Search This Blog

Thursday, January 30, 2020

Roman legion

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Roman_legion

A Roman legion (Latin romanum legio from legio "military levy, conscription", from legere "to choose") was a large military unit of the Roman army.

History of the term

In the early Roman Kingdom "legion" may have meant the entire Roman army, but sources on this period are few and unreliable. The subsequent organization of legions varied greatly over time but legions were typically composed of around five thousand soldiers. During much of the republican era, a legion was divided into three lines of ten maniples. In the late republic and much of the imperial period (from about 100 BC), a legion was divided into ten cohorts, each of six (or five) centuries. Legions also included a small ala, or cavalry, unit. By the third century AD, the legion was a much smaller unit of about 1,000 to 1,500 men, and there were more of them. In the fourth century AD, East Roman border guard legions (limitanei) may have become even smaller. In terms of organisation and function, the republican era legion may have been influenced by the ancient Greek and Macedonian phalanx.

Function and constitution

For most of the Roman Imperial period, the legions formed the Roman army's elite heavy infantry, recruited exclusively from Roman citizens, while the remainder of the army consisted of auxiliaries, who provided additional infantry and the vast majority of the Roman army's cavalry. (Provincials who aspired to citizenship gained it when honourably discharged from the auxiliaries.) The Roman army, for most of the Imperial period, consisted mostly of auxiliaries rather than legions.

Longevity

Many of the legions founded before 40 BC were still active until at least the fifth century, notably Legio V Macedonica, which was founded by Augustus in 43 BC and was in Egypt in the seventh century during the Islamic conquest of Egypt

Overview of typical organization and strength

Imperial Roman legionaries in tight formation, a relief from Glanum, a Roman town in what is now southern France that was inhabited from 27 BC to 260 AD (when it was sacked by invading Alemanni)
 
Because legions were not permanent units until the Marian reforms (c. 107 BC), and were instead created, used, and disbanded again, several hundred legions were named and numbered throughout Roman history. To date, about 50 have been identified. The republican legions were composed of levied men that paid for their own equipment and thus the structure of the Roman army at this time reflected the society, and at any time there would be four consular legions (with command divided between the two ruling consuls) and in time of war extra legions could be levied. Toward the end of the 2nd century BC, Rome started to experience manpower shortages brought about by property and financial qualifications to join the army. This prompted consul Gaius Marius to remove property qualifications and decree that all citizens, regardless of their wealth or social class, were made eligible for service in the Roman army with equipment and rewards for fulfilling years of service provided by the state. The Roman army became a volunteer, professional and standing army which extended service beyond Roman citizens but also to non-citizens who could sign on as auxillia (auxiliaries) and were rewarded Roman citizenship upon completion of service and all the rights and privileges that entailed. In the time of Augustus, there were nearly 50 upon his succession but this was reduced to about 25–35 permanent standing legions and this remained the figure for most of the empire's history.

Evolution

The legion evolved from 3,000 men in the Roman Republic to over 5,200 men in the Roman Empire, consisting of centuries as the basic units. Until the middle of the first century, ten cohorts (about 500 men) made up a Roman legion. This was later changed to nine cohorts of standard size (with six centuries at 80 men each) with the first cohort being of double strength (five double-strength centuries with 160 men each). By the fourth century AD, the legion was a much smaller unit of about 1,000 to 1,500 men, and there were more of them. This had come about as the large formation legion and auxiliary unit, 10,000 men, was broken down into smaller units - originally temporary detachments - to cover more territory. In the fourth century AD, East Roman border guard legions (limitanei) may have become even smaller. In terms of organisation and function, the Republican era legion may have been influenced by the ancient Greek and Macedonian phalanx.

Size

The size of a typical legion varied throughout the history of ancient Rome, with complements of 4,200 legionaries and 300 equites (drawn from the wealthier classes – in early Rome all troops provided their own equipment) in the republican period of Rome (the infantry were split into 10 cohorts each of four maniples of 120 legionaries), to 5,200 men plus 120 auxiliaries in the imperial period (split into 10 cohorts, nine of 480 men each, plus the first cohort holding 800 men).

History


Roman kings (to c. 500 BC)

In the period before the raising of the legio and the early years of the Roman Kingdom and the Republic, forces are described as being organized into centuries of roughly one hundred men. These centuries were grouped together as required and answered to the leader who had hired or raised them. Such independent organization persisted until the 2nd century BC amongst light infantry and cavalry, but was discarded completely in later periods with the supporting role taken instead by allied troops. The roles of century leader (later formalized as a centurion), second in command and standard bearer are referenced in this early period. 

Rome's early period is undocumented and shrouded in myths, but those myths tell that during the rule of Servius Tullius, the census (from Latin: censeō – accounting of the people) was introduced. With this all Roman able-bodied, property-owning male citizens were divided into five classes for military service based on their wealth and then organized into centuries as sub-units of the greater Roman army or legio (multitude). Joining the army was both a duty and a distinguishing mark of Roman citizenship; during the entire pre-Marian period the wealthiest land owners performed the most years of military service. These individuals would have had the most to lose should the state have fallen.

Roman Republic (509–107 BC)

At some point, possibly in the beginning of the Roman Republic after the kings were overthrown, the legio was subdivided into two separate legions, each one ascribed to one of the two consuls. In the first years of the Republic, when warfare was mostly concentrated on raiding, it is uncertain if the full manpower of the legions was summoned at any one time. In 494 BC, when three foreign threats emerged, the dictator Manius Valerius Maximus raised ten legions which Livy says was a greater number than had been raised previously at any one time.

Also, some warfare was still conducted by Roman forces outside the legionary structure, the most famous example being the campaign in 479 BC by the clan army of gens Fabia against the Etruscan city of Veii (in which the clan was annihilated). Legions became more formally organized in the 4th century BC, as Roman warfare evolved to more frequent and planned operations, and the consular army was raised to two legions each.

In the Republic, legions had an ephemeral existence. Except for Legio I to IV, which were the consular armies (two per consul), other units were levied by campaign. Rome's Italian allies were required to provide approximately ten cohorts (auxilia were not organized into legions) to support each Roman Legion.

