A Treasury of Heroes and Heroines.
by Clayton Edwards.
PREFACE
It would be pleasant indeed to gather the characters of this book together and listen to the conversation of wholly different but interested couples--for this is a book of contrasts and has been written as such. Lives of the most dramatic and adventurous quality have been gathered from all corners of the earth, and from every age in history, in such a way that they may cover the widest possible variety of human experience.
The publishers believe that such a book would not be complete without some characters that are no less real because they have lived only in the minds of men. No explanation is needed for semi-historical characters like King Arthur, Robin Hood and William Tell, while Don Quixote, the Prince of Madness, and Rip Van Winkle, the Prince of Laziness, have been included, not because they were essentially heroic in themselves (although Don Quixote might well have claimed the laurel) but because they became heroes in the opinion of others through the very qualities that brought about their downfall. As involuntary heroes, they furnish a pleasant contrast to the more serious, actual and transcendental figures of saints, martyrs, warriors, discoverers and statesmen with which these pages are filled; they enrich the "Treasury," widen its range of colors and perform the necessary function of court jesters in the Hall of Fame.
A TREASURY OF HEROES AND HEROINES
CHAPTER I
BUDDHA
About five hundred years before the birth of Christ a mighty king reigned in India over the land of the Sakyas, from which the snowy tops of the Himalaya Mountains could be seen. His name was Suddhodana and he had two wives called Maya and Paj.a.pati; but for a long time they bore him no children, and the King despaired of having an heir to his throne. Then Queen Maya bore a son and after he was born, the legends tell us, she had a dream in which she saw a great mult.i.tude of people bowing to her in worship. Wise men were summoned to interpret the dream, and they told her that the King"s son, so golden in color and so well formed, was destined for greatness as surely as rivers ran to the sea--that he would become either a mighty conqueror who would subdue all the people of the earth, or a holy saint, a "Buddha" (the word for one enlightened) who would have more power over the minds of men than the mightiest conqueror could gain over their bodies.
All this was confirmed in the minds of the wise men on account of the wonderful portents that took place at the birth of the child: flowers bloomed in barren places and springs gushed from dry rock on the day when the Prince was born. He was named by the King, "Siddartha,"--a word meaning one who always succeeds in what he undertakes--and because of the portents at his birth the King himself bowed down to his own son and did him homage.
Now the King desired greatly that the first of the two prophecies should come to pa.s.s. He wished the Prince to be a conqueror, not a Buddha, and extend the power of the Sakyas by the sword through every part of the world. And he did everything in his power to bring this end about and to weaken the possibility that his son should ever be a holy man.
When the child was still very young a further prophecy was made to the King--namely that the Prince would only become a Buddha after he had seen four common sights which for him would be four omens--an old man, a sick man, a dead man and a holy man in the yellow robe of a beggar.
Then and then only, said the prophecy, the Prince would leave his country; furthermore, if he remained at home for a certain length of time he would never leave at all, but would turn all his attention to the art of war, and his armies would sweep over the face of the earth like a devouring flame.
The King summoned his counsellors. He commanded them to make sure that no sick men or old men, no funeral escorts or beggars should ever be allowed on the streets of the city when the Prince was pa.s.sing. All ugly sights were to be kept from him; he was to be surrounded with such pleasures and such beauties that he would never desire to leave his home; he was to know nothing of the meaning of death; poverty was to be hidden; suffering and sorrow of all sorts were to be concealed in his presence. In these ways, thought the King, any desire to be a priest would be stifled in the Prince, and he would at last become a mighty conqueror as the prophecy had foretold.
In pleasure and luxury, surrounded by beautiful attendants, fed on the most delicious viands, hearing no sounds save music, laughter and the voices of delight, Prince Siddartha pa.s.sed his boyhood. The King allowed him to study under wise men (who taught him only the most carefully prepared lessons), and it was notable that he easily learned all that was imparted to him and in a short time appeared to be wiser than his instructors. It was notable too that he possessed extraordinary skill at arms, for the King sent to him also the keenest archers and the mightiest swordsmen in his dominions, to teach him the art of war. These men whispered to each other that no more terrible warrior had ever been born than Siddartha, who soon was more than a match for the best of them and whose strength in comparison with theirs was as three to one.
