Chapter IX: Part 9

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."

"But of what kind of spirits is the Lord, the venerable Anuruddha, thinking?"

"There are spirits, brother Ananda, in the sky, but of worldly mind, who dishevel their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: 'Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!'

"There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: 'Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!'

"But the spirits who are free from passion hear it, calm and self-possessed, mindful of the saying which begins, 'Impermanent indeed are all component things. How then is it possible [that such a being should not be dissolved]?'"

Now the venerable Anuruddha and the venerable Ananda spent the rest of that night in religious discourse. Then the venerable Anuruddha said to the venerable Ananda: "Go now, brother Ananda, into Kusinara and inform the Mallas of Kusinara, saying, 'The Blessed One, O Vasetthas, is dead: do, then, whatever seemeth to you fit!'"

"Even so, Lord!" said the venerable Ananda, in assent to the venerable Anuruddha. And having robed himself early in the morning, he took his bowl, and went into Kusinara with one of the brethren as an attendant.

Now at that time the Mallas of Kusinara were assembled in the council hall concerning that very matter.

And the venerable Ananda went to the council hall of the Mallas of Kusinara; and when he had arrived there, he informed them, saying, "The Blessed One, O Vasetthas, is dead; do, then, whatever seemeth to you fit!"

And when they had heard this saying of the venerable Ananda, the Mallas, with their young men and their maidens and their wives, were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and some stretched forth their arms and wept, and some fell prostrate on the ground, and some reeled to and fro in anguish at the thought: "Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!"

Then the Mallas of Kusinara gave orders to their attendants, saying, "Gather together perfumes and garlands, and all the music in Kusinara!"

And the Mallas of Kusinara took the perfumes and garlands, and all the musical instruments, and five hundred suits of apparel, and went to the Upavattana, to the Sala Grove of the Mallas, where the body of the Blessed One lay. There they passed the day in paying honor, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon.

Then the Mallas of Kusinara thought: "It is much too late to burn the body of the Blessed One to-day. Let us now perform the cremation to-morrow." And in paying honor, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon, they passed the second day too, and then the third day, and the fourth, and the fifth, and the sixth day also.

Then on the seventh day the Mallas of Kusinara thought:

"Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city,--paying it honor, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes,--and there, to the south of the city, let us perform the cremation ceremony!"

And thereupon eight chieftains among the Mallas bathed their heads, and clad themselves in new garments with the intention of bearing the body of the Blessed One. But, behold, they could not lift it up!

Then the Mallas of Kusinara said to the venerable Anuruddha: "What, Lord, can be the reason, what can be the cause that eight chieftains of the Mallas who have bathed their heads, and clad themselves in new garments with the intention of bearing the body of the Blessed One, are unable to lift it up?"

"It is because you, O Vasetthas, have one purpose and the spirits have another purpose."

"But what, Lord, is the purpose of the spirits?"

"Your purpose, O Vasetthas, is this: 'Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city,--paying it honor, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes,--and there, to the south of the city, let us perform the cremation ceremony.' But the purpose of the spirits, Vasetthas, is this: 'Let us carry the body of the Blessed One by the north to the north of the city, and entering the city by the north gate, let us bring it through the midst of the city into the midst thereof. And going out again by the eastern gate,--paying honor, and reverence, and respect, and homage to the body of the Blessed One, with heavenly dance, and song, and music, and garlands, and perfumes,--let us carry it to the shrine of the Mallas called Makuta-bandhana, to the east of the city, and there let us perform the cremation ceremony.'"

"Even according to the purpose of the spirits, so, Lord, let it be!"

Then immediately all Kusinara down even to the dust-bins and rubbish heaps became strewn knee-deep with Mandarava flowers from heaven! and while both the spirits from the skies, and the Mallas of Kusinara upon earth, paid honor, and reverence, and respect, and homage to the body of the Blessed One, with dance and song and music, with garlands and with perfumes, they carried the body by the north to the north of the city; and entering the city by the north gate they carried it through the midst of the city into the midst thereof; and going out again by the eastern gate they carried it to the shrine of the Mallas, called Makuta-bandhana; and there, to the east of the city, they laid down the body of the Blessed One.

Then the Mallas of Kusinara said to the venerable Ananda: "What should be done, Lord, with the remains of the Tathagata?"

"As men treat the remains of a king of kings, so, Vasetthas, should they treat the remains of a Tathagata."

"And how, Lord, do they treat the remains of a king of kings?"

