"An important question is, whether there is any stronger

evidence in favor of miracles, than there is in favor of

witchcraft, or sorcery, or the re-appearance of the dead, of

ghosts, of apparitions? Is not the evidence in favor of these

as strong as any that can be adduced in favor of miracles?

Have not these things been matters of universal belief? In

what respect is the evidence in favor of the miracles of the

Bible stronger than that which can be adduced in favor of

witchcraft and sorcery? Does it differ in nature and degrees;

and if it differs, is it not in favor of witchcraft and

sorcery? Has not the evidence in favor of the latter been

derived from as competent and reliable witnesses? Has it not

been brought to us from those who saw the facts alleged? Has

it not been subjected to a close scrutiny in the courts of

justice, to cross-examination, to tortures? Has it not

convinced those of highest legal attainments; those accustomed

to sift testimony; those who understood the true principles of

evidence? Has not the evidence in favor of witchcraft and

sorcery had, what the evidence in favor of miracles has not

had, the advantage of strict judicial investigation? and been

subjected to trial, where evidence should be, before courts of

law? Have not the most eminent judges in the most civilized

and enlightened courts of Europe and America admitted the

force of such evidence, and on the ground of it committed

great numbers of innocent persons to the gallows and to the

stake? _I confess that of all the questions ever asked on the

subject of miracles, this is the most perplexing and the most

difficult to answer._ It is rather to be wondered at that it

has not been pressed with more zeal by those who deny the

reality of miracles, and that they have placed their

objections so extensively on other grounds."

It was a common adage among the Greeks, "_Miracles for fools_," and the

same proverb obtained among the shrewder Romans, in the saying: "_The

common people like to be deceived--deceived let them be._"

St. Chrysostom declares that "miracles are proper only to excite

sluggish and vulgar minds, _men of sense have no occasion for them_;"

and that "they frequently carry some untoward suspicion along with

them;" and Saint Chrysostom, Jerome, Euthemius, and Theophylact, prove

by several instances, that _real miracles_ had been performed by those

who were not Catholic, but heretic, Christians.[271:1]

Celsus (an Epicurean philosopher, towards the close of the second

century), the first writer who entered the lists against the claims of

the Christians, in speaking of the miracles which were claimed to have

been performed by Jesus, says:

"His miracles, _granted to be true_, were nothing more than

the common works of those _enchanters_, who, for a few

_oboli_, will perform greater deeds in the midst of the Forum,

calling up the souls of heroes, exhibiting sumptuous banquets,

and tables covered with food, which have no reality. Such

things do not prove these jugglers to be sons of God; nor do

Christ's miracles."[271:2]

Celsus, in common with most of the Grecians, looked upon Christianity

as a _blind faith_, that shunned the light of reason. In speaking of the

Christians, he says:

"They are forever repeating: 'Do not examine. _Only believe_,

and thy _faith_ will make thee blessed. _Wisdom_ is a bad

thing in life; _foolishness_ is to be preferred.'"[272:1]

He jeers at the fact that _ignorant men_ were allowed to preach, and

says that "weavers, tailors, fullers, and the most illiterate and rustic

fellows," set up to teach strange paradoxes. "They openly declared that

none but the ignorant (were) fit disciples for the God they worshiped,"

and that one of their rules was, "let no man that is learned come among

us."[272:2]

The _miracles_ claimed to have been performed by the Christians, he

attributed to _magic_,[272:3] and considered--as we have seen

above--their miracle performers to be on the same level with all Gentile

magicians. He says that the "wonder-workers" among the Christians

"rambled about to play tricks at fairs and markets," that they never

appeared in the circles of the wiser and better sort, but always took

care to intrude themselves among the ignorant and uncultured.[272:4]

"The magicians in Egypt (says he), cast out evil spirits, cure

diseases by a breath, call up the spirits of the dead, make

inanimate things move as if they were alive, and so influence

some uncultured men, that they produce in them whatever sights

and sounds they please. But because they do such things shall

we consider them the sons of God? Or shall we call such things

the tricks of pitiable and wicked men?"[272:5]

He believed that Jesus was like all these other wonder-workers, that is,

simply a _necromancer_, and that he learned his magical arts in

Egypt.[272:6] All philosophers, during the time of the Early Fathers,

answered the claims that Jesus performed miracles, in the same manner.

