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ary. 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 KotoShiro-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-suzuhime 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 Kashihabara. 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 KamiNunagaha-Mimi no Mikoto. Therefore there is an ancient say. ing 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' were handed down in this manner for many hundreds of years.

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

1 Vedas: The sacred books of the Hindus, in Sanscrit; probably written about six or seven centuries before Christ. Veda means knowl edge. The books comprise hymns, prayers, and liturgical forms.

E., VOL. I.—11

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

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