannot be decided. The account which places the foundation of the town on the Caelius in the reign of Romulus suggests that a town existed there before the reception of the Albans; but what is the authenticity of this account? A third tradition represents it as an Etruscan settlement of Caeles Vibenna. This much is certain, that the destruction of Alba greatly contributed to increase the power of Rome. There can be no doubt that a third town, which seems to have been very populous, now existed on the Caelius and on a portion of the Esquiliae: such a settlement close to other towns was made for the sake of mutual protection. Between the two more ancient towns there continued to be a marsh or swamp, and Rome was protected on the south by stagnant water; but between Rome and the third town there was a dry plain. Rome also had a considerable suburb toward the Aventine, protected by a wall and a ditch, as is implied in the story of Remus. He is a personification of the plebs, leaping across the ditch from the side of the Aventine, though we ought to be very cautious in regard to allegory.

The most ancient town on the Palatine was Rome; the Sabine town also must have had a name, and I have no doubt that, according to common analogy, it was Quirium, the name of its citizens being Quirites. This I look upon as certain. I have almost as little doubt that the town on the Caelian was called Lucerum, because when it was united with Rome, its citizens were called, Lucertes (Luceres). The ancients derive this name from Lucumo, king of the Tuscans, or from Lucerus, king of Ardea; the latter derivation probably meaning that the race was Tyrrheno-Latin, because Ardea was the capital of that race. Rome was thus enlarged by a third element, which, however, did not stand on a footing of equality with the two others, but was in a state of dependence similar to that of Ireland relatively to Great Britain down to the year 1782. But although the Luceres were obliged to recognize the supremacy of the two older tribes, they were considered as an integral part of the whole state, that is, as a third tribe with an administration of its own, but inferior rights. What throws light upon our way here is a passage of Festus, who is a great authority on matters of Roman antiquity, because he made his excerpts from Verrius Flaccus; it is only in a few points that, in my opinion, either of them was mistaken; all the rest of the mistakes in Festus may be accounted for by the imperfection of the abridgment, Festus not always understanding Verrius Flaccus. The statement of Festus to which I here allude is that Tarquinius Superbus increased the number of the Vestals in order that each tribe might have two. With this we must connect a passage from the tenth book of Livy, where he says that the augurs were to represent the three tribes. The numbers in the Roman colleges of priests were always multiples either of two or of three; the latter was the case with the Vestal Virgins and the great Flamines, and the former with the Augurs, Pontiffs, and Fetiales, who represented only the first two tribes. Previously to the passing of the Ogulnian law the number of augurs was four, and when subsequently five plebeians were added, the basis of this increase was different, it is true, but the ancient rule of the number being a multiple of three was preserved. The number of pontiffs, which was then four, was increased only by four: this might seem to contradict what has just been stated, but it has been overlooked that Cicero speaks of five new ones having been added, for he included the Pontifex Maximus, which Livy does not. In like manner there were twenty Fetiales, ten for each tribe. To the Salii on the Palatine Numa added another brotherhood on the Quirinal; thus we everywhere see a manifest distinction between the first two tribes and the third, the latter being treated as inferior.

The third tribe, then, consisted of free citizens, but they had not the same rights as the members of the first two; yet its members considered themselves superior to all other people; and their relation to the other two tribes was the same as that existing between the Venetian citizens of the mainland and the nobili. A Venetian nobleman treated those citizens with far more condescension than he displayed toward others, provided they did not presume to exercise any authority in political matters. Whoever belonged to the Luceres called himself a Roman, and if the very dictator of Tusculum had come to Rome, a man of the third tribe there would have looked upon him as an inferior person, though he himself had no influence whatever.

Tullus was succeeded by Ancus. Tullus appears as one of the Ramnes, and as descended from Hostus Hostilius, one of the companions of Romulus; but Ancus was a Sabine, a grandson of Numa. The accounts about him are to some extent historical, and there is no trace of poetry in them. In his reign, the development of the state again made a step in advance. According to the ancient tradition, Rome was at war with the Latin towns, and carried it on successfully. How many of the particular events which are recorded may be historical I am unable to say; but that there was a war is credible enough. Ancus, it is said, carried away after this war many thousands of Latins, and gave them settlements on the Aventine. The ancients express various opinions about him; sometimes he is described as a captator aurae popularis; sometimes he is called bonus Ancus. Like the first three kings, he is said to have been a legislator, a fact which is not mentioned in reference to the later kings. He is moreover stated to have established the colony of Ostia, and thus his kingdom must have extended as far as the mouth of the Tiber.

Ancus and Tullus seem to me to be historical personages; but we can scarcely suppose that the latter was succeeded by the former, and that the events assigned to their reigns actually occurred in them. These events must be conceived in the following manner: Toward the end of the fourth reign, when, after a feud which lasted many years, the Romans came to an understanding with the Latins about the renewal of the long-neglected alliance, Rome gave up its claims to the supremacy which it could not maintain, and indemnified itself by extending its dominion in another and safer direction. The eastern colonies joined the Latin towns which still existed: this is evident, though it is nowhere expressly mentioned; and a portion of the Latin country was ceded to Rome, with which the rest of the Latins formed a connection of friendship, perhaps of isopolity. Rome here acted as wisely as England did when she recognized the independence of North America.