In the middle of the Republic, legions were composed of the following units:
  • Equites (cavalry): The cavalry was originally the most prestigious unit, where wealthy young Roman men displayed their skill and prowess, laying the foundation for an eventual political career. Cavalry equipment was purchased by each of the cavalrymen and consisted of a round shield, helmet, body armour, sword and one or more lances. The cavalry was outnumbered in the legion. In a total of circa 3,000 men, (plus the velites that normally enlarged the number to about 4,200), the legion only had around 300 horsemen, divided into 10 units (turmae) of 30 men. These men were commanded by decurions. In addition to heavy cavalry, there would be the light cavalry levied from poor citizens and wealthy young citizens not old enough to be in the hastati or the equites. In battle, they were used to disrupt and outflank enemy infantry formations and to fight off enemy cavalry. In the latter type of engagement, they would often (though not always) dismount some or all of the horsemen to fight a stationary battle on foot, an unusual tactic for the time, but one that offered significant advantages in stability and agility in a time before stirrups.
  • Velites (light infantry): The velites were mainly poorer citizens who could not afford to equip themselves properly. Their primary function was to act as skirmishers – javelin-throwers, who would engage the enemy early in order either to harass them or to cover the movement of troops behind them. After throwing their javelins, they would retreat through the gaps between the maniples, screened from the attack of the enemy by the heavy infantry lines. With the shortage of cavalry in the army of the early to mid Republican army, the velites were also used as scouts. They did not have a precise formal organization or formation.
  • Heavy infantry: This was the principal unit of the legion. The heavy infantry was composed of citizen legionaries that could afford the equipment composed of an iron helmet, shield, armour and pilum, a heavy javelin whose range was about 30 meters. After 387 BC, the preferred weapon for the hastati and principes was the gladius, a short sword. Their hobnailed sandals (caligae) were also an effective weapon against a fallen enemy. Prior to the Marian reforms (see below), the heavy infantry was subdivided, according to experience, into three separate lines of troops:
    • The hastati (sing. hastatus) consisted of raw or inexperienced soldiers, considered to be less reliable than legionaries of several years' service. The Hastati were placed at the front for several reasons. One reason is the city of Rome could ill-afford to lose experienced soldiers, so they put the greenest soldiers at the front. If they survived, the Hastati/tus would gain invaluable experience. Another reason is if the newest soldiers succumbed to battle nerves and broke and tried to run, then there were experienced soldiers behind them to stiffen their resolve.
    • The principes (sing. princeps) These were the more experienced soldiers, often better equipped than the Hastati, and having more experience on the battlefield, they would take up the second line in the battle in the event the Hastati failed or fled. They were the second wave in an early Republican Legion before the military reforms of Marius.
    • The triarii (sing. triarius) were the veteran soldiers, to be used in battle only in extreme situations; they rested one knee down when not engaged in combat. The triarii served primarily as reserves or barrier troops designed to backstop the hastati and principes, and were equipped with long hastae (spears) rather than the pilum and gladius (the hastati and principes stopped using spears in 387 BC). Thus armed, they fought in a phalanx formation. The sight of an advancing armored formation of triarii legionaries frequently discouraged exultant enemies in pursuit of retreating hastati and principes troops. Ad triarios redisseTo fall back upon the triarii was a Roman idiom – meaning to use one's last resort.
Each of these three lines was subdivided into (usually 10) chief tactical units called maniples. A maniple consisted of two centuries and was commanded by the senior of the two centurions. At this time, each century of hastati and principes consisted of 60 men; a century of triarii was 30 men. These 3,000 men (twenty maniples of 120 men, and ten maniples of 60 men), together with about 1,200 velites and 300 cavalry gave the mid Republican ("manipular") legion a nominal strength of about 4,500 men. 

Late Republic (107–30 BC)

Visual representation of the post Marian Reform Legion showing size and disposition for Infantry formations

The Marian reforms (of Gaius Marius) enlarged the centuries to 80 men, and grouped them into six-century "cohorts" (rather than two-century maniples). Each century had its own standard and was made up of ten units (contubernia) of eight men who shared a tent, a millstone, a mule and cooking pot

Following the reforms of the general Marius in the 2nd century BC, the legions took on the second, narrower meaning that is familiar in the popular imagination as close-order citizen heavy infantry.

At the end of the 2nd century BC, Gaius Marius reformed the previously ephemeral legions as a professional force drawing from the poorest classes, enabling Rome to field larger armies and providing employment for jobless citizens of the city of Rome. However, this put the loyalty of the soldiers in the hands of their general rather than the State of Rome itself. This development ultimately enabled Julius Caesar to cross the Rubicon with an army loyal to him personally and effectively end the Republic. 

The legions of the late Republic and early Empire are often called Marian legions. Following the Battle of Vercellae in 101 BC, Marius granted all Italian soldiers Roman citizenship. He justified this action to the Senate by saying that in the din of battle he could not distinguish Roman from ally. This effectively eliminated the notion of allied legions; henceforth all Italian legions would be regarded as Roman legions, and full Roman citizenship was open to all the regions of Italy. At the same time, the three different types of heavy infantry were replaced by a single, standard type based on the Principes: armed with two heavy javelins called pila (singular pilum), the short sword called gladius, chain mail (lorica hamata), helmet and rectangular shield (scutum).

The role of allied legions would eventually be taken up by contingents of allied auxiliary troops, called Auxilia. Auxilia contained specialist units, engineers and pioneers, artillerymen and craftsmen, service and support personnel and irregular units made up of non-citizens, mercenaries and local militia. These were usually formed into complete units such as light cavalry, light infantry or velites, and labourers. There was also a reconnaissance squad of 10 or more light mounted infantry called speculatores who could also serve as messengers or even as an early form of military intelligence service. 

As part of the Marian reforms, the legions' internal organization was standardized. Each legion was divided into cohorts. Prior to this, cohorts had been temporary administrative units or tactical task forces of several maniples, even more transitory than the legions themselves. Now the cohorts were ten permanent units, composed of 6 centuries and in the case of the first cohort 5 double strength centuries each led by a centurion assisted by an optio. The cohorts came to form the basic tactical unit of the legions. Ranking within the legion was based on length of service, with the senior Centurion commanding the first century of the first cohort; he was called the primus pilus (First Spear), and reported directly to the superior officers (legates and tribuni). All career soldiers could be promoted to the higher ranks in recognition of exceptional acts of bravery or valour. A newly promoted junior Centurion would be assigned to the sixth century of the tenth cohort and slowly progressed through the ranks from there. 

Every legion had a large baggage train, which included 640 mules (1 mule for every 8 legionaries) just for the soldiers' equipment. To keep these baggage trains from becoming too large and slow, Marius had each infantryman carry as much of his own equipment as he could, including his own armour, weapons and 15 days' rations, for about 25–30 kg (50–60 pounds) of load total. To make this easier, he issued each legionary a cross stick to carry their loads on their shoulders. The soldiers were nicknamed Marius' Mules because of the amount of gear they had to carry themselves. This arrangement allowed for the possibility for the supply train to become temporarily detached from the main body of the legion, thus greatly increasing the army's speed when needed.

A typical legion of this period had 5,120 legionaries as well as a large number of camp followers, servants and slaves. Legions could contain as many as 11,000 fighting men when including the auxiliaries. During the Later Roman Empire, the legion was reduced in size to 1,000 to allow for easier provisioning and to expand the regions under surveillance. Numbers would also vary depending on casualties suffered during a campaign; Julius Caesar's legions during his campaign in Gaul often only had around 3,500 men.

Tactics were not very different from the past, but their effectiveness was largely improved because of the professional training of the soldiers. 

A re-enactor as a Roman centurion, c. 70.
 
A re-enactor, showing a Roman miles, (2nd century).

After the Marian reforms and throughout the history of Rome's Late Republic, the legions played an important political role. By the 1st century BC, the threat of the legions under a demagogue was recognized. Governors were not allowed to leave their provinces with their legions. When Julius Caesar broke this rule, leaving his province of Gaul and crossing the Rubicon into Italy, he precipitated a constitutional crisis. This crisis and the civil wars which followed brought an end to the Republic and led to the foundation of the Empire under Augustus in 27 BC.

The Roman empire under Hadrian (ruled 117–38), showing the legions deployed in 125
 

Early Empire (27 BC–AD 284)

Map of Roman legions by 14 AD.

Generals, during the recent Republican civil wars, had formed their own legions and numbered them as they wished. During this time, there was a high incidence of Gemina (twin) legions, where two legions were consolidated into a single organization (and was later made official and put under a legatus and six duces). At the end of the civil war against Mark Antony, Augustus was left with around fifty legions, with several double counts (multiple Legio Xs for instance). For political and economic reasons, Augustus reduced the number of legions to 28 (which diminished to 25 after the Battle of Teutoburg Forest, in which 3 legions were completely destroyed by the Germanics). 