"They wrap the body of a king of kings, Vasetthas, in a new cloth. When that is done they wrap it in cotton wool. When that is done they wrap it in a new cloth,--and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dagaba to the king of kings. This, Vasetthas, is the way in which they treat the remains of a king of kings. And as they treat the remains of a king of kings, so, Vasetthas, should they treat the remains of the Tathagata. At the four cross roads a dagaba should be erected to the Tathagata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart--that shall long be to them for a profit and a joy."

Therefore the Mallas gave orders to their attendants, saying, "Gather together all the carded cotton wool of the Mallas!"

Then the Mallas of Kusinara wrapped the body of the Blessed One in a new cloth. And when that was done they wrapped it in cotton wool. And when that was done, they wrapped it in a new cloth,--and so on till they had wrapped the body of the Blessed One in five hundred layers of both kinds. And then they placed the body in an oil vessel of iron, and covered that close up with another vessel of iron. And then they built a funeral pile of all kinds of perfumes, and upon it they placed the body of the Blessed One.

Now at that time the venerable Maha Kassapa was journeying along the high road from Pava to Kusinara with a great company of the brethren, with about five hundred of the brethren. And the venerable Maha Kassapa left the high road, and sat himself down at the foot of a certain tree.

Just at that time a certain naked ascetic who had picked up a Mandarava flower in Kusinara was coming along the high road to Pava. And the venerable Maha Kassapa saw the naked ascetic coming in the distance; and when he had seen him he said to the naked ascetic: "O friend! surely thou knowest our Master?"

"Yea, friend! I know him. This day the Samana Gautama has been dead a week! That is how I obtained this Mandarava flower."

And immediately of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, and some reeled 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?"

Now at that time a brother named Subhadda, who had been received into the order in his old age, was seated there in their company. And Subhadda the old addressed the brethren and said: "Enough, brethren! Weep not, neither lament! We are well rid of the great Samana. We used to be annoyed by being told, 'This beseems you, this beseems you not.' But now we shall be able to do whatever we like; and what we do not like that we shall not have to do!"

But the venerable Maha Kassapa addressed 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!"

Now just at that time four chieftains of the Mallas had bathed their heads and clad themselves in new garments with the intention of setting on fire the funeral pile of the Blessed One. But, behold, they were unable to set it alight! Then the Mallas of Kusinara said to the venerable Anuruddha: "What, Lord, can be the reason, and what the cause, that four chieftains of the Mallas who have bathed their heads, and clad themselves in new garments, with the intention of setting on fire the funeral pile of the Blessed One, are unable to set it on fire?"

"It is because you, O Vasetthas, have one purpose, and the spirits have another purpose."

"But what, Lord, is the purpose of the spirits?"

"The purpose of the spirits, O Vasetthas, is this: 'That venerable brother Maha Kassapa is now journeying along the high road from Pava to Kusinara with a great company of the brethren, with five hundred of the brethren. The funeral pile of the Blessed One shall not catch fire, until the venerable Maha Kassapa shall have been able reverently to salute the sacred feet of the Blessed One.'"

"Even according to the purpose of the spirits, so, Lord, let it be!"

Then the venerable Maha Kassapa went on to Makuta-bandhana of Kusinara, to the shrine of the Mallas, to the place where the funeral pile of the Blessed One was. And when he had come up to it, he arranged his robe on one shoulder; and bowing down with clasped hands he thrice walked reverently round the pile; and then, uncovering the feet, he bowed down in reverence at the feet of the Blessed One. And those five hundred brethren arranged their robes on one shoulder; and bowing down with clasped hands, they thrice walked reverently round the pile, and then bowed down in reverence at the feet of the Blessed One.

And when the homage of the venerable Maha Kassapa and of those five hundred brethren was ended, the funeral pile of the Blessed One caught fire of itself. Now as the body of the Blessed One burned itself away, from the skin and the integument, and the flesh, and the nerves, and the fluid of the joints, neither soot nor ash was seen: and only the bones remained behind.

Just as one sees no soot nor ash when glue or oil is burned, so, as the body of the Blessed One burned itself away, from the skin and the integument, and the flesh, and the nerves, and the fluid of the joints, neither soot nor ash was seen: and only the bones remained behind. And of those five hundred pieces of raiment the very innermost and outermost were both consumed. And when the body of the Blessed One had been burned up, there came down streams of water from the sky and extinguished the funeral pile of the Blessed One; and there burst forth streams of water from the storehouse of the waters (beneath the earth), and extinguished the funeral pile of the Blessed One. The Mallas of Kusinara also brought water scented with all kinds of perfumes, and extinguished the funeral pile of the Blessed One.