"They even ventured to call him a _magician_ and a deceiver of the

people," says Justin Martyr,[272:7] and St. Augustine asserted that it

was generally believed that Jesus had been initiated in _magical art_ in

Egypt, and that he had written books concerning magic, one of which was

called "_Magia Jesu Christi_."[272:8] In the Clementine Recognitions,

the charge is brought against Jesus that he did not perform his miracles

as a Jewish prophet, but as a magician, an initiate of the heathen

temples.[272:9]

The casting out of devils was the most frequent and among the most

striking and the oftenest appealed to of the miracles of Jesus; yet, in

the conversation between himself and the Pharisees (Matt. xii. 24-27),

he speaks of it as one that was constantly and habitually performed by

their own _exorcists_; and, so far from insinuating any difference

between the two cases, _expressly puts them on a level_.

One of the best proofs, and most unquestionable, that Jesus was accused

of being a _magician_, or that some of the early Christians believed him

to have been such, may be found in the representations of him performing

miracles. On a _sarcophagus_ to be found in the _Museo Gregoriano_,

which is paneled with bas-reliefs, is to be seen a representation of

Jesus raising Lazarus from the grave. He is represented as a young man,

beardless, and equipped with a _wand_ in the received guise of a

_necromancer_, whilst the corpse of Lazarus is swathed in bandages

exactly as an Egyptian mummy.[273:1] On other Christian monuments

representing the miracles of Jesus, he is pictured in the same manner.

For instance, when he is represented as turning the water into wine, and

multiplying the bread in the wilderness, he is a necromancer with a

_wand_ in his hand.[273:2]

_Horus_, the Egyptian Saviour, is represented on the ancient monuments

of Egypt, _with a wand in his hand raising the dead to life_, "just as

we see Christ doing the same thing," says J. P. Lundy, "in the same way,

to Lazarus, in our Christian monuments."[273:3]

Dr. Conyers Middleton, speaking of the primitive Christians, says:

"In the performance of their miracles, they were always

charged with fraud and imposture, by their adversaries. Lucian

(who flourished during the second century), tells us that

whenever any crafty juggler, expert in his trade, and who knew

how to make a right use of things, went over to the

Christians, he was sure to grow rich immediately, by making a

prey of their simplicity. And Celsus represents all the

Christian wonder-workers as mere vagabonds and common cheats,

who rambled about to play their tricks at fairs and markets;

not in the circles of the wiser and the better sort, for among

such they never ventured to appear, but wherever they observed

a set of raw young fellows, slaves or fools, there they took

care to intrude themselves, and to display all their

arts."[273:4]

The same charge was constantly urged against them by Julian, Porphyry

and others. Similar sentiments were entertained by Polybius, the Pagan

philosopher, who considered all miracles as fables, invented to preserve

in the unlearned a due sense of respect for the deity.[273:5]

Edward Gibbon, speaking of the miracles of the Christians, writes in

his familiar style as follows:

"How shall we excuse the supine inattention of the Pagan and

philosophic world, to those evidences which were represented

by the hand of Omnipotence, not to their reason, but to their

senses? During the age of Christ, of his apostles, and of

their first disciples, the doctrine which they preached was

confirmed by innumerable prodigies. The lame walked, the blind

saw, the sick were healed, the dead were raised, demons were

expelled, and the laws of nature were frequently suspended for

the benefit of the church. But the sages of Greece and Rome

turned aside from the awful spectacle, and, pursuing the

ordinary occupations of life and study, appeared unconscious

of any alterations in the moral or physical government of the

world."[274:1]