Beside streamlining the army, Augustus also regulated the soldiers' pay. At the same time, he greatly increased the number of auxiliaries to the point where they were equal in number to the legionaries. He also created the Praetorian Guard along with a permanent navy where served the liberti, or freed slaves. The legions also became permanent at this time, and not recruited for particular campaigns. They were also allocated to static bases with permanent castra legionaria (legionary fortresses). 

Augustus' military policies proved sound and cost effective, and were generally followed by his successors. These emperors would carefully add new legions, as circumstances required or permitted, until the strength of the standing army stood at around 30 legions (hence the wry remark of the philosopher Favorinus that It is ill arguing with the master of 30 legions). With each legion having 5,120 legionaries usually supported by an equal number of auxiliary troops (according to Tacitus), the total force available to a legion commander during the Pax Romana probably ranged from 11,000 downwards, with the more prestigious legions and those stationed on hostile borders or in restive provinces tending to have more auxiliaries. By the time of the emperor Severus, 193-211, the auxiliaries may have composed 55 to 60% of the army, 250,000 of 447,000. Some legions may have even been reinforced at times with units making the associated force near 15,000–16,000 or about the size of a modern division.

Throughout the imperial era, the legions played an important political role. Their actions could secure the empire for a usurper or take it away. For example, the defeat of Vitellius in the Year of the Four Emperors was decided when the Danubian legions chose to support Vespasian.

In the empire, the legion was standardized, with symbols and an individual history where men were proud to serve. The legion was commanded by a legatus or legate. Aged around thirty, he would usually be a senator on a three-year appointment. Immediately subordinate to the legate would be six elected military tribunes – five would be staff officers and the remaining one would be a noble heading for the Senate (originally this tribune commanded the legion). There would also be a group of officers for the medical staff, the engineers, record-keepers, the praefectus castrorum (commander of the camp) and other specialists such as priests and musicians. 

Later Empire (from 284 AD)

A re-enactor, portraying a legionary at the end of the 3rd century
 
Map of Roman legions by 212 AD.
 
In the Later Roman Empire, the number of legions was increased and the Roman Army expanded. There is no evidence to suggest that legions changed in form before the Tetrarchy, although there is evidence that they were smaller than the paper strengths usually quoted. The final form of the legion originated with the elite legiones palatinae created by Diocletian and the Tetrarchs. These were infantry units of around 1,000 men rather than the 5,000, including cavalry, of the old Legions. The earliest legiones palatinae were the Lanciarii, Joviani, Herculiani and Divitenses.

The 4th century saw a very large number of new, small legions created, a process which began under Constantine II. In addition to the elite palatini, other legions called comitatenses and pseudocomitatenses, along with the auxilia palatina, provided the infantry of late Roman armies. The Notitia Dignitatum lists 25 legiones palatinae, 70 legiones comitatenses, 47 legiones pseudocomitatenses and 111 auxilia palatina in the field armies, and a further 47 legiones in the frontier armies. Legion names such as Honoriani and Gratianenses found in the Notitia suggest that the process of creating new legions continued through the 4th century rather than being a single event. The names also suggest that many new legions were formed from vexillationes or from old legions. In addition, there were 24 vexillationes palatini, 73 vexillationes comitatenses; 305 other units in the Eastern limitanei and 181 in the Western limitanei.

According to the late Roman writer Vegetius' De Re Militari, each century had a ballista and each cohort had an onager, giving the legion a formidable siege train of 59 Ballistae and 10 Onagers, each manned by 10 libritors (artillerymen) and mounted on wagons drawn by oxen or mules. In addition to attacking cities and fortifications, these would be used to help defend Roman forts and fortified camps (castra) as well. They would even be employed on occasion, especially in the later Empire, as field artillery during battles or in support of river crossings.

Despite a number of reforms, the Legion system survived the fall of the Western Roman Empire, and was continued in the Eastern Roman Empire until around 7th century, when reforms begun by Emperor Heraclius to counter the increasing need for soldiers around the Empire resulted in the Theme system. Despite this, the Eastern Roman/Byzantine armies continued to be influenced by the earlier Roman legions, and were maintained with similar level of discipline, strategic prowess, and organization. 

Legionary ranks

Aside from the rank and file legionary (who received the base wage of 10 assēs a day or 225 denarii a year), the following list describes the system of officers which developed within the legions from the Marian reforms (104 BC) until the military reforms of Diocletian (c. 290).

Legionary ranks

Aside from the rank and file legionary (who received the base wage of 10 assēs a day or 225 denarii a year), the following list describes the system of officers which developed within the legions from the Marian reforms (104 BC) until the military reforms of Diocletian (c. 290).

Senior officers

  • Legatus Augusti pro praetore, Imperial Legate: The commander of two or more legions. The Imperial Legate also served as the governor of the province in which the legions he commanded were stationed. Of Senatorial rank, the Imperial Legate was appointed by the Emperor and usually held command for 3 or 4 years. In the present time, an Imperial Legate would be called a General.
  • Legatus legionis, Legion Legate: The overall legion commander. The post was usually filled by a senator, appointed by the emperor, who held command for 3 or 4 years, although he could serve for a much longer period. In a Roman province with only one legion, the legatus was also the provincial governor. In such circumstances, the Legatus was dual-hatted as both Legion Legate and Imperial Legate. The Legion Legate also served as commander of the auxiliary units attached to the legion though they were not formally a part of the legion's command structure.
  • Tribunus laticlavius, Broad Band Tribune: Named for the broad striped tunic worn by men of senatorial rank, this tribune was appointed by the emperor or the Senate. Though generally young, he was more experienced than the tribuni angusticlavii, he served as second in command of the legion, behind the legate. Because of his age and inexperience he was not the actual second in command in battle, but if the legate died he would take command of the legion.
  • Praefectus castrorum, Camp Prefect: The Camp Prefect was third in command of the legion. Generally he was a long serving veteran from a lower social status than the tribunii whom he outranked, and who previously had served as primus pilus and finished his 25 years with the legions. He was used as a senior officer in charge of training a legion, though he could also command a cohort of auxiliaires.
  • Tribuni angusticlavii, Narrow Band Tribunes: Each legion had five lower ranking tribunes, who were normally from the equestrian class and had at least some years of prior military experience. They often served the role of administrative officers. This tribunate was often a first, but optional, step in a young man's political career.

Centurions

The rank of centurion was an officer grade that included many ranks, meaning centurions had very good prospects for promotion. The most senior centurion in a legion was known as the primus pilus (first file or spear), who directly commanded the first century of the first cohort and commanded the whole first cohort when in battle. Within the second to tenth cohorts, the commander of each cohort's first century was known as a pilus prior and was in command of his entire cohort when in battle. The seniority of the pilus prior centurions was followed by the five other century commanders of the first cohort, who were known as primi ordines