Then the Mallas of Kusinara surrounded the bones of the Blessed One in their council hall with a lattice work of spears, and with a rampart of bows; and there for seven days they paid honor and reverence and respect and homage to them with dance and song and music, and with garlands and perfumes.

Now the king of Magadha, Agatasattu, the son of the queen of the Videha clan, heard the news that the Blessed One had died at Kusinara. Then the king of Magadha, Agatasattu, the son of the queen of the Videha clan, sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and I too am of the soldier caste. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in honor thereof will I celebrate a feast!"

And the Likkhavis of Vesali heard the news that the Blessed One had died at Kusinara. And the Likkhavis of Vesali sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in honor thereof will we celebrate a feast!"

And the Sakiyas of Kapila-vatthu heard the news that the Blessed One had died at Kusinara. And the Sakiyas of Kapila-vatthu sent a messenger to the Mallas, saying "The Blessed One was the pride of our race. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in honor thereof will we celebrate a feast!"

And the Bulis of Allakappa heard the news that the Blessed One had died at Kusinara. And the Bulis of Allakappa sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in honor thereof will we celebrate a feast!"

And the Brahman of Vethadipa heard the news that the Blessed One had died at Kusinara. And the Brahman of Vethadipa sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and I am a Brahman. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in honor thereof will I celebrate a feast!"

And the Mallas of Pava heard the news that the Blessed One had died at Kusinara. Then the Mallas of Pava sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in honor thereof will we celebrate a feast!"

When they heard these things the Mallas of Kusinara spoke to the assembled brethren, saying, "The Blessed One died in our village domain, We will not give away any part of the remains of the Blessed One!" When they had thus spoken, Dona the Brahman addressed the assembled brethren, and said:

"Hear, reverend sir, one single word from me.
Forbearance was our Buddha wont to teach.
Unseemly is it that over the division
Of the remains of him who was the best of beings
Strife should arise, and wounds, and war!
Let us all, sirs, with one accord unite
In friendly harmony to make eight portions.
Wide spread let Thupas rise in every land
That in the Enlightened One mankind may trust!"

"Do thou then, O Brahman, thyself divide the remains of the Blessed One equally into eight parts with fair division."

"Be it so, sir!" said Dona, in assent, to the assembled brethren. And he divided the remains of the Blessed One equally into eight parts, with fair division. And he said to them: "Give me, sirs, this vessel, and I will set up over it a sacred cairn, and in its honor will I establish a feast." And they gave the vessel to Dona the Brahman.

And the Moriyas of Pipphalivana heard the news that the Blessed One had died at Kusinara. Then the Moriyas of Pipphalivana sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in honor thereof will we celebrate a feast!" And when they heard the answer, saying, "There is no portion of the remains of the Blessed One left over. The remains of the Blessed One are all distributed," then they took away the embers.

Then the king of Magadha, Agatasattu, the son of the queen of the Videha clan, made a mound in Ragagaha over the remains of the Blessed One, and held a feast. And the Likkhavis of Vesali made a mound in Vesali over the remains of the Blessed One, and held a feast. And the Bulis of Allakappa made a mound in Allakappa over the remains of the Blessed One, and held a feast. And the Koliyas of Ramagama made a mound in Ramagama over the remains of the Blessed One, and held a feast. And Vethadipaka the Brahman made a mound in Vethadipa over the remains of the Blessed One, and held a feast. And the Mallas of Pava made a mound in Pava over the remains of the Blessed One, and held a feast. And the Mallas of Kusinara made a mound in Kusinara over the remains of the Blessed One, and held a feast. And Dona the Brahman made a mound over the vessel in which the body had been burned, and held a feast. And the Moriyas of Pipphalivana made a mound over the embers, and held a feast.

Thus were there eight mounds [Thupas] for the remains, and one for the vessel, and one for the embers. This was how it used to be. Eight measures of relics there were of him of the far-seeing eye, of the best of the best of men. In India seven are worshipped, and one measure in Ramagama, by the kings of the serpent race. One tooth, too, is honored in heaven, and one in Gandhara's city, one in the Kalinga realm, and one more by the Naga race. Through their glory the bountiful earth is made bright with offerings painless, for with such are the Great Teacher's relics best honored by those who are honored, by gods and by Nagas and kings, yea, thus by the noblest of monarchs--bow down with clasped hands! Hard, hard is a Buddha to meet with through hundreds of ages!