When a young man the Prince was married to his cousin Yasodhara. His mother had died in his earliest childhood, but that sad event took place too early for him to remember. Now he was happy in the possession of the most beautiful wife in all his father"s dominions, for Yasodhara had been chosen for him on account of her great loveliness as well as for her sunny and gracious nature. Truly in all the history of the world no son of fortune had more in the way of love, treasure, beauty, and all things that make for happiness than the blessed Prince Siddartha!
Up to his twenty-ninth year no sorrowful sight had come before his eyes, and he knew nothing of Death, Sickness or Old Age. Then, however, he stepped into his chariot one day to visit the pleasure grounds of the city, and on his way thither an old man ran across the street and fell in front of the horses and barely escaped death. Siddartha was startled at the sunken eyes, the wrinkled yellow cheeks and the gray locks of an old man, and turning to his attendant asked him what terrible misfortune had brought such a fate upon a fellow creature. And the attendant, inspired, we are told, by Heavenly spirits, said to the Prince that what he had seen was nothing but old age and the lot of all men--a lot to which he himself and the Prince with him must surely come in time.
Sadly the Prince rode back to the Palace with his appet.i.te for pleasure spoiled for the day, and when his father heard what had taken place he was greatly alarmed, for the first of the omens had now been fulfilled.
It was not long before Siddartha looked also on Sickness. Try as he might the King could not keep sorrowful sights from the eyes of his son any longer. One day as the Prince went out behind his splendid horses, a man, writhing in the agony of disease, lay by the roadside, and the Prince was told that he suffered from some complaint of the body such as all men are heir to. And again he returned to the Palace more sad at heart than on the occasion when he had seen Old Age.
When the Prince next went to drive in his chariot another terrible sight met his eyes. He beheld a still form carried upon a bier and asked his companion what it might be. He was told that he was now in the presence of Death, who came at last for all men, cutting them off from their friends and relatives and bearing them away, none knew whither. And the Prince returned to the Palace in deeper sadness than ever. Of what worth were all the joys that surrounded him if they were to be taken from him after he had learned to love them, and how might a man take pleasure in Love and Life if these were to be s.n.a.t.c.hed away as soon as he had grown to realize their full value? The Prince could no longer take delight in the pleasures that surrounded him, or even in the love of his wife, who was about to bear him a child. And he was sick at heart with the fear that he would lose the things that he loved.
When the King heard that three of the four omens had been fulfilled, he trembled with apprehension and stationed guards at all the city gates to intercept the Prince should he fly from home; for now that the prophecy had so far been fulfilled the King was sure it would soon be completed. Nevertheless he sent his soldiers to scour the streets for beggars and holy men and drive them away from the city.
Only a few days afterward, the Prince again went forth in his chariot just as a beggar in yellow robes approached the walls. There was an expression of great peace upon the beggar"s countenance, and he seemed far happier than the Prince himself. Siddartha asked the attendant who the man might be and what he did, and he received the reply that the stranger was a priest and sought happiness through giving up all the joys of the earth and begging his bread from door to door--and it seemed to the Prince as though a great light had suddenly burst through the clouds of his unhappiness, and he knew that he too must give up his palace and his pleasures, his wife and his future child and fare forth as a priest. Surely, thought the Prince, all the things that he enjoyed were no better than wraiths of mist that rose from the river in the morning, since like the mist they were forever changing, and must surely be terminated in sickness, old age or death itself; and he resolved to search for things more lasting than the happiness and pleasure of his youth.
He also resolved to leave his kingdom and become a beggar in a foreign land, attempting to find through fasting and contemplation the truth that must lie behind the changing forms of life, for he knew well that there must be some deep cause for all the things that he had witnessed and some impelling force behind the universe. Otherwise the whole earth and all that was in it and all things that breathed upon its bosom would be idle and wicked delusions. And the Prince knew too that in him lay the power to discover the truth if he should search for it diligently and give his whole heart and mind to this one purpose.
Just then a messenger came to him telling him that his wife had borne him a son. On hearing this the Prince cried out that he wished it were otherwise, for his new-born son would be a hindrance to his design and an added bond that he must tear from his heart before he could go away.