A historical reenactor in Roman centurion costume
 
The six centuries of a normal cohort, were, in order of precedence:
  • The forward hastati (forward spears)
  • The rear hastati (rear spears)
  • The forward principes (forward principal line)
  • The rear principes (rear principal line)
  • The forward triarii (forward third line)
  • The rear triarii (rear third line)
The centuries took their titles from the old use of the legion drawn up in three lines of battle using three classes of soldier. (Each century would then hold a cross-section of this theoretical line, although these century titles were now essentially nominal.) Each of the three lines is then sub-divided within the century into a more forward and a more rear century.
  • Primus pilus, literally First File: The Primus Pilus was the commanding centurion of the first century, first cohort and the senior-most centurion of the entire legion. (Unlike other cohorts, the first cohort had only one javelin century, instead of a "front spear" and a "back spear" century.) The primus pilus had a chance of later becoming a Praefectus Castrorum. When the primus pilus retired, he would most likely gain entry into the equestrian class. He was paid 60 times the base wage. Primus Pilus were also paid more than an average centurion and like a narrowband tribune.
  • Pilus prior: The "front file" centurions were the commanders of the 10 1st centuries within the legion, making them senior centurions of their respective cohorts. While the legion was in battle formation, the Pilus Prior was given command of their entire cohort. The Primus Pilus was also a Pilus Prior, and the most senior of all the centurions within the legion. These positions were usually held by experienced veteran soldiers who had been moved up within the ranks. This rank is subordinate to the Primus Pilus.
  • Primi ordines: The "ranks of the first [cohort]" were the five centurions of the first cohort, and included the primus pilus. They, excluding the primus pilus, were paid 30 times the base wage. This rank is senior to all other centurions, save the primus pilus and pilus prior.
  • Other centurions: Each legion had 59 or 60 centurions, one to command each century of the 10 cohorts. They were the backbone of the professional army and were the career soldiers who ran the day-to-day life of the soldiers and issued commands in the field. They were generally moved up from the ranks, but in some cases could be direct appointments from the emperor or other higher-ranking officials. The cohorts were ranked from the first to the tenth and the century within each cohort ranked from 1 to 6, with only five centuries in the first cohort (for a total of 59 centurions and the primus pilus). The century that each centurion commanded was a direct reflection of his rank: command of the 1st century of the first cohort was the highest, and the 6th century of the 10th cohort was the lowest. Paid ten times the basic wage.

Lower ranks

  • Optio: One for each centurion (59–60), they were appointed by the centurion from within the ranks to act as his second in command and were paid twice the basic wage. Equivalent to a modern First Sergeant.[11]
  • Tesserarius: (Guard commander) One for each century. They acted as seconds to the Optios and were paid one and a half times the basic wage. Keeper of the watchword, administrative assistant to HQ Staff, third in command of a century. These men fought as normal soldiers when the century they were attached to was not in the vanguard. Equivalent to a modern Staff Sergeant.
  • Decurion: Commanded a cavalry unit (turma) of 10 to 30 eques legionis.
  • Decanus: Commanded a contubernium or ten men tent party, eight soldiers and two non-combatants, equivalent to a Sergeant or Corporal. A group of four soldiers would be referred to as a Quaternion.

Special duty posts

  • Aquilifer: A single position within the legion. The aquilifer was the legion's standard– or Aquila (eagle)– bearer and was an enormously important and prestigious position. Losing the aquila was considered the greatest dishonor a legion could endure. This post therefore had to be filled with steady veteran soldiers, with an excellent understanding of the tactics of the legion. He was paid twice the basic wage.
  • Signifer: Each century had a signifer (thus, there were 59 in a legion) and within each cohort the 1st century's signifer would be the senior. He was standard-bearer for the centurial signum, a spear shaft decorated with medallions and topped with an open hand to signify loyalty, which was a rallying point for the soldiers. In addition to carrying the signum, the signifer also assumed responsibility for the financial administration of the unit and functioned as the legionaries' banker. He was paid twice the basic wage.
  • Cornicen (Horn blower): Worked hand in hand with the signifer drawing the attention of the men to the centurial signum and issuing the audible commands of the officers. He was paid twice the basic wage.
  • Imaginifer: A special position from the time of Augustus onwards. Carried the standard bearing the image of the Emperor as a constant reminder of the troops' loyalty to him. He was paid twice the basic wage.
  • Immunes: Immunes were legionary soldiers who possessed specialized skills, qualifying them for better pay and excusing them from labour and guard work. Engineers, artillerymen, musicians, clerks, quartermasters, drill and weapons instructors, carpenters, hunters, medical staff and military police were all immune soldiers. These men were still fully trained legionaries, however, and were called upon to serve in the battle lines when needed.
  • Evocatus: A veteran of the Roman army who had earned his military diploma for military service, but had chosen to re-enlist. They received double pay and were excluded from regular duties, such as manual labour.
  • Duplicarius: A special pay grade that could also be awarded regardless of rank, received double the basic pay.

Pay

From the time of Gaius Marius onwards, legionaries received 225 denarii a year (equal to 900 Sestertii); this basic rate remained unchanged until Domitian, who increased it to 300 denarii. In spite of the steady inflation during the 2nd century, there was no further rise until the time of Septimius Severus, who increased it to 500 denarii a year. However, the soldiers did not receive all the money in cash, as the state deducted a clothing and food tax from their pay. To this wage, a legionary on active campaign would hope to add the booty of war, from the bodies of their enemies and as plunder from enemy settlements. Slaves could also be claimed from the prisoners of war and divided amongst the legion for later sale, which would bring in a sizeable supplement to their regular pay.

All legionary soldiers would also receive a praemia (veterans' benefits) on completion of their term of service of 25 years or more: a sizeable sum of money (3,000 denarii from the time of Augustus) and/or a plot of good farmland (good land was in much demand); farmland given to veterans often helped in establishing control of the frontier regions and over rebellious provinces. Later, under Caracalla, the praemia increased to 5,000 denarii

Symbols

From 104 BC onwards, each legion used an aquila (eagle) as its standard symbol. The symbol was carried by an officer known as aquilifer, and its loss was considered to be a very serious embarrassment, and often led to the disbanding of the legion itself. Normally, this was because any legion incapable of regaining its eagle in battle was so severely mauled that it was no longer effective in combat.

Reenacters portraying Roman legionaries of Legio XV Apollinaris.
 
In Gallic War (Bk IV, Para. 25), Julius Caesar describes an incident at the start of his first invasion of Britain in 55 BC that illustrated how fear for the safety of the eagle could drive Roman soldiers. When Caesar's troops hesitated to leave their ships for fear of the Britons, the aquilifer of the tenth legion threw himself overboard and, carrying the eagle, advanced alone against the enemy. His comrades, fearing disgrace, 'with one accord, leapt down from the ship' and were followed by troops from the other ships. 

With the birth of the Roman Empire, the legions created a bond with their leader, the emperor himself. Each legion had another officer, called imaginifer, whose role was to carry a pike with the imago (image, sculpture) of the emperor as pontifex maximus

Each legion, furthermore, had a vexillifer who carried a vexillum or signum, with the legion name and emblem depicted on it, unique to the legion. It was common for a legion to detach some sub-units from the main camp to strengthen other corps. In these cases, the detached subunits carried only the vexillum, and not the aquila, and were called, therefore, vexillationes. A miniature vexillum, mounted on a silver base, was sometimes awarded to officers as a recognition of their service upon retirement or reassignment.

Civilians could also be rewarded for their assistance to the Roman legions. In return for outstanding service, a citizen was given an arrow without a head. This was considered a great honour and would bring the recipient much prestige. 

Discipline

The military discipline of the legions was quite harsh. Regulations were strictly enforced, and a broad array of punishments could be inflicted upon a legionary who broke them. Many legionaries became devotees in the cult of the minor goddess Disciplina, whose virtues of frugality, severity and loyalty were central to their code of conduct and way of life. 