End of the _Book of the Great Decease_

PYTHIAN GAMES AT DELPHI

B.C. 585

GEORGE GROTE

Among the leading features of Greek life, especially those
belonging to its religious customs and observances none are more
characteristic, and none possess a more attractive interest for the
modern reader and student than the peculiar festivals which it was
their practice to hold. The four great national festivals or games
were: The Olympic, held every four years, in honor of Zeus, on the
banks of the Alpheus, in Elis; the Pythian, celebrated once in four
years, in honor of Apollo, at Delphi; the Isthmian, held every two
years, at the isthmian sanctuary in the Isthmus of Corinth, in
honor of Poseidon (Neptune); and the Nemean, celebrated at Nemea,
in the second and fourth years of each Olympiad, in honor of the
Nemean Juno.

With regard to the influence of these games or festivals upon the
political and social life of Greece, much has been written by
historians and special students of the Grecian states. While the
celebrations do not appear to have accomplished much for the
political union of Greece, they are to be credited with marked
beneficial effects in the promotion of a pan-Hellenic spirit which,
if it failed to produce such a union of the Greek race,
nevertheless quickened and strengthened the common feeling of
family relationship. Thus a sense of their identical origin and
racial traits was kept alive, and the tendencies of Greek
development and culture preserved their essential character and
distinction. By means of these periodical gatherings, representing
all parts of the Greek world, not only was friendly competition in
every field of talent and performance secured, but even trade and
commerce found through them new channels of activity. So in various
ways the national games proved a source of fresh energy and broader
enterprise among the various branches of the Grecian people. The
particular character and significance of the Pythian games at
Delphi, and their relation to the other national festivals, form an
interesting subject for study in connection with the general
history of Greece.

What are called the Olympic, Pythian, Nemean, and Isthmian games (the four most conspicuous amid many others analogous) were in reality great religious festivals--for the gods then gave their special sanction, name, and presence to recreative meetings--the closest association then prevailed between the feelings of common worship and the sympathy in common amusement. Though this association is now no longer recognized, it is nevertheless essential that we should keep it fully before us if we desire to understand the life and proceedings of the Greek. To Herodotus and his contemporaries these great festivals, then frequented by crowds from every part of Greece, were of overwhelming importance and interest; yet they had once been purely local, attracting no visitors except from a very narrow neighborhood. In the Homeric poems much is said about the common gods, and about special places consecrated to and occupied by several of them; the chiefs celebrate funeral games in honor of a deceased father, which are visited by competitors from different parts of Greece, but nothing appears to manifest public or town festivals open to Grecian visitors generally. And though the rocky Pytho with its temple stands out in the _Iliad_ as a place both venerated and rich--the Pythian games, under the superintendence of the Amphictyons, with continuous enrollment of victors and a pan-Hellenic reputation, do not begin until after the Sacred War, in the 48th Olympiad, or B.C. 586.

The Olympic games, more conspicuous than the Pythian as well as considerably older, are also remarkable on another ground, inasmuch as they supplied historical computers with the oldest backward record of continuous time. It was in the year B.C. 776 that the Eleans inscribed the name of their countryman Coroebus as victor in the competition of runners, and that they began the practice of inscribing in like manner, in each Olympic or fifth recurring year, the name of the runner who won the prize. Even for a long time after this, however, the Olympic games seem to have remained a local festival; the prize being uniformly carried off, at the first twelve Olympiads, by some competitor either of Elis or its immediate neighborhood. The Nemean and Isthmian games did not become notorious or frequented until later even than the Pythian. Solon in his legislation proclaimed the large reward of 500 drams for every Athenian who gained an Olympic prize, and the lower sum of 100 drams for an Isthmiac prize. He counts the former as pan-Hellenic rank and renown, an ornament even to the city of which the victor was a member--the latter as partial and confined to the neighborhood.

Of the beginnings of these great solemnities we cannot presume to speak, except in mythical language; we know them only in their comparative maturity. But the habit of common sacrifice, on a small scale and between near neighbors, is a part of the earliest habits of Greece. The sentiment of fraternity, between two tribes or villages, first manifested itself by sending a sacred legation or Theoria to offer sacrifices to each other's festivals and to partake in the recreations which followed; thus establishing a truce with solemn guarantee, and bringing themselves into direct connexion each with the god of the other under his appropriate local surname. The pacific communion so fostered, and the increased assurance of intercourse, as Greece gradually emerged from the turbulence and pugnacity of the heroic age, operated especially in extending the range of this ancient habit: the village festivals became town festivals, largely frequented by the citizens of other towns, and sometimes with special invitations sent round to attract Theors from every Hellenic community--and thus these once humble assemblages gradually swelled into the pomp and immense confluence of the Olympic and Pythian games. The city administering such holy ceremonies enjoyed inviolability of territory during the month of their occurrence, being itself under obligation at that time to refrain from all aggression, as well as to notify by heralds the commencement of the truce to all other cities not in avowed hostility with it. Elis imposed heavy fines upon other towns--even on the powerful Lacedæmon--for violation of the Olympic truce, on pain of exclusion from the festival in case of non-payment.