In this manner Rome obtained a territory. The many thousand settlers whom Ancus is said to have led to the Aventine were the population of the Latin towns which became subject to Rome, and they were far more numerous than the two ancient tribes, even after the latter had been increased by their union with the third tribe. In these country districts lay the power of Rome, and from them she raised the armies with which she carried on her wars. It would have been natural to admit this population as a fourth tribe, but such a measure was not agreeable to the Romans: the constitution of the state was completed and was looked upon as a sacred trust in which no change ought to be introduced. It was with the Greeks and Romans as it was with our own ancestors, whose separate tribes clung to their hereditary laws, and differed from one another in this respect as much as they did from the Gauls in the color of their eyes and hair. They knew well enough that it was in their power to alter the laws, but they considered them as something which ought not to be altered. Thus when the emperor Otho was doubtful on a point of the law of inheritance, he caused the case to be decided by an ordeal or judgment of God. In Sicily, one city had Chalcidian, another Doric laws, although their populations, as well as their dialects, were greatly mixed; but the leaders of those colonies had been Chalcidians in the one case and Dorians in the others. The Chalcidians, moreover, were divided into four, the Dorians into three tribes, and their differences in these respects were manifested even in their weights and measures. The division into three tribes was a genuine Latin institution; and there are reasons which render it probable that the Sabines had a division of their states into four tribes. The transportation of the Latins to Rome must be regarded as the origin of the plebs.



PRINCE JIMMU FOUNDS JAPAN'S CAPITAL

B.C. 660

SIR EDWARD REED THE "NEHONGI"

Prince Jimmu is the founder of the Empire of Japan, according to Japanese tradition. The whole of his history is overlaid with myth and legend. But it points to the immigration of western Asiatics by way of Corea into the Japanese islands of Izumo and Kyushu.

The historical records of the Japanese relate that Jimmu, accompanied by an elder brother, Prince Itsuse, started from their grandfather's palace on Mount Takaclicho. They marched with a large number of followers, a horde of men, women, and children, as well as a band of armed men. On landing in Japan, after many years wandering by sea and land, they had serious conflicts with the native tribes. They eventually succeeded in overcoming all opposition and in conquering the country, so that Prince Jimmu was enabled to build a palace and set up a capital, Kashiha-bara, in Yamato. This prince is regarded by Japanese historians as the founder of the Japanese Empire. He is said to have reigned seventy-five years after his accession, and to have died at the age of one hundred and twenty-seven years, and his burial place is pointed out on the northern side of Mount Unebi, in the province of Yamato.

Prince Jimmu, or whoever was the foreign ruler who conquered and founded an empire in Japan, must have been a bold, enterprising, and sagacious man. The islands he subdued were barbarous, and he civilized them; the inhabitants were warlike and cruel, and he kept them in peace. He founded a dynasty which extended its dominion over Nagato, Izumo, and Owari, and still has representatives in rulers whose people are by far the most progressive dwellers in the East.

That part of the following historical matter, which is translated from the old Japanese chronicle, the Nehongi, is marked by local color and by Oriental characteristics, whereby it curiously contrasts with the plain recitals of modern and Western history.

SIR EDWARD REED

There are endless varying legends about this god-period of Japan. All that we need now say in the way of reciting the legends of the gods has relation to the descent of the mikados of Japan from the deities.

It was the misconduct of Susanoo that drove the sun-goddess into the cave and for this misconduct he was banished. Some say that, instead of proceeding to his place of banishment, he descended, with his son Idakiso no Mikoto, upon Shiraga (in Corea), but not liking the place went back by a vessel to the bank of the Hinokawa River, in Idzumo, Japan.

At the time of their descent, Idakiso had many plants or seeds of trees with him, but he planted none in Shiraga, but took them across with him, and scattered them from Kuishiu all over Japan, so that the whole country became green with trees. It is said that Idakiso is respected as the god of merit, and is worshipped in Kinokuni. His two sisters also took care of the plantation. One of the gods who reigned over the country in the prehistoric period was Ohonamuchi, who is said by some to be the son of Susanoo, and by others to be one of his later descendants; "And which is right, it is more than we can say," remarked one of my scholarly friends.

However, during his reign he was anxious about the people, and, consulting with Sukuna no Mikoto, applied "his whole heart," we are told, to their good government, and they all became loyal to him. One time he said to his friend just named, "Do you think we are governing the people well?" And his friend answered: "In some respects well, and in some not," so that they were frank and honest with each other in those days.

When Sukunahikona went away, Ohonamuchi said: "It is I who should govern this country. Is there any who will assist me?" Then there appeared over the sea a divine light, and there came a god floating and floating, and said: "You cannot govern the country without me." And this proved to be the god Ohomiwa no Kami, who built a palace at Mimuro, in Yamato, and dwelt therein. He affords a direct link with the Mikado family, for his daughter became the empress of the first historic emperor Jimmu. Her name was Humetatara Izudsuhime.