Minor punishments

  • Castigatio – being hit by the centurion with his staff or animadversio fustium (Tac. Annals I, 23)
  • Reduction of rations or to be forced to eat barley instead of the usual grain ration
  • Pecuniaria mulcta – Reduction in pay, fines or deductions from the pay allowance
  • Flogging in front of the century, cohort or legion
  • Whipping with the flagrum (flagellum, flagella), or "short whip" – a much more brutal punishment than simple flogging. The "short whip" was used by slave volunteers, volones, who constituted the majority of the army in the later years of the Roman Empire.
  • Gradus deiectio – Reduction in rank
  • Missio ignominiosa – Dishonourable discharge
  • – Loss of time in service advantages
  • Militiae mutatio – Relegation to inferior service or duties.
  • Munerum indictio – Additional duties

Major punishments

  • Fustuarium – a sentence for desertion or dereliction of duty. The legionary would be stoned or beaten to death by cudgels, in front of the assembled troops, by his fellow soldiers or those whose lives had been put in danger. Soldiers under sentence of fustuarium who escaped were not pursued but lived under sentence of banishment from Rome.
  • Decimation – According to 17th century belief (possibly folk etymology), the Romans practiced this punishment in which a sentence was carried out against an entire unit that had mutinied, deserted, or shown dereliction of duty. One out of every ten men, chosen by lots, would be beaten to death, usually by the other nine with their bare hands, who would be forced to live outside the camp and in some instances obliged to renew the military oath, the sacramentum.

Factors in the legion's success

Montesquieu wrote that "the main reason for the Romans becoming masters of the world was that, having fought successively against all peoples, they always gave up their own practices as soon as they found better ones."

Examples of ideas that were copied and adapted include weapons like the gladius (Iberians) and warship design (cf. Carthaginians' quinquereme), as well as military units, such as heavy mounted cavalry and mounted archers (Parthians and Numidians).
  • Roman organization was more flexible than those of many opponents. Over time, the legions effectively handled challenges ranging from cavalry, to guerrillas, and to siege warfare.
  • Roman discipline (cf. decimation (Roman army)), organization and systematization sustained combat effectiveness over a longer period. These elements appear throughout the legion in training, logistics, field fortification etc.
  • The Romans were more persistent and more willing to absorb and replace losses over time than their opponents. Wars with Carthage and the Parthians and most notably, the campaigns against Pyrrhus of Epirus, illustrate this.
  • Roman leadership was mixed, but over time it was often effective in securing Roman military success.
  • The influence of Roman military and civic culture, as embodied particularly in the heavy infantry legion, gave the Roman military consistent motivation and cohesion.
  • Strict, and more importantly, uniform discipline made commanding, maintaining, and replacing Roman legionaries a much more consistent exercise.
  • Roman military equipment (cf. Roman military personal equipment), particularly armor, was more withstanding and far more ubiquitous, especially in the late Republican and Early Imperial era, than that of most of their opponents. Soldiers equipped with shields, helmets and highly effective body armor had a major advantage over warriors protected, in many cases, with nothing other than their shields, particularly in a prolonged engagement.
  • Roman engineering skills were second to none in ancient Europe, and their mastery of both offensive and defensive siege warfare, specifically the construction and investiture of fortifications (cf. sudis, castra), was another major advantage for the Roman legions.
  • Roman military training focused on the more effective thrusting of the sword rather than the slash.

Shaolin Monastery

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Shaolin_Monastery
 
Shaolin Monastery
少林寺
Shaolin Monastery 2006.JPG
Shaolin Monastery
Religion
AffiliationBuddhism
Year consecrated5th century CE
StatusActive
Location
LocationDengfeng, Zhengzhou, Henan
Country China
Shaolin Monastery is located in China
Shaolin Monastery
Shown within China
Geographic coordinates34°30′27″N 112°56′07″ECoordinates: 34°30′27″N 112°56′07″E
Website
www.shaolin.org.cn
Shaolin Monastery
Shaolin si (Chinese characters).svg
"Shaolin Temple" in Chinese characters
Chinese少林寺
Literal meaning"Temple of Shao[shi Mountain] Woods"

The Shaolin Monastery (Chinese: 少林寺; pinyin: Shàolín sì), also known as the Shaolin Temple, is a Chan ("Zen") Buddhist temple in Dengfeng County, Henan Province, China. Believed to have been founded in the fifth century, the Shaolin Temple is the main temple of the Shaolin school of Buddhism to this day. 

Located 90 kilometres (56 miles) west of the city of Zhengzhou, the Shaolin Monastery and its Pagoda Forest were inscribed as a UNESCO World Heritage Site in 2010 as part of the "Historic Monuments of Dengfeng".

History


Establishment

The name refers to the woods of Shaoshi (少室; Shǎo Shì) mountain, one of the seven peaks of the Song mountains. The first Shaolin Monastery abbot was Batuo (also called Fotuo or Buddhabhadra), a dhyāna master who came to ancient China from ancient India or from Central Asia in 464 AD to spread Buddhist teachings.

According to the Continued Biographies of Eminent Monks (645 AD) by Daoxuan, Shaolin Monastery was built on the north side of Shaoshi, the central peak of Mount Song, one of the Sacred Mountains of China, by Emperor Xiaowen of the Northern Wei dynasty in 477 AD, to accommodate the Indian master beside the capital Luoyang city. Yang Xuanzhi, in the Record of the Buddhist Monasteries of Luoyang (547 AD), and Li Xian, in the Ming Yitongzhi (1461), concur with Daoxuan's location and attribution. The Jiaqing Chongxiu Yitongzhi (1843) specifies that this monastery, located in the province of Henan, was built in the 20th year of the Taihe era of the Northern Wei dynasty, that is, the monastery was built in 495 AD.

As the center of Chan Buddhism, the Shaolin Temple attracted many emperors’ attention in China’s history. During the Tang dynasty 618–907 AD Empress Wu Zetian (AD 625–705) paid several visits to the Shaolin Temple discussing Chan philosophy with high monk Tan Zong. According to legend, Emperor Taizong granted the Shaolin Temple extra land and a special "imperial dispensation" to consume meat and alcohol during the Tang dynasty. If true, this would have made Shaolin the only temple in China that did not prohibit alcohol. Regardless of historical veracity, these rituals are not practiced today. This legend is not corroborated in any period documents, such as the Shaolin Stele erected in 728. The stele does not list any such imperial dispensation as reward for the monks' assistance during the campaign against Wang Shichong, only land and a water mill are granted.[5] The founder of the Yuan dynasty, Kublai Khan (AD 1215–1294) ordered all Buddhist temples in China to be led by the Shaolin Temple; eight princes during the Ming dynasty turned themselves into Shaolin monks. 

Picture of Bodhidharma at Himeji Castle.
 
Traditionally Bodhidharma is credited as founder of the martial arts at the Shaolin Temple. However, martial arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing.