That night, however, when all lay sleeping the Prince and one faithful servant made their way secretly from the Palace. It had strangely come to pa.s.s, perchance through the work of spirits, that all the guards at the Palace and the city gates were asleep, and the two went forth unhindered, riding on horse-back; and they spurred their horses to the utmost so when the morning came they would be far away. Then the Prince gave his attendant, who was named Channa, all the money and jewels that he possessed and told him to return to the Palace and tell the King that he, the Prince, had gone forth in search of enlightenment and would some day become a Buddha.
When Channa departed, the Prince gave his fine clothes to a beggar who was pa.s.sing and took in return the beggar"s faded yellow robe, and he, who had been used to all the luxuries of the Court, went from door to door begging his food and eating the bitter bread of poverty.
He crossed the river called the Ganges and came at last to a city named Rajagha. And here he soon attracted attention because his appearance and mien were so n.o.ble that even his coa.r.s.e clothes and his new way of life could not disguise him. He called himself a prince no longer, but instead took the name of Gotama, this being one of the names of the family from which he sprang.
In course of time the King of the new country where the Prince was begging his bread and meditating on Life and Death desired to see the holy man of whom he had heard much talk, and he offered the Prince lands and riches. But the Prince told him that he had already laid aside far greater riches than these, and that nothing in life mattered to him except his quest for the truth, which one day he would surely find. And the King, whose name was Bimbasara, asked him when he had found the truth to return and teach it to the people of his country--and this the Prince promised to do.
For a long time the Prince lived in a cave not far from Rajagha and studied the faith of India as it was then taught, but his studies brought him no nearer to gaining the truth. So he went into the wilderness, where, he believed, fasting and meditation might bring him the things he sought.
He traveled southward for many miles and entered the very heart of the great Indian jungle, teeming with poisonous snakes and filled with savage beasts. Here he prayed and fasted, seeking enlightenment; and he carried out his fasts with such severity that he nearly died as a result of them.
While in the jungle the Prince met five other holy men who were so much impressed with his fasts and his thoughtful demeanor that they became his disciples. But when he ceased to fast because he did not come any nearer the truth by going hungry, these disciples left him, believing that he had strayed from the path of the truth and never would gain the enlightenment he sought.
After several years the Prince left the jungle and commenced traveling through the country, begging his food wherever he happened to be. And now he was close to gaining the vision that he so greatly desired, for without his knowledge his years of thought and of self-denial had borne their fruit.
One day, bitterly discouraged, and heartsick with his many failures and temptations, he seated himself beneath a peepul tree with the firm resolve that he would not stir from the spot until he gained the truth that he sought. And while he sat there, the legends tell us, he was a.s.sailed by all the powers of darkness and evil, and devils crowded upon him so thickly that they darkened the sky and threw all Nature into convulsions in which the earth shook and the air was filled with thunder. All night the Prince sat motionless and all through the night the evil forces strove to turn him from the truth that they knew he was about to achieve. In the morning they departed, and the Prince as he sat, saw flowers spring up and blossom all around him with miraculous swiftness. The air seemed purer than ever before, the sun was wonderfully bright and a peaceful serenity seemed to enfold the entire earth. And when night came and the stars awoke, the truth for which the Prince had been seeking flowed into his soul. He had indeed become a Buddha.
Gone were the temptations and the sorrows in a divine peace--a peace that became the reward of all disciples of the religion that he founded. This peace was called by him Nirvana and his disciples say he is the only man who attained it in his lifetime, for Nirvana is supposed to come only to the spirits of the dead, who have purified themselves not in one life, but in many. In Buddha"s belief (for as Buddha we shall now know him), human beings live many times and receive the reward or the punishment of past existences in those that follow.
This belief is known as "the transmigration of souls." It is the foundation of the faith of Buddha which is believed in to-day by millions of persons in India and China, as well as in other countries.
In the truth that Buddha had acquired he learned many things. Chief of them, as he believed, are four great facts of life and nature from which the soul cannot escape--that there will always be sorrow and suffering in the world; that these are caused by clinging to things that are always changing or dying; that the only way to obtain peace is to renounce these things and care for them no longer; and that the only way to live is to walk in the paths of righteousness, honesty, virtue, and to believe in the Buddhist faith.
Buddha also believed that animals have souls just as men do, and that by some good action these animal souls become the souls of men. Then the souls go through many existences. If they are righteous they approach the peace of Nirvana, which is attainable only when they are entirely purified; if they are unrighteous they are cast down again into lower forms of life and once more have to struggle upward toward the truth. There is no escape from the consequences of sin in the Buddhist faith. Just so certainly as a man sins he will be punished for it--if not in this life in the next one--and if his sin is sufficiently deadly he will lose again the form of a man and return to the shape of a snake or a lizard to expiate his wickedness through countless generations.