All the descendants of her father are named, like him, Ohomiwa no Kami, and it is said that the present empress of Japan is probably a descendant of this god. As regards the descent of the Emperor Jimmu himself we already know that Ninigi no Mikoto, "the sovran grandchild" of the sun-goddess, was sent down with the sacred symbols of empire given to him in the sun by the sun-goddess herself before he started for the earth. Now Ninigi married (reader, forgive me for quoting the lady's name and her father's) Konohaneno-sakuyahime, the daughter of Ohoyamazumino-Kami, and the pair had three sons, of whom the last named Howori no Mikoto succeeded to the throne. He is sometimes called by the following simple—and possibly endearing—name: Amatsuhitakahi Kohoho-demi no Mikoto.

He married Toyatama-hime, the daughter of the sea-god, and they had a son, Ugaya-fuki-ayedsu no Mikoto, born, it is said, under an unfinished roof of cormorants' wings, who succeeded the father, and who married Tamayori-hime, also a daughter of the sea-god. This illustrious couple had four sons, of whom the last succeeded to the throne in the year B.C. 660. He was named Kamuyamatoi warehiko no Mikoto, but posterity has fortunately simplified his designation to the now familiar Jimmu-Tenno, the first historic Emperor of Japan, and the ancestor of the present emperor.

The histories of Japan, prepared under the sanction of the present Japanese government, date the commencement of the historic period from the first year of the reign of the first emperor, Jimmu-Tenno, who is said to have ruled for seventy-six years, viz., from B.C. 660 to 585. Some persons consider that this reign, and a few reigns that succeeded it, probably or possibly belong to the legendary period, because while, on the one hand, the Emperor Jimmu is described as the founder of the present empire and the ancestor of the present emperor, on the other, he is described as the fourth son of Ukay Fukiaezu no Mikoto, who was fifth in direct descent from the beautiful sun-goddess, Tensho-Daijin. But as no such thing as writing existed in Japan in those days, or for many centuries afterward, it would not be surprising if a real monarch should have a mythical origin assigned to him; and as I have quite lately heard the guns firing at Nagasaki an imperial salute in honor of his coronation, and have seen the flags waving over the capital city, Tokio, in honor of the birthday, the Emperor Jimmu is quite historical enough for my present purpose.

The commencement of his reign shall fix for us, as it does for others, the Japanese year 1, which was 660 years prior to our year 1, so that any date of the Christian era can be converted into one of the Japanese era by the addition of 660 years, and vice-versa. Some of the emperors will be found to have lived very long lives, no doubt; but as I have said elsewhere, none of them lived nearly so long as our Adam, Methuselah, and others, in whose longevity so many of us profess to believe; and besides, it is impossible for me to attempt to correct a chronology which Japanese scholars, and Englishmen versed in the Japanese language, have thus far left without specific correction. Deferring for after consideration the incidents of the successive imperial reigns, except in so far as they bear directly upon the descent of the crown, let us, then, first glance at the succession of emperors and empresses who have ruled in the Morning Land.

After the death of the Emperor Jimmu there appears to have been an interregnum for three years—although it is seldom taken account of—the second Emperor Suisei, who was the fifth son of the first emperor, having ascended the throne B.C. 581 and reigned till 549. The cause of the interregnum appears to have been the extreme grief which Suisei felt at the death of his father, in consequence of which he committed the administration of the empire, for a time, to one of his relatives—an unworthy fellow, as he proved, named Tagishi Mimi no Mikoto, who tried to assassinate his master and seize the throne for himself, and who was put to death by Suisei for his pains. The fifth son of the Emperor Jimmu was nominated by him as the successor, and it is probable that older sons were living and passed over, and that the throne was inherited in part by nomination even in this its first transfer.

Some writers on Japanese history profess to see in the pantheon of Japan, pictured in the Kojiki and Nihonki, nothing more than a collection of distinguished personages who lived and labored and contended in the country before the historic period, thus bringing deified men and women down to earth again. Such persons accept the records of Jimmu-Tenno's origin as essentially accurate in so far as they state what is human and reasonable, rejecting them only when they set forth what is supernatural, and, to them, unbelievable.

Others, on the contrary, consider, or profess to consider, the supernatural portions of those narratives as perfectly trustworthy, and discredit only those statements concerning the first of the sacred emperors which would seem in any way to detract from his divinity. I should be sorry to have to argue the case with either of these parties, but I must take the liberty of accepting as sufficiently accurate as much of the recorded lives of Jimmu and his successors as the modern prosaic histories in Japan are content to put forth, and no more.