The authenticity of the Yi Jin Jing has been discredited by some historians including Tang Hao, Xu Zhen and Ryuchi Matsuda. This argument is summarized by modern historian Lin Boyuan in his Zhongguo wushu shi:
As for the "Yi Jin Jing" (Muscle Change Classic), a spurious text attributed to Bodhidharma and included in the legend of his transmitting martial arts at the temple, it was written in the Ming dynasty, in 1624, by the Daoist priest Zining of Mt. Tiantai, and falsely attributed to Bodhidharma. Forged prefaces, attributed to the Tang general Li Jing and the Southern Song general Niu Gao were written. They say that, after Bodhidharma faced the wall for nine years at Shaolin temple, he left behind an iron chest; when the monks opened this chest they found the two books "Xi Sui Jing" (Marrow Washing Classic) and "Yi Jin Jing" within. The first book was taken by his disciple Huike, and disappeared; as for the second, "the monks selfishly coveted it, practicing the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due to having obtained this manuscript". Based on this, Bodhidharma was claimed to be the ancestor of Shaolin martial arts. This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source.
The oldest available copy was published in 1827. The composition of the text itself has been dated to 1624. Even then, the association of Bodhidharma with martial arts only became widespread as a result of the 1904–1907 serialization of the novel The Travels of Lao Ts'an in Illustrated Fiction Magazine:
One of the most recently invented and familiar of the Shaolin historical narratives is a story that claims that the Indian monk Bodhidharma, the supposed founder of Chinese Chan (Zen) Buddhism, introduced boxing into the monastery as a form of exercise around a.d. 525. This story first appeared in a popular novel, The Travels of Lao T’san, published as a series in a literary magazine in 1907. This story was quickly picked up by others and spread rapidly through publication in a popular contemporary boxing manual, Secrets of Shaolin Boxing Methods, and the first Chinese physical culture history published in 1919. As a result, it has enjoyed vast oral circulation and is one of the most “sacred” of the narratives shared within Chinese and Chinese-derived martial arts. That this story is clearly a twentieth-century invention is confirmed by writings going back at least 250 years earlier, which mention both Bodhidharma and martial arts but make no connection between the two.
Other scholars see an earlier connection between Da Mo and the Shaolin Monastery. Scholars generally accept the historicity of Da Mo (Bodhidharma) who arrived in China from his country India around 480. Da Mo (Bodhidharma) and his disciples are said to have lived a spot about a mile from the Shaolin Temple that is now a small nunnery. In the 6th century, around 547, The Record of the Buddhist Monasteries says Da Mo visited the area near Mount Song. In 645 The Continuation of the Biographies of Eminent Monks describes him as being active in the Mount Song region. Around 710 Da Mo is identified specifically with the Shaolin Temple (Precious Record of Dharma's Transmission or Chuanfa Baoji) and writes of his sitting facing a wall in meditation for many years. It also speaks of Huikes many trials in his efforts to receive instruction from Da Mo. In the 11th century a (1004) work embellishes Da Mo legends with great detail. A stele inscription at the Shaolin Monastery dated 728 reveals Da Mo residing on Mount Song. Another stele in 798 speaks of Huike seeking instruction from Da Mo. Another engraving dated 1209 depicts the barefoot saint holding a shoe according to the ancient legend of Da Mo. A plethora of 13th- and 14th-century steles feature Da Mo in Various roles. One 13th-century image shows him riding a fragile stalk across the Yangtze River. In 1125 a special temple was constructed in his honor at the Shaolin Monastery.

Destructions and renovations

The monastery has been destroyed and rebuilt many times. During the Red Turban Rebellion in the 14th century, bandits ransacked the monastery for its real or supposed valuables, destroying much of the temple and driving the monks away. The monastery was likely abandoned from 1351 or 1356 (the most likely dates for the attack) to at least 1359, when government troops retook Henan. The events of this period would later figure heavily in 16th-century legends of the temple's patron saint Vajrapani, with the story being changed to claim a victory for the monks, rather than a defeat.

In 1641, rebel forces led by Li Zicheng sacked the monastery due to the monks' support of the Ming dynasty and the possible threat they posed to the rebels. This effectively destroyed the temple's fighting force. The temple fell into ruin and was home to only a few monks until the early 18th century, when the government of the Qing dynasty patronized and restored the temple.

Perhaps the best-known story of the Temple's destruction is that it was destroyed by the Qing government for supposed anti-Qing activities. Variously said to have taken place in 1647 under the Shunzhi Emperor, in 1674, 1677, or 1714 under the Kangxi Emperor, or in 1728 or 1732 under the Yongzheng Emperor, this destruction is also supposed to have helped spread Shaolin martial arts through China by means of the five fugitive monks. Some accounts claim that a supposed southern Shaolin Temple was destroyed instead of, or in addition to, the temple in Henan: Ju Ke, in the Qing bai lei chao (1917), locates this temple in Fujian province. These stories commonly appear in legendary or popular accounts of martial history, and in wuxia fiction.

While these latter accounts are popular among martial artists, and often serve as origin stories for various martial arts styles, they are viewed by scholars as fictional. The accounts are known through often inconsistent 19th-century secret society histories and popular literature, and also appear to draw on both Fujianese folklore and popular narratives such as the classical novel Water Margin. Modern scholarly attention to the tales is mainly concerned with their role as folklore.

Recent history

There is evidence of Shaolin martial arts being exported to Japan since the 18th century. Martial arts such as Okinawan Shōrin-ryū (小林流) style of Karate, for example, has a name meaning "Shaolin School" and the Japanese Shorinji Kempo (少林寺拳法) is translated as "Shaolin Temple Fist Method". Other similarities can be seen in centuries-old Chinese and Japanese martial arts manuals.

In 1928, the warlord Shi Yousan set fire to the monastery, burning it for over 40 days, destroying a significant percent of the buildings, including many manuscripts of the temple library.

The Cultural Revolution launched in 1966 targeted religious orders including the monastery. The five monks who were present at the monastery when the Red Guards attacked were shackled and made to wear placards declaring the crimes charged against them. The monks were jailed after publicly being flogged and paraded through the street as people threw rubbish at them. The government purged Buddhist materials from within the monastery walls, leaving it barren for years.

The film crew for the Jet Li movie Martial Arts of Shaolin was shocked to find that there were no remaining monks when they filmed at the monastery complex in 1986.

Martial arts groups from all over the world have made donations for the upkeep of the temple and grounds, and are subsequently honored with carved stones near the entrance of the temple. In the past, many have tried to capitalise on Shaolin Monastery fame by building their own schools on Mount Song. However, the Chinese government eventually outlawed this; the schools were moved to the nearby towns.

A dharma gathering was held from 19 August to 20 August 1999, in Shaolin Monastery for Shi Yongxin's assumption of office as abbot. Over the next two decades the Monastery grew into a global business empire. In March 2006, Russian President Vladimir Putin became the first foreign leader to visit the monastery. In 2007, the Chinese government partially lifted the 300-year ban of the Jieba, the ancient ceremony of the nine marks which are burned onto the head with sticks of incense. The ban was lifted only for those who were mentally and physically prepared to participate in the tradition.

Two modern bathrooms were recently added to the temple for use by monks and tourists. The new bathrooms reportedly cost three million yuan to build. Films have also been released like Shaolin Temple and more recently, Shaolin starring Andy Lau.

In 1994 the temple registered its name as a trademark. In the late 2000s, Shi Yongxin began authorizing Shaolin branches outside of mainland China in what has been called a franchise scheme. The branches are run by current and former monks and allow dispersion of Shaolin culture and study of Shaolin kung fu around the world. As of January, 2011, Yongxin and the temple operated over 40 companies in cities across the world, including London and Berlin, which have purchased land and property.

In 2018, for the first time in its 1500-year history, the Shaolin Monastery raised the national flag as a part of a "patriotism drive" under the new National Religious Affairs Administration, a part of the United Front Work Department which "oversees propaganda efforts as well as relations with the global Chinese diaspora". Senior theology lecturer Sze Chi Chan of Hong Kong Baptist University analyzes this move as General Secretary Xi Jinping making an example of the Shaolin Monastery to send a message to other temples and the Chinese Catholic Church.

Governance

The Shaolin Monastery was historically led by an abbot, but the communist era restrictions on religious expression and independence have since changed this ancient system. The monastery is currently led by a committee composed primarily of government officials. The treasurer is appointed by the government, and as such the abbot has little control over finances. Profits are split with Dengfeng; the municipality takes two thirds of the profits and the monastery retains one third.