Sometimes this tendency to religious fraternity took a form called an _Amphictyony_, different from the common festival. A certain number of towns entered into an exclusive religious partnership for the celebration of sacrifices periodically to the god of a particular temple, which was supposed to be the common property and under the common protection of all, though one of the number was often named as permanent administrator; while all other Greeks were excluded. That there were many religious partnerships of this sort, which have never acquired a place in history, among the early Grecian villages, we may perhaps gather from the etymology of the word _Amphictyons_--designating residents around, or neighbors, considered in the point of view of fellow-religionists--as well as from the indications preserved to us in reference to various parts of the country. Thus there was an Amphictyony of seven cities at the holy island of Caluria, close to the harbor of Troezen. Hermione, Epidaurus, Ægina, Athens, Prasiæ, Nauplia, and Orchomenus, jointly maintained the temple and sanctuary of Poseidon in that island--with which it would seem that the city of Troezen, though close at hand, had no connection--meeting there at stated periods, to offer formal sacrifices. These seven cities indeed were not immediate neighbors, but the speciality and exclusiveness of their interest in the temple is seen from the fact that when the Argians took Nauplia, they adopted and fulfilled these religious obligations on behalf of the prior inhabitants: so also did the Lacedæmonians when they had captured Prasiæ. Again, in Triphylia, situated between the Pisatid and Messenia in the western part of Peloponnesus, there was a similar religious meeting and partnership of the Triphylians on Cape Samicon, at the temple of the Samian Poseidon. Here the inhabitants of Maciston were intrusted with the details of superintendence, as well as with the duty of notifying beforehand the exact time of meeting (a precaution essential amidst the diversities and irregularities of the Greek calendar) and also of proclaiming what was called the Samian truce--a temporary abstinence from hostilities which bound all Triphylians during the holy period. This latter custom discloses the salutary influence of such institutions in presenting to men's minds a common object of reverence, common duties, and common enjoyments; thus generating sympathies and feelings of mutual obligation amid petty communities not less fierce than suspicious. So, too, the twelve chief Ionic cities in and near Asia Minor had their pan-Ionic Amphictyony peculiar to themselves: the six Doric cities, in and near the southern corner of that peninsula, combined for the like purpose at the temple of the Triopian Apollo, and the feeling of special partnership is here particularly illustrated by the fact that Halicarnassus, one of the six, was formally extruded by the remaining five in consequence of a violation of the rules. There was also an Amphictyonic union at Onchestus in Boeotia, in the venerated grove and temple at Poseidon: of whom it consisted we are not informed. There are some specimens of the sort of special religious conventions and assemblies which seem to have been frequent throughout Greece. Nor ought we to omit those religious meetings and sacrifices which were common to all the members of one Hellenic subdivision, such as the pan-Boeotia to all the Boeotians, celebrated at the temple of the Ionian Athene near Coroneia; the common observances, rendered to the temple of Apollo Pythæus at Argos, by all those neighboring towns which had once been attached by this religious thread to the Argian; the similar periodical ceremonies, frequented by all who bore the Achæan or Ætolian name; and the splendid and exhilarating festivals, so favorable to the diffusion of the early Grecian poetry, which brought all Ionians at stated intervals to the sacred island of Delos. This later class of festivals agreed with the Amphictyony in being of a special and exclusive character, not open to all Greeks.

But there was one among these many Amphictyonies, which, though starting from the smallest beginnings, gradually expanded into so comprehensive a character, had acquired so marked a predominance over the rest, as to be called the "Amphictyonic assembly," and even to have been mistaken by some authors for a sort of federal Hellenic diet. Twelve sub-races, out of the number which made up entire Hellas, belonged to this ancient Amphictyony, the meetings of which were held twice in every year: in spring at the temple of Apollo at Delphi; in autumn at Thermopylæ, in the sacred precinct of Demeter Amphictyonis. Sacred deputies, including a chief called the _Hieromnemon_ and subordinates called the _Pylagoræ_, attended at these meetings from each of the twelve races: a crowd of volunteers seem to have accompanied them, for purposes of sacrifice, trade, or enjoyment. Their special, and most important, function consisted in watching over the Delphian temple, in which all the twelve sub-races had a joint interest, and it was the immense wealth and national ascendency of this temple which enhanced to so great a pitch the dignity of its acknowledged administrators.