Proceeding upon this basis, there is not much to be said of the reigns of the mikados who ruled before the Christian era, beyond what has been already stated. As regards the first emperor, his ancestor Ninigi no Mikoto—whether a god or not, or whether he came down from the sun by means of "the bridge of heaven" or not—appears to have established his residence at the ancient Himuka, now Hiuga; there it was that Jimmu-Tenno first resided, and thence it was that he started on his historic and memorable career. The central parts of Japan were militarily occupied by rebels (whose names are preserved), and it was to subdue them that he proceeded eastward. He stopped for three years at Taka Shima, constructing the necessary vessels for crossing the waters, and then, in the course of years, making his way victoriously as far as Nanieva, the modern Osaka, encountered his foes at Kawachi, and defeated them, the chief general being left dead on the battle-field.

Jimmu was now sole master of Japan, as then known, and in the following year he mounted the throne. The eastern and northern parts of the country were, however, still, and long afterwards, peopled by the Aino race, who were at a later period treated as troublesome savages, and conquered by a famous prince, Yamato-Dake, by help of the sacred sword. The spot selected by the Emperor Jimmu for his capital was Kashiwabara, in the province of Yamato, not far from the present western capital of Kioto. He there did honor to the gods, married, built himself a palace, and deposited in the throne-room the sacred mirror, sword, and ball, the insignia of the imperial power handed down from the sun-goddess. He organized two imperial guards, one as a body-guard to protect the interior of the palace, and the other to act as sentinels around the palace.

THE "NEHONGI"

The Emperor Kami Yamato Iharebiko's personal name was Hikohoho-demi. He was the fourth child of Hiko-nagisa-take-ugaya-fuki-ahezu no Mikoto. His mother's name was Tama-yori-hime, daughter of the sea-god. From his birth this emperor was of clear intelligence and resolute will. At the age of fifteen he was made heir to the throne. When he grew up he married Ahira-tsu-hime, of the district of Ata in the province of Hiuga, and made her his consort. By her he had Tagishi-mimi no Mikoto and Kisu-mimi no Mikoto.

When he reached the age of forty-five, he addressed his elder brothers and his children, saying: "Of old, our heavenly deities Taka-mi-Musubi no Mikoto, and Oho-hiru-me no Mikoto, pointing to this land of fair rice-ears of the fertile reed-plain, gave it to our heavenly ancestor, Hiko-ho no Ninigi no Mikoto. Thereupon Hiko-ho no Ninigi no Mikoto, throwing open the barrier of heaven and clearing a cloud-path, urged on his superhuman course until he came to rest. At this time the world was given over to widespread desolation. It was an age of darkness and disorder. In this gloom, therefore, he fostered justice, and so governed this western border.

"Our imperial ancestors and imperial parent, like gods, like sages, accumulated happiness and amassed glory. Many years elapsed from the date when our heavenly ancestor descended until now it is over 1,792,470 years. But the remote regions do not yet enjoy the blessings of imperial rule. Every town has always been allowed to have its lord, and every village its chief, who, each one for himself, makes division of territory and practises mutual aggression and conflict.

"Now I have heard from the Ancient of the Sea, that in the East there is a fair land encircled on all sides by blue mountains. Moreover, there is there one who flew down riding in a heavenly rock-boat. I think that this land will undoubtedly be suitable for the extension of the heavenly task, so that its glory should fill the universe. It is doubtless the centre of the world. The person who flew clown was, I believe, Nigihaya-hi. Why should we not proceed thither, and make it the capital?"

All the imperial princes answered, and said: "The truth of this is manifest. This thought is constantly present to our minds also. Let us go thither quickly." This was the year Kinoye Tora (51st) of the Great Year.

In that year, in winter, on the Kanoto Tori day (the 5th) of the 10th month, the new moon of which was on the day Hinoto Mi, the emperor in person led the imperial princes and a naval force on an expedition against the East. When he arrived at the Haya-suhi gate, there was there a fisherman who came riding in a boat. The emperor summoned him and then inquired of him, saying: "Who art thou?" He answered and said: "Thy servant is a country-god, and his name is Utsuhiko. I angle for fish in the bays of ocean. Hearing that the son of the heavenly deity was coming, therefore I forthwith came to receive him." Again he inquired of him, saying: "Canst thou act as my guide?" He answered and said: "I will do so." The emperor ordered the end of a pole of Shihi wood to be given to the fisher, and caused him to be taken and pulled into the imperial vessel, of which he was made pilot.

A name was especially granted him, and he was called Shihi-ne-tsu-hiko. He was the first ancestor of the Yamato no Atahe.

Proceeding on their voyage, they arrived at Usa in the land of Tsukushi. At this time there appeared the ancestors of the Kuni-tsu-ko of Usa, named Usa-tsu-hiko and Usa-tsu-hime. They built a palace raised on one pillar on the banks of the River Usa, and offered them a banquet. Then, by imperial command, Usa-tsu-hime was given in marriage to the emperor's attendant minister Ama notane no Mikoto. Now, Ama notane no Mikoto was the remote ancestor of the Nakatomi Uji.

Eleventh month, 9th day. The emperor arrived at the harbor of Oka in the Land of Tsukushi.

Twelfth month, 27th day. He arrived at the province of Aki, where he dwelt in the palace of Ye.