The learned Dr. Middleton, whom we have quoted on a preceding page,

after a searching inquiry into the miraculous powers of the Christians,

says:

"From these short hints and characters of the primitive

wonder-workers, as given both by friends and enemies, we may

fairly conclude, that the celebrated gifts of these ages were

generally engrossed and exercised by the primitive Christians,

chiefly of the laity, who used to travel about from city to

city, to assist the ordinary pastors of the church, and

preachers of the Gospel, in the conversion of Pagans, by the

extraordinary gifts with which they were supposed to be indued

by the spirit of God, and the miraculous works which they

pretended to perform. . . .

"We have just reason to suspect that there was some original

fraud in the case; and that the strolling wonder-workers, by a

dexterity of jugglery which art, not heaven, had taught them,

imposed upon the credulity of the pious Fathers, whose strong

prejudices and ardent zeal for the interest of Christianity

would dispose them to embrace, without examination, whatever

seemed to promote so good a cause. That this was really the

case in some instances, is certain and notorious, and that it

was so in all, will appear still more probable, when we have

considered the particular characters of the several Fathers,

on whose testimony the credit of these wonderful narratives

depends."[274:2]

Again he says:

"The pretended miracles of the primitive church were all mere

fictions, which the pious and zealous Fathers, partly from a

weak credulity, and partly from reasons of policy, believing

some perhaps to be true, and knowing all of them to be useful,

were induced to espouse and propagate, for the support of a

righteous cause."[274:3]

Origen, a Christian Father of the third century, uses the following

words in his answer to Celsus:

"A vast number of persons who have left those horrid

debaucheries in which they formerly wallowed, and have

professed to embrace the Christian religion, shall receive a

bright and massive crown when this frail and short life is

ended, _though they don't stand to examine the grounds on

which their faith is_ built, nor defer their conversion till

they have a fair opportunity and capacity to apply themselves

to rational and learned studies. And since our adversaries are

continually making such a stir about our _taking things on

trust_, I answer, that we, who see plainly and have found the

vast advantage that the common people do manifestly and

frequently reap thereby (who make up by far the greater

number), I say, we (the Christian clergy), who are so well

advised of these things, _do professedly teach men to believe

without examination_."[275:1]

Origen flourished and wrote A. D. 225-235, which shows that at that

early day there was no rational evidence for Christianity, but it was

professedly taught, and men were supposed to believe "_these things_"

(_i. e._ the Christian legends) _without severe examination_.

The primitive Christians were perpetually reproached for their gross

credulity, by all their enemies. Celsus, as we have already seen,

declares that they cared neither to receive nor give any reason for

their faith, and that it was a usual saying with them: "Do not examine,

but believe only, and thy faith will save thee;" and Julian affirms

that, "the sum of all their wisdom was comprised in the single precept,

'_believe_.'"

Arnobius, speaking of this, says:

"The Gentiles make it their constant business to laugh at our

faith, and to lash our credulity with their facetious jokes."

The Christian Fathers defended themselves against these charges by

declaring that they did nothing more than the heathens themselves had

always done; and reminds them that they too had found the same method

useful with the uneducated or common people, who were not at leisure to

examine things, and whom they taught therefore, to believe without

reason.[275:2]

This "believing without reason" is illustrated in the following words of

Tertullian, a Christian Father of the second century, who reasons on the

evidence of Christianity as follows:

"I find no other means to prove myself to be impudent with

success, and happily a fool, than by my contempt of shame; as,

for instance--I maintain that the son of God was born: why am

I not ashamed of maintaining such a thing? Why! but because it

is a shameful thing. I maintain that the son of God died:

well, _that_ is wholly credible because it is monstrously

absurd. I maintain that after having been buried, he rose

again: and _that_ I take to be absolutely true, because it was

manifestly impossible."[275:3]

According to the very books which record the miracles of Jesus, he never

claimed to perform such deeds, and Paul declares that the great reason

why Israel did not believe Jesus to be the Messiah was that "the Jews

required a sign."[276:1] He meant: "Signs and wonders are the only

proofs they will admit that any one is sent by God and is preaching the

truth. If they cannot have this palpable, external proof, they withhold

their faith."