Heaven and h.e.l.l have a place in the belief of Buddha also. They are different from the Heaven and h.e.l.l that Christians know because in the Buddhist religion they are only temporary abodes for the spirit between its many existences on earth.
When his new faith had come to him, Buddha left the jungle to preach it to mankind. On his way he met the five disciples that had deserted him and he told them that the truth had indeed come to him and that he was now a Buddha. After they heard him preach they were converted, and after three months the number of Buddha"s disciples had increased to sixty, who, like himself, gave all their worldly possessions to a.s.sume the garments of beggars and ask for their bread from door to door.
Buddha then told his disciples that they must go in different directions and teach all that desired to learn. He himself went back to Rajagha where King Bimbasara, who desired to know the truth, was living. And he preached to King Bimbasara and converted him, and the King presented Buddha with a bamboo grove in which he might hold his a.s.semblies and preach to the many thousands that now came to hear his sermons.
The fame of Buddha"s teachings soon reached his native city and his father, the old King Suddhodana, yearned to see the son who might have been a great conqueror but who had chosen to be one of the most enlightened teachers that the world has ever seen. So he sent a retinue to greet Buddha and ask him to return to his native city. One thousand men went forth upon this errand, but none returned, for all were converted by Buddha and remained to listen to his teachings and then to spread the faith themselves. Then King Suddhodana sent another thousand, and these too remained with Buddha. At last, however, he sent one messenger, the same Channa who had accompanied the Prince when he left the city, and the faithful Channa bore the message to Buddha.
Buddha decided to visit his father and see his family once more, for he desired to bring the faith to the land of the Sakyas. With thousands of his followers accompanying him he went to the royal city and met his father without the walls. And the father"s heart was heavy to see how the son had changed, for Buddha was no longer young, strong and handsome, but wrinkled and emaciated, with gray hair and a bent figure from the hardships he had endured in many years of wandering and preaching.
Buddha would not enter the city of his countrymen but preached in a banyan grove without the walls. And when he preached he converted many of his former friends and relatives. His wife whom he had deserted and who had grieved for him ever since, gained happiness once more, for she too, became converted to the Buddhist faith, and entered the Buddhist sisterhood, becoming a nun. Even the King himself was finally converted by Buddha"s teaching, and we are told that he too entered the faith and became a disciple. The son that Buddha had only seen once when a day old became a disciple also, and, when he had mastered the teachings of Buddhism, was made a monk in the Buddhist order.
Buddha lived to be eighty years old and all the rest of his life was spent in traveling through the world and preaching the faith wherever he went. The land that he visited most frequently lay on both sides of the river Ganges and for thousands of years has been called the Buddhist Holy Land. Wise men of all ages have believed in the faith as he taught it, and even to-day and in modern European nations there are those that profess to be of the Buddhist faith.
The order of monks that was founded by Buddha is the oldest existing religious order in the world. For nearly two thousand five hundred years these monks have practised renunciation and high thinking and have worn the yellow robes of the holy man and the beggar.
Many tales and legends sprang up concerning Buddha even in his lifetime. In fact it is only through legends that we know he was ever a Prince at all. He had a marvelous faculty for controlling the anger of wild beasts and once tamed an elephant that had killed many people, simply by speaking to it in a quiet tone, at which the great animal, which had been raging through the streets of Rajagha, followed him like a dog. A tale of his great wisdom that is still told by his disciples, is of a woman who had lost her child through Death and who came before Buddha maddened with grief, begging him to bring the child back to life or at least to provide some comfort from the sorrow that tortured her.
And Buddha told her to get mustard seed from a house that Death had never visited and when she had done so to bring it to him and he would bring the child back to life.
The poor woman went from door to door asking if Death had visited there, and in every home the answer was "yes!" Nowhere could she find a house that was free from the blight of Death. Then the woman saw that the only happiness lay in renouncing the ties that bound her to other human beings and in seeking the peace of Nirvana, for Buddha had taken this way of teaching her that Death is the common lot of all; and she entered the Buddhist sisterhood and found there the happiness that she sought.