The year Kinoto U, Spring, 3rd month, 6th day. Going onward, he entered the land of Kibi, and built a temporary palace in which he dwelt. It was called the palace of Takashima. Three years passed, during which time he set in order the helms of his ships, and prepared a store of provisions. It was his desire by a single effort to subdue the empire.

The year Tsuchinoye Muma, Spring, 2d month, 11th day. The imperial forces at length proceeded eastward, the prow of one ship touching the stern of another. Just when they reached Cape Naniho they encountered a current of great swiftness. Whereupon that place was called Nami-haya (wave-swift) or Nami-hana (wave-flower). It is now called Naniha, which is a corruption of this.

Third month, 10th day. Proceeding upwards against the stream, they went straight on, and arrived at the port of Awo-Kumo no Shira-date, in the township of Kusaka, in the province of Kafuchi.

Summer, 4th month, 9th day. The imperial forces in martial array marched on to Tatsuta. The road was narrow and precipitous, and the men were unable to march abreast, so they returned and again endeavored to go eastward, crossing over Mount Ikoma. In this way they entered the inner country.

Now when Naga-sune-hiko heard this, he said: "The object of the children of the heavenly deity in coming hither is assuredly to rob me of my country." So he straightway levied all the forces under his dominion, and intercepted them at the Hill of Kusaka. A battle was engaged, and Itsuse no Mikoto was hit by a random arrow on the elbow. The imperial forces were unable to advance against the enemy. The emperor was vexed, and revolved in his inmost heart a divine plan, saying: "I am the descendant of the sun-goddess, and if I proceed against the sun to attack the enemy, I shall act contrary to the way of heaven. Better to retreat and make a show of weakness. Then, sacrificing to the gods of heaven and earth, and bringing on our backs the might of the sun goddess, let us follow her rays and trample them down. If we do so, the enemy will assuredly be routed of themselves, and we shall not stain our swords with blood."

They all said: "It is good." Thereupon he gave orders to the army, saying: "Wait a while and advance no further." So he withdrew his forces, and the enemy also did not dare to attack him. He then retired to the port of Kusaka, where he set up shields, and made a warlike show. Therefore the name of this port was changed to Tatetsu, which is now corrupted into Tadetsu.

Before this, at the battle of Kusaka, there was a man who hid in a great tree, and by so doing escaped danger. So pointing to this tree, he said: "I am grateful to it, as to my mother." Therefore the people of the day called that place Omo no ki no Mura.

Fifth month, 8th day. The army arrived at the port of Yamaki in Chinu (also called Port Yama no wi). Now Itsuse no Mikoto's arrow wound was extremely painful. He grasped his sword, and striking a martial attitude, said: "How exasperating it is that a man should die of a wound received at the hands of slaves, and should not avenge it!" The people of that day therefore called the place Wo no Minoto.

Proceeding onward, they reached Mount Kama in the Land of Kii, where Itsuse no Mikoto died in the army, and was therefore buried at Mount Kama.

Sixth month, 23d day. The army arrived at the village of Nagusa, where they put to death the Tohe of Nagusa. Finally they crossed the moor of Sano, and arrived at the village of Kami in Kumano. Here he embarked in the rock-boat of heaven, and leading his army, proceeded onward by slow degrees. In the midst of the sea, they suddenly met with a violent wind, and the imperial vessel was tossed about. Then Ina-ihi no Mikoto exclaimed and said: "Alas! my ancestors were heavenly deities, and my mother was a goddess of the sea. Why do they harass me by land, and why, moreover, do they harass me by sea?" When he had said this, he drew his sword and plunged into the sea, where he became changed into the god Sabi-Mochi.

Miki In no no Mikoto, also indignant at this, said: "My mother and my aunt are both sea-goddesses; why do they raise great billows to overwhelm us?" So, treading upon the waves, he went to the Eternal Land. The emperor was now alone with the imperial prince, Tagishi-Mimi no Mikoto. Leading his army forward, he arrived at Port Arazaka in Kumano (also called Nishiki Bay), where he put to death the Tohe of Nishiki. At this time the gods belched up a poisonous vapor, from which every one suffered. For this reason the imperial army was again unable to exert itself. Then there was there a man by name Kumano no Takakuraji, who unexpectedly had a dream, in which Ama-terasu no Ohokami spoke to Take-mika-tsuchi no Kami, saying: "I still hear a sound of disturbance from the central land of reed-plains. Do thou again go and chastise it."

Take-mika-tsuchi no Kami answered and said: "Even if I go not I can send down my sword, with which I subdued the land, upon which the country will of its own accord become peaceful." To this Ama-terasu no Kami assented. Thereupon Take-mika-tsuchi no Kami addressed Taka Kuraji, saying: "My sword, which is called Futsu no Mitama, I will now place in the storehouse. Do thou take it and present it to the heavenly grandchild." Taka Kuraji said, "Yes," and thereupon awoke. The next morning, as instructed in his dream, he opened the storehouse, and on looking in, there was indeed there a sword which had fallen down (from heaven) and was standing upside down on the plank floor of the storehouse. So he took it and offered it to the emperor. At this time the emperor happened to be asleep. He awoke suddenly, and said: "What a long time I have slept."