A writer of the second century (John, in ch. iv. 18) makes Jesus aim at

his fellow-countrymen and contemporaries, the reproach: "Unless you see

signs and wonders, you do not believe." In connection with Paul's

declaration, given above, these words might be paraphrased: "The reason

why the Jews never believed in Jesus was that they never saw him do

signs and wonders."

Listen to the reply he (Jesus) made when told that if he wanted people

to believe in him he must first prove his claim by a miracle: "A wicked

and adulterous generation asks for a _sign_, and no sign shall be given

it except the sign of the prophet Jonas."[276:2] Of course, this answer

did not in the least degree satisfy the questioners; so they presently

came to him again with a more direct request: "If the kingdom of God is,

as you say, close at hand, show us at least some _one_ of the signs in

heaven which are to precede the Messianic age." What could appear more

reasonable than such a request? Every one knew that the end of the

present age was to be heralded by fearful signs in heaven. The light of

the sun was to be put out, the moon turned to blood, the stars robbed of

their brightness, and many other fearful signs were to be shown![276:3]

If any _one_ of these could be produced, they would be content; but if

not, they must decline to surrender themselves to an idle joy which must

end in a bitter disappointment; and surely Jesus himself could hardly

expect them to believe in him on his bare word.

_Historians_ have recorded miracles said to have been performed by other

persons, but not a word is said by _them_ about the miracles claimed to

have been performed by Jesus.

Justus of Tiberias, who was born about five years after the time

assigned for the crucifixion of Jesus, wrote a _Jewish History_. Now, if

the miracles attributed to Christ Jesus, and his death and resurrection,

had taken place in the manner described by the Gospel narrators, he

could not have failed to allude to them. But Photius, Patriarch of

Constantinople, tells us that it contained "_no mention of the coming of

Christ, nor of the events concerning him, nor of the prodigies he

wrought_." As Theodore Parker has remarked: "The miracle is of a most

_fluctuating_ character. The miracle-worker of to-day is a

matter-of-fact juggler to-morrow. Science each year adds new wonders to

our store. The master of a locomotive steam-engine would have been

thought greater than Jupiter Tonans, or the Elohim, thirty centuries

ago."

In the words of Dr. Oort: "Our increased knowledge of nature has

gradually undermined the belief in the possibility of miracles, and the

time is not far distant when in the mind of every man, of any culture,

all accounts of miracles will be banished together to their proper

region--_that of legend_."

What had been said to have been done in _India_ was said by the "_half

Jew_"[277:1] writers of the Gospels to have been done in Palestine. The

change of names and places, with the mixing up of various sketches of

_Egyptian_, _Phenician_, _Greek_ and _Roman_ mythology, was all that was

necessary. They had an abundance of material, and with it they built. A

long-continued habit of imposing upon others would in time subdue the

minds of the impostors themselves, and cause them to become at length

the dupes of their own deception.

FOOTNOTES:

[252:1] Dr. Conyers Middleton: Free Enquiry, p. 177.

[252:2] Indian Antiquities, vol. iii. p. 46.

[253:1] Asiatic Researches, vol. i. p. 237.

[253:2] Hist. Hindostan, vol. ii. p. 331.

[253:3] Ibid. p. 319.

[254:1] Hist. Hindostan, vol. ii. p. 320. Vishnu Parana, bk. v. ch. xx.

[254:2] Prog. Relig. Ideas, vol. i. p. 68.

[254:3] Hist. Hindostan, vol. ii. p. 269.