Shaolin temple buildings

The temple's inside area is 160 by 360 meters (520 ft × 1,180 ft), that is, 57,600 square meters (620,000 sq ft). It has seven main halls on the axis and seven other halls around, with several yards around the halls. The temple structure includes:
  • Mountain Gate (山门; shan men) (built 1735; The entrance tablet written with golden characters "Shaolin Temple" (少林寺; shao lin si) in black background by the Kangxi Emperor of the Qing dynasty in 1704).
  • Forest of Steles (碑林; bei lin)
  • Ciyun Hall (慈雲堂; ci yun tang) (built 1686; changed 1735; reconstructed 1984). It includes Corridor of Steles (碑廊; bei lang), which has 124 stone tablets of various dynasties since the Northern Qi dynasty (550–570).
  • West Arrival Hall (西来堂; xi lai tang) a.k.a. Kung fu Hall (锤谱堂; chui pu tang) (built 1984).
  • Heavenly Kings (Devaraja) Palace Hall (天王殿; tian wang dian) (built in Yuan dynasty; repaired in Ming, Qing dynasties).
  • Bell Tower (钟楼; zhong lou) (built 1345; reconstructed 1994; the bell was built in 1204).
  • Drum Tower (鼓楼; gu lou) (built 1300; reconstructed 1996).
  • Kimnara Palace Hall (紧那罗殿; jin na luo dian) (reconstructed 1982).
  • Six Patriarchs Hall (六祖堂; liu zu tang)
  • Mahavira Palace Hall (大雄宝殿; da xiong bao dian) a.k.a. Main Hall or Great Hall (built maybe 1169; reconstructed 1985).
  • Dining Hall: (built in Tang dynasty; reconstructed 1995).
  • Sutra Room
  • Dhyana Halls: (reconstructed 1981).
  • Guest Reception Hall
  • Dharma (Sermon) Hall (法堂; fa tang) a.k.a. Scripture Room (藏经阁; zang jing ge): (reconstructed 1993).
  • East & West Guests Rooms
  • Abbot's Room (方丈室; fang zhang shi) (built in early Ming dynasty).
  • Standing in Snow Pavilion (立雪亭; li xue ting) a.k.a. Bodhidharma Bower (达摩庭; da mo ting): (reconstructed 1983).
  • Manjusri Palace Hall (wen shu dian) (reconstructed 1983).
  • Samantabhadra Palace Hall
  • White Robe (Avalokitesvara) Palace Hall (白衣殿; bai yi (Guan yin) dian) a.k.a. Kung fu Hall (quan pu dian) (built in Qing dynasty).
  • Ksitigarbha Palace Hall (地臧殿; di zang dian): (built in early Qing dynasty; reconstructed 1979).
  • 1000 Buddha Palace Hall (千佛殿; qian fo dian) a.k.a. Vairocana Pavilion (毗庐阁; pi lu ge): (built 1588; repaired 1639,1776).
  • Ordination Platform (built 2006).
  • Monks' Rooms
  • Shaolin Pharmacy Bureau (built 1217; reconstructed 2004).
  • Bodhidharma Pavilion (chu zu an) (built first in Song dynasty)
  • Bodhidharma Cave
  • Forest of Pagodas Yard (塔林院; ta lin yuan): (built before 791). It has 240 tomb pagodas of various sizes from the Tang, Song, Jin, Yuan, Ming, and Qing dynasties (618–1911).
  • Shaolin Temple Wushu Guan (Martial arts hall)

Southern and Northern Shaolin Monasteries

A number of traditions make reference to a Southern Shaolin Monastery located in Fujian province. There has also been a Northern Shaolin monastery in northern China. Associated with stories of the supposed burning of Shaolin by the Qing government and with the tales of the Five Elders, this temple, sometimes known by the name Changlin, is often claimed to have been either the target of Qing forces or a place of refuge for monks displaced by attacks on the Shaolin Monastery in Henan. Besides the debate over the historicity of the Qing-era destruction, it is currently unknown whether there was a true southern temple, with several locations in Fujian given as the location for the monastery. Fujian does have a historic monastery called Changlin, and a monastery referred to as a "Shaolin cloister" has existed in Fuqing, Fujian, since the Song dynasty, but whether these have an actual connection to the Henan monastery or a martial tradition is still unknown. The Southern Temple has been a popular subject of wuxia fiction, first appearing in the 1893 novel Shengchao Ding Sheng Wannian Qing, where it is attacked by the Qianlong Emperor with the help of the White Eyebrow Taoist.

Sōhei

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/S%C5%8Dhei
 
 
Sōhei (僧兵, "monk soldiers", "warrior monks") were Buddhist warrior monks of both medieval and feudal Japan. At certain points in history, they held considerable power, obliging the imperial and military governments to collaborate.

The prominence of the sōhei rose in parallel with the ascendancy of the Tendai school's influence between the 10th and 17th centuries. The warriors protected land and intimidated rival schools of Buddhism, becoming a significant factor in the spread of Buddhism and the development of different schools during the Kamakura period.

The sōhei shared many similarities with the European lay brothers, members of a monastic order who might not have been ordained. Much like the Teutonic Order, the warrior monks of Germany, and the crusading orders, sōhei did not operate as individuals, or even as members of small, individual temples, but rather as warriors in a large extended brotherhood or monastic order. The home temple of a sōhei monastic order might have had several, if not dozens or a hundred, smaller monasteries, training halls, and subordinate temples connected to it. A famous sōhei monastery is the Enryaku-ji on Mount Hiei, just outside Kyoto

History

Founding and feuds

Warrior monks first appeared during the Heian period, when bitter political feuds began between different temples, different subsects of Buddhism, over imperial appointments to the top temple positions (abbot, or zasu). Much of the fighting over the next four centuries was over these sorts of political feuds, and centered around the temples of Kyoto, Nara, and Ōmi, namely the Tōdai-ji, Kōfuku-ji, Enryaku-ji, and Mii-dera, the four largest temples in the country.

The first armed conflict broke out in 949, when 56 monks from Tōdai-ji staged a protest at the residence of a Kyoto official, over an appointment that displeased them. Protests of this sort continued through the 10th century, often breaking out into brawls in which some participants would be killed. In 970, following a dispute between Enryaku-ji and the Yasaka Shrine of Kyoto, the former established the first standing army of warrior monks. It is not entirely clear whether or not this standing army consisted of monks from Enryaku-ji, or were more like mercenaries, since Ryōgen, the abbot who established this army, also established a code of monastic conduct that prevented monks from leaving Mount Hiei during their twelve-year training, from covering their faces, and from carrying weapons. 

Beginning in 981, there were a number of armed conflicts between Enryaku-ji and Mii-dera, each the head temple of a different sub-sect of Tendai. These disputes were, as before, over political appointments, and dishonorable etiquette. More often than not, these were cases of members of one faction being chosen as the abbot of the other faction's temple, and the monks would protest. This continued, on and off, once stopping for as long as 40 years, through the eleventh and into the 12th century. The armies became larger, and the violence increased, until in 1121 and 1141 Mii-dera was burned to the ground by monks from Enryaku-ji. Other temples became embroiled in the conflicts as well, and Enryaku-ji and Mii-dera united against Kōfuku-ji, and, another time, against Kiyomizu-dera

Genpei War

At the end of the 12th century, Japan was plunged into the Genpei War and, while the feuds between the temples did not end, they became subsumed by larger events. The warring Minamoto and Taira clans both tried to obtain the aid of the warrior monks of Nara and Kyoto, adding the temples' forces to the clans' already mighty armies of samurai

Taira no Kiyomori sent generous gifts of rice and silk to Enryakuji, ensuring they would not help his enemies, the Minamoto, who had allied themselves with the monks of Mii-dera. In the Battle of Uji in 1180, one of the more famous battles in which sōhei participated, the monks of Mii-dera, along with a force of Minamoto samurai, tried to defend the bridge over the Uji River, and the Byōdō-in, a temple behind it, from an attacking Taira force. The monks pulled up the planks of the bridge to impair the ability of the horse mounted samurai to cross. The warrior monks stood their ground with bow and arrow, naginata, sword and dagger, but were ultimately defeated. Following his victory, Taira no Kiyomori ordered that revenge be taken upon the monks that opposed him. Mii-dera was burned to the ground once again, as were many of the temples of Nara. Only the Enryaku-ji escaped unscathed.