On inquiry he found that the troops who had been affected by the poison had all recovered their senses and were afoot. The emperor then endeavored to advance into the interior, but among the mountains it was so precipitous that there was no road by which they could travel. And they wandered about not knowing whither to direct their march.

Then Ama-terasu no Oho-Kami instructed the emperor in a dream of the night saying: "I will now send the Yata-garasu, make it thy guide through the land." Then there did indeed appear the Yata-garasu flying down from the void.

The emperor said: "The coming of this crow is in due accordance with my auspicious dream. How grand! How splendid! My imperial ancestor Ama-terasu no Oho-Kami, desires therewith to assist me in creating the hereditary institution."

At this time Hi no Omi no Mikoto, ancestor of the Ohotomo House, taking with him Oho-kume as commander of the main body, guided by the direction taken by the crow, looked up to it and followed after, until at length they arrived at the district of Lower Uda. Therefore they named the place which they reached the village of Ukechi in Uda. At this time by an imperial order he commended Hi no Omi no Mikoto, saying: "Thou art faithful and brave, and art moreover a successful guide. Therefore will I give thee a new name, and will call thee Michi no Omi!"

Autumn, 8th month, 2d day. The emperor sent to summon Ukeshi the elder and Ukeshi the younger. These two were chiefs of the district of Uda. Now Ukeshi the elder did not come. But Ukeshi the younger came, and making obeisance at the gate of the camp, declared as follows: "Thy servant's elder brother, Ukeshi the elder, shows signs of resistance. Hearing that the descendant of heaven was about to arrive, he forthwith raised an army with which to make an attack. But having seen from afar the might of the imperial army, he was afraid, and did not dare to oppose it. Therefore he has secretly placed his troops in ambush, and has built for the occasion a new palace, in the hall of which he has prepared engines. It is his intention to invite the emperor to a banquet there, and then to do him a mischief. I pray that this treachery be noted, and that good care be taken to make preparation against it."

The emperor straightway sent Michi no Omi no Mikoto to observe the signs 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.

But the people of Kapilavastu were greatly delighted at the birth of the young heir, their rajah's only grandson. Gautama's return became an ovation, and he entered the town amid a general celebration of the happy event. Amid the singers was a young girl, his cousin, whose song contained the words, "Happy the father, happy the mother, happy the wife of such a son and husband." In the word "Happy" there was a double meaning: it meant also "freed" from the chains of sin and of existence, saved. In gratitude to one who at such a time reminded him of his higher duties, Gautama took off his necklace of pearls and sent it to her. She imagined that she had won the love of young Siddhartha, but he took no further notice of her.

That night the dancing girls came, but he paid them no attention, and gradually fell into an uneasy slumber. At midnight he awoke, and sent Channa for his horse. While waiting for the steed Gautama gently opened the door of the room where Yasodhara was sleeping, surrounded by flowers, with one hand on the head of her child. After one loving, fond glance he tore himself away. Accompanied only by Channa he left his home and wealth and power, his wife and only child behind him, to become a penniless wanderer. This was the Great Renunciation.

There follows a story of a vision. Mara, the great tempter, the spirit of evil, appears in the sky, urging Gautama to stop. He promises him a universal kingdom over the four great continents if he will but give up his enterprise. The tempter does not prevail, but from that time he followed Gautama as a shadow, hoping to seduce him from that right way.

All night Gautama rode, and at the dawn, when beyond the confines of his father's domain, dismounts. He cuts off his long hair with his sword, and sends back all his ornaments and his horse by the faithful charioteer.

Seven days he spends alone beneath the shade of a mango grove, and then fares onward to Rajogriha, the capital of Magadha. This town was the seat of Bimbasara, one of the most powerful princes in the eastern valley of the Ganges. In the hillside caves near at hand were several hermits. To one of these Brahman teachers, Alara, Gautama attached himself, and later to another named Udraka. From these he learned all that Hindu philosophy could teach.

Still unsatisfied, Gautama next retired to the jungle of Uruvela, on the most northerly spur of the Viadhya range of mountains, near the present temple of Buddha Gaya. Here for six years he gave himself up to the severest penance until he was wasted away to a shadow by fasting and self-mortification. Such self-control spread his fame "like the sound of a great bell hung in the skies." But the more he fasted and denied himself, the more he felt himself a prey to a mental torture worse than any bodily suffering.

At last one day when walking slowly up and down, lost in thought, through extreme weakness he staggered and fell to the ground. His disciples thought he was dead, but he recovered. Despairing of further profit from such rigorous penance, he began to take regular food and gave up his self-mortification. At this his disciples forsook him and went away to Benares. In their opinion mental conquest lay only through bodily suppression.

There now ensued a second crisis in Gautama's career which culminated in his withstanding the renewed attacks of the tempter after violent struggles.