[254:4] See Hardy's Buddhist Legends, and Eastern Monachism. Beal's

Romantic Hist. Buddha. Bunsen's Angel-Messiah, and Huc's Travels, &c.

[254:5] Hardy: Buddhist Legends, pp. xxi. xxii.

[254:6] The Science of Religion, p. 27.

[255:1] Beal: Hist. Buddha, pp. 246, 247.

[255:2] Dhammapada, pp. 47, 50 and 90. Bigandet, pp. 186 and 192.

Bournouf: Intro. p. 156. In Lillie's Buddhism, pp. 139, 140.

[256:1] Hardy: Manual of Buddhism.

[256:2] See Prog. Relig. Ideas, vol. i. p. 229.

[256:3] See Tylor: Primitive Culture, vol. i. p. 135, and Hardy:

Buddhist Legends, pp. 98, 126, 137.

[256:4] See Tylor: Primitive Culture, vol. i. p. 135.

[256:5] Thornton: Hist. China, vol. i. p. 341.

[256:6] See Dupuis: Origin of Religious Belief, p. 240, and Inman's

Ancient Faiths, vol. ii. p. 460.

[256:7] See Higgins: Anacalypsis, vol. ii. p. 34.

[256:8] See Lundy: Monumental Christianity, pp. 303-405.

[256:9] See Bonwick's Egyptian Belief.

[257:1] Quoted by Baring-Gould: Orig. Relig. Belief, vol. i. p. 397.

[257:2] See Prichard's Mythology, p. 347.

[257:3] See Bonwick's Egyptian Belief, p. 404.

[257:4] See Dupuis: Origin of Religious Belief, 258, and Anacalypsis,

vol. ii. p. 102. Compare John, ii. 7.

A _Grecian_ festival called THYIA was observed by the Eleans _in honor

of Bacchus_. The priests conveyed three empty vessels into a chapel, in

the presence of a large assembly, after which the doors were shut and

_sealed_. "On the morrow the company returned, and after every man had

looked upon his own seal, and seen that it was unbroken, the doors being

opened, the vessels were found full of wine." The god himself is said to

have appeared in person and filled the vessels. (Bell's Pantheon.)

[257:5] Cox: Aryan Mytho., vol. ii. p. 295.

[257:6] Bulfinch: The Age of Fable, p. 225. "And they laid their hands

on the apostles, and put them in the common prison; but the angel of the

Lord by night opened the prison doors, and brought them forth." (Acts,

v. 18, 19.)

[258:1] Bell's Pantheon, vol. i. p. 28.

[258:2] Eusebius: Life of Constantine, lib. 3, ch. liv.

"_Æsculapius_, the son of Apollo, was endowed by his father with such

skill in the healing art that he even restored the dead to life."

(Bulfinch: The Age of Fable, p. 246.)

[258:3] Murray: Manual of Mythology, pp. 179, 180.

[258:4] See Prog. Relig. Ideas, vol. i. p. 304.

[258:5] Marinus: Quoted in Taylor's Diegesis, p. 151.

[258:6] Pausanias was one of the most eminent Greek geographers and

historians.

[259:1] "And when Jesus departed thence, _two blind men_ followed him,

crying and saying: thou son of David, have mercy on us. . . . And Jesus

said unto them: Believe ye that I am able to do this? They said unto

him, Yea, Lord. Then touched he their eyes, saying: According to your

faith be it unto you, and their eyes were opened." (Matt. ix. 27-30.)

[259:2] Middleton's Works, vol. i. pp. 63, 64.

[259:3] Ibid. p. 48.

[259:4] Bell's Pantheon, vol. i. p. 62.

[259:5] See Middleton's Letters from Rome, p. 76.

[260:1] See Middleton's Letters from Rome, p. 76.

[260:2]

"Nunc Dea, nunc succurre mihi, nam posse mederi

Picta docet temptes multa tabella tuis."

(Horace: Tibull. lib. 1, Eleg. iii. In Ibid.)