Three years later, when Minamoto no Yoshinaka betrayed his clan by storming into Kyoto, setting the Hōjōji Palace aflame and kidnapping Emperor Go-Shirakawa, he was opposed by many of the monks of Kyoto, including those from Mount Hiei.

13th–14th centuries and the rise of Zen

Following the Genpei War, the monasteries, to a large extent, turned their attention to rebuilding, first physically, and then politically. Their political influence grew stronger through peaceful means, and the warrior monks played only very minor roles in the wars of the 13th and 14th centuries. Violent conflict between the temples still occurred on occasion, once again over political and spiritual appointments, and related matters. 

During the wars of the Nanboku-chō period, Mount Hiei took in the rebel Emperor Go-Daigo, and offered him sanctuary. Emperor Go-Daigo, along with his son, and the help of the sōhei of Mount Hiei, launched a brief rebellion against the Kamakura shogunate. The Ashikaga shogunate took power shortly afterwards, and supported Zen over the other Buddhist sects, drawing the ire of the warrior monks. Over the course of the 1340s–1360s a number of conflicts erupted between the Tendai sect temples, and those of Zen, especially Nanzen-ji

Sengoku-jidai and the rise of the Ikkō-Ikki

The Ōnin War, starting in 1467, was the prelude to over a century of civil war in Japan, and the stimulus for a reorganization of the warrior monks. Unlike the Jōkyū War and Mongol invasions of the 13th century, the Ōnin War was fought primarily in Kyoto, and thus the warrior monks could no longer remain non-violent and neutral. 

In addition, a new breed of warrior monks was forming in the countryside. Where the monks of Mount Hiei had subscribed to the teachings of the Tendai sect, these new groups, calling themselves Ikkō-ikki, followed the dictates of the Jōdo Shinshū sect of beliefs. They were essentially coalitions of religious fundamentalist priests, farmers, and families, who were willing to literally fight for their beliefs. Ikkō-ikki translates to something like "devoted league", but also had the connotation of "single-minded riots". In 1488, their leader Rennyo, incited an uprising against samurai rule, and secured Kaga Province for the Ikkō-ikki. From there they spread, establishing themselves in Nagashima, Ishiyama Hongan-ji, and Mikawa Province. Their growing power base was eventually to attract the attention of warlords like Oda Nobunaga and Tokugawa Ieyasu, who recognized their opposition to samurai rule, their determination, their strength, and their numbers. 

Oda Nobunaga forces setting fire to Enryaku-ji and massacring the monks in the 1571 Siege of Mount Hiei (depiction in the Ehon taikōki)

Tokugawa Ieyasu attacked the Ikkō-ikki of Mikawa in 1564, in the Battle of Azukizaka, and failed to defeat them, but returned shortly afterwards with a contingent of warrior monks from his own religious sect, Jōdo-shū, and, after defeating the Ikkō adherents in battle, burned all their temples to the ground. As Oda Nobunaga rose to power at the end of the 1560s, the monks of Enryaku-ji regained their military might, and fought a number of skirmishes in the streets of Kyoto against a new rival sect, Nichiren Buddhism. They eventually burned all of Kyoto's Nichiren temples to the ground, and then sought allies among the local lords (daimyō). Unfortunately for them, the Azai and Asakura clans they allied with were enemies of Oda Nobunaga. Beginning on September 29, 1571, Nobunaga's army of 30,000 led the Siege of Mount Hiei, destroying Enryaku-ji and massacring thousands. Though it was rebuilt, the standing army of warrior monks would never be reconstituted after this devastation. 

Nobunaga then moved on to fighting the Ikkō-ikki in their fortresses of Nagashima and Ishiyama Hongan-ji (see Sieges of Nagashima, Ishiyama Hongan-ji War). In the summer of 1574, with the help of former pirate Kuki Yoshitaka, Nobunaga essentially blockaded the Ikkō fortresses and starved them into submission. The 20,000 inhabitants of the fortress went up in flames along with their home. Two years later, Nobunaga returned to the Ishiyama Hongan-ji, which he had failed to take earlier. At the two Battles of Kizugawaguchi, Nobunaga defeated his enemies, the Mōri clan, who had naval control over the area. The Ikkō were finally forced to surrender in 1580.

In the 1580s and 1590s, various factions of warrior monks sided with either Tokugawa Ieyasu or his rival Toyotomi Hideyoshi, fighting in a number of battles and skirmishes. When Tokugawa Ieyasu finally defeated the last of his enemies and took control of the country in 1603, the time of the warrior monks finally came to an end. 

Weapons and dress

Sōhei were quite varied in their armament. The naginata is the weapon most often associated with them, though in legend as well as history many warrior monks are known to have been proficient with everything from bow and arrow to tantō and wakizashi (dagger and short sword). Many fought on horseback, and many with the ō-yoroi armor of the samurai. 

Warrior monks, like most other Buddhist monks of related sects, wore a series of kimono-like robes in layers, one over the other, usually white underneath, and tan or saffron yellow on top; this style has changed very little since the introduction of Buddhism to Japan in the 7th century. Footwear traditionally consisted of tabi socks and geta (wooden clogs), or waraji (straw sandals). Warrior monks would often fold and tie the white headcowl to cover more of their head, or would substitute a hachimaki headband. Finally, many warrior monks would wear some form of samurai armor. 

The sōhei employed a variety of weapons. The obi, or belt, of the kimono would often be supplemented with a heavier sash, so a sword could be slung from it. The long tachi was probably the most common sword, though many monks may have carried tantō as well. Many monks were also accomplished archers, and used bamboo-and-rattan bows, called daikyū, with bamboo arrows. The most traditional weapon of the monk, however, was the naginata, a weapon much like the Chinese guandao or podao European glaive or the Russian sovnya. The sōhei were also trained to use the heavy kanabō, which was a large club forged of solid iron. Although deadly, this weapon was generally used to defeat an opponent without bloodshed. 

The Ikkō-ikki monks of the 16th century, due largely to their origins as countryside mobs, were far more varied in their armor and armament. Many wore the more traditional monk robes, with varying degrees and types of armor. Many wore various sorts of helmets, while many others opted for the straw hat and cloak of a peasant. Naginata remained very common, along with a variety of swords and daggers, and a limited number of arquebuses (with the Saika Ikki being a notable exception, as they are mainly composed of musketeers and gunsmiths as per Suzuki Magoichi's standard of having an all-musketeer army). Finally, while not truly armor nor armament, a very common item wielded by the mobs of Ikkō-ikki monk warriors was a banner with a Buddhist slogan written upon it. One of the more common slogans was the nenbutsu, "Hail Amitābha!" (Namu Amida Butsu).

Inequality (mathematics)

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Inequality...