Soon after, if not on the very day when his disciples had left him, he wandered out toward the banks of the Nairaujara, receiving his morning meal from the hands of Sujuta, the daughter of a neighboring villager, and sat down to eat it under the shade of a large tree (ficus religiosa), called from that day the sacred "Bo tree," or tree of wisdom. He remained there all day long, pondering what next to do. All the attractions of the luxurious home he had abandoned rose up before him most alluringly. But as the day ended his lofty spirit had won the victory. All doubts had lifted as mists before the morning sun. He had become Buddha, that is, enlightened. He had grasped the solution of the great mystery of sorrow. He thought, having solved its causes and its cure, he had gained the haven of peace, and believed that in the power over the human heart of inward culture and of love to others he had discovered a foundation which could never be shaken.

From this time Gautama claimed no merit for penances. A feeling of great loneliness possessed him as he arrived at his psychological and ethical conclusions. He almost despaired of winning his fellow-men to his system of salvation, salvation merely by self-control and love, without any of the rites, ceremonies, charms, or incantations of the Hindu religion.

The thought of mankind, otherwise, as he imagined, utterly doomed and lost, made Gautama resolve, at whatever hazard, to proclaim his doctrine to the world. It is certain that he had a most intense belief in himself and his mission.

He had intended first to proclaim his new doctrine to his old teachers, Alara and Udraka, but finding that they were dead, he proceeded to the deer forest near Benares where his former disciples were then living. In the cool of the evening he enters the deer-park near the city, but his former disciples resolve not to recognize him as a master. He tells them that they are still in the way of death, whereas he has found the way of salvation and can lead them to it, having become a Buddha. And as they reply with objections to his claims, he explains the fundamental truths of his system and principles of his new gospel, which the aged Kondanya was the first to accept from his master's lips. This exposition is preserved in the Dhammacakkappavattana Sutta, the Sutra of the Foundations of the Kingdom of Righteousness.

Gautama Buddha taught that everything corporeal is material and therefore impermanent. Man in his bodily existence is liable to sorrow, decay, and death. The reign of unholy desires in his heart produces unsatisfactory longings, useless weariness, and care. Attempted purification by oppressing the body is only wasted effort. It is the moral evil of the heart which keeps a man chained down in the degraded state of bodily life, which binds him in a union with the material world. Virtue and goodness will only insure him for a time, and, in another birth, a higher form of material life. From the chains of existence only the complete eradication of all evil will set him free.

But these ideas must not be confused with Christian beliefs, for Buddhism teaches nothing of any immaterial existence. The foundations of its creed have been summed up in the Four Great Truths, which are as follows:

1. That misery always accompanies existence;

2. That all modes of existence of men or animals, in death or heaven, result from passion or desire (tanha);

3. That there is no escape from existence except by destruction of desire;

4. That this may be accomplished by following the fourfold way to Nirvana.

The four stages are called the Paths, the first being an awakening of the heart. The first enemy which the believer has to fight against is sensuality and the last is unkindliness. Above everything is universal charity. Till he has gained that the believer is still bound, his mind is still dark. True enlightenment, true freedom, are complete only in love. The last great reward is "Nirvana," eternal rest or extinction.

For forty-five years Gautama taught in the valley of the Ganges. In the twentieth year his cousin Ananda became a mendicant and attended on Gautama. Another cousin, however, stirred up some persecution of the great teacher, and the oppositions of the Brahmans had to be faced.

There are clear accounts of the last few days of Gautama's life. On a journey toward Kusi-nagara he had rested in a grove at Pawa, presented to the society by a goldsmith of that place named Chunda. After a midday meal of rice and pork, prepared by Chunda, the Master started for Kusi-nagara, but stopped to rest at the river Kukusta. Feeling that he was dying, he left a message for Chunda, promising him a great reward in some future existence. He died at the river Kukusta, near Kusi-nagara, teaching to the last.

Gautama's power arose from his practical philanthropy. His philosophy and ethics attracted the masses. He did not seek to found a new religion, but thought that all men would accept his form of the ancient creed. It was his society, the Sangha, or Buddhist order, rather than his doctrine, which gave to his religion its practical vitality.

The following lines, filled with the poetic beauty of the Orient, are taken from the last spoken words of the great founder of Buddhism and the Book of the Great Decease. They give a clew to the cult of that religion and breathe the spirit of Nirvana in every scintillating sentence. As nearly as may be the translation is a literal one, done by Rhys-Davids, the world's greatest living authority on this subject:

Now the Blessed One addressed the venerable Ananda, and said: "It may be, Ananda, that in some of you the thought may arise, 'The word of the Master is ended, we have no teacher more!' But it is not thus, Ananda, that you should regard it. The truths and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.

"Ananda! when I am gone address not one another in the way in which the brethren have heretofore addressed each other—with the epithet, that is, of 'Avuso' (Friend). A younger brother may be addressed by an elder with his name, or his family name, or the title 'Friend,' But an elder should be addressed by a younger brother as 'Lord' or as 'Venerable Sir.'

"When I am gone, Ananda, let the order, if it should so wish, abolish all the lesser and minor precepts.

"When I am gone, Ananda, let the higher penalty be imposed on brother Khanna."

"But what, Lord, is the higher penalty?"

"Let Khanna say whatever he may like, Ananda; the brethren should neither speak to him, nor exhort him, nor admonish him."

Then the Blessed One addressed the brethren, and said: "It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Inquire, brethren, freely. Do not have to reproach yourselves afterward with the thought, 'Our teacher was face to face with us, and we could not bring ourselves to inquire of the Blessed One when we were face to face with him.'"

And when he had thus spoken the brethren were silent.

And again the second and the third time the Blessed One addressed the brethren, and said: "It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Inquire, brethren, freely. Do not have to reproach yourselves afterward with the thought, 'Our teacher was face to face with us, and we could not bring ourselves to inquire of the Blessed One when we were face to face with him.'"

And even the third time the brethren were silent.

Then the Blessed One addressed the brethren, and said: "It may be, brethren, that you put no questions out of reverence for the teacher. Let one friend communicate to another."

And when he had thus spoken the brethren were silent.

And the venerable Ananda said to the Blessed One: "How wonderful a thing is it, Lord, and how marvellous! Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way!"

"It is out of the fulness of faith that thou hast spoken, Ananda! But, Ananda, the Tathagata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way! For even the most backward, Ananda, of all these five hundred brethren has become converted, and is no longer liable to be born in a state of suffering, and is assured of final salvation."

Then the Blessed One addressed the brethren, and said: "Behold now, brethren, I exhort you, saying, 'Decay is inherent in all component things! Work out your salvation with diligence!'"

This was the last word of the Tathagata!

Then the Blessed One entered into the first stage of deep meditation. And rising out of the first stage he passed into the second. And rising out of the second he passed into the third. And rising out of the third stage he passed into the fourth. And rising out of the fourth stage of deep meditation he entered into the state of mind to which the infinity of space is alone present. And passing out of the mere consciousness of the infinity of space he entered into the state of mind to which nothing at all was specially present. And passing out of the consciousness of no special object he fell into a state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he fell into a state in which the consciousness both of sensations and of ideas had wholly passed away.

Then the venerable Ananda said to the venerable Anuruddha: "O my Lord, O Anuruddha, the Blessed One is dead!"

"Nay! brother Ananda, the Blessed One is not dead. He has entered into that state in which both sensations and ideas have ceased to be!"

Then the Blessed One passing out of the state in which both sensations and ideas have ceased to be, entered into the state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he entered into the state of mind to which nothing at all is specially present. And passing out of the consciousness of no special object he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into the state of mind to which the infinity of space is alone present. And passing out of the mere consciousness of the infinity of space he entered into the fourth stage of deep meditation. And passing out of the fourth stage he entered into the third. And passing out of the third stage he entered into the second. And passing out of the second he entered into the first. And passing out of the first stage of deep meditation he entered the second. And passing out of the second stage he entered into the third. And passing out of the third stage he entered into the fourth stage of deep meditation. And passing out of the last stage of deep meditation he immediately expired.

When the Blessed One died there arose, at the moment of his passing out of existence, a mighty earthquake, terrible and awe-inspiring: and the thunders of heaven burst forth.

When the Blessed One died, Brahma Sahampati, at the moment of his passing away from existence, uttered this stanza:

"They all, all beings that have life, shall lay Aside their complex form—that aggregation Of mental and material qualities, That gives them, or in heaven or on earth,

Their fleeting individuality! E'en as the teacher—being such a one, Unequalled among all the men that are, Successor of the prophets of old time, Mighty by wisdom, and in insight clear— Hath died!"

When the Blessed One died, Sakka, the king of the gods, at the moment of his passing away from existence, uttered this stanza:

"They're transient all, each being's parts and powers, Growth is their nature, and decay. They are produced, they are dissolved again, And then is best, when they have sunk to rest!"

When the Blessed One died, the venerable Anuruddha, at the moment of his passing away from existence, uttered these stanzas:

"When he who from all craving want was free, Who to Nirvana's tranquil state had reached, When the great sage finished his span of life, No gasping struggle vexed that steadfast heart! All resolute, and with unshaken mind. He calmly triumphed o'er the pain of death. E'en as a bright flame dies away, so was His last deliverance from the bonds of life!"

When the Blessed One died, the venerable Ananda, at the moment of his passing away from existence, uttered this stanza:

"Then was there terror! Then stood the hair on end! When he endowed with every grace— The supreme Buddha—died!"

When the Blessed One died, of those of the brethren who were not free from the passions, some stretched out their arms and wept, and some fell headlong to the ground, rolling to and fro in anguish at the thought: "Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world!" But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought: "Impermanent are all component things! How is it possible that [they should not be dissolved]?"

Then the venerable Anuruddha exhorted the brethren, and said: "Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How, then, brethren, can this be possible—that whereas anything whatever born, brought into being, and organized, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved? No such condition can exist! Even the spirits, brethren, will reproach us."