[260:3] Chambers's Encyclo., art. "Æsculapius."

[260:4] Murray: Manual of Mythology, p. 180.

[260:5] Apol. 1, ch. xxii.

[260:6] Deane: Serp. Wor. p. 204. See also, Bell's Pantheon, vol. i. p.

29.

"There were numerous oracles of Æsculapius, but the most celebrated one

was at Epidaurus. Here the sick sought responses and the recovery of

their health by sleeping in the temple. . . . The worship of Æsculapius

was introduced into Rome in a time of great sickness, and an embassy

sent to the temple Epidaurus to entreat the aid of the god." (Bulfinch:

The Age of Fable, p. 397.)

[261:1] Aryan Mytho. vol. ii. p. 238.

[261:2] Herodotus: bk. vi. ch. 61.

[261:3] See Philostratus: Vie d'Apo.

Gibbon, the historian, says of him: "Apollonius of Tyana, born about the

same time as Jesus Christ. His life (that of the former) is related in

so fabulous a manner by his disciples, that we are at a loss to discover

whether he was a sage, an impostor, or a fanatic." (Gibbon's Rome, vol.

i. p. 353, _note_.) What this learned historian says of Apollonius

applies to Jesus of Nazareth. _His_ disciples have related his life in

so fabulous a manner, that some consider him to have been an impostor,

others a fanatic, others a sage, and others a GOD.

[262:1] See Philostratus, p. 146.

[262:2] Ibid. p. 158.

[262:3] See Ibid. p. 182.

[263:1] Compare Matt. ix. 18-25. "There came a certain ruler and

worshiped him, saying: 'My daughter is even now dead, but come and lay

thy hand upon her, and she shall live.' And Jesus arose and followed

him, and so did his disciples. . . . And when Jesus came into the

ruler's house, and saw the minstrels and the people making a noise, he

said unto them: 'Give peace, for the maid is not dead, but sleepeth.'

And they laughed him to scorn. But when the people were put forth, he

went in, _and took her by the hand_, and the maid arose."

[263:2] See Philostratus, pp. 285-286.

[263:3] "He could render himself invisible, evoke departed spirits,

utter predictions, and discover the thoughts of other men." (Hardy:

Eastern Monachism, p. 380.)

[263:4] "And as they thus spoke, Jesus himself stood in the midst of

them, and said unto them: 'Peace be unto you.' But they were terrified

and affrighted, and supposed that they had seen a spirit. And he said

unto them: 'Why are ye troubled? and why do thoughts arise in your

hearts? Behold my hands and my feet, that it is myself; handle me and

see; for a spirit hath not flesh and bones, as ye see me have." (Luke,

xxiv. 36-39.)

[264:1] See Philostratus, p. 342.

[264:2] Ibid. p. 5.

[264:3] Justin Martyr's "_Quæst._" xxiv. Quoted in King's Gnostics, p.

242.

[264:4] Acts, viii. 9, 10.

[265:1] See Mosheim, vol. i. pp. 137, 140.

[265:2] Irenæus: Against Heresies, bk. iii. ch. xi. The _authorship_ of

the fourth gospel, attributed to John, has been traced to this same

_Irenæus_. He is the _first_ person who speaks of it; and adding this

fact to the statement that "it is impossible that there could be more or

less than _four_," certainly makes it appear very suspicious. We shall

allude to this again.

[265:3] Eusebius: Eccl. Hist. lib. 2, ch. xiv.

[265:4] Apol. 1, ch. xxiv.

[266:1] See Prog. Relig. Ideas, vol. ii. pp. 241, 242.

[266:2] According to Hieronymus (a Christian Father, born A. D. 348),

Simon Magus applied to himself these words: "I am the Word (or Logos) of

God; I am the Beautiful, I the Advocate, I the Omnipotent; I am all

things that belong to God." (See "Son of the Man," p. 67.)

[266:3] See Prog. Relig. Ideas, vol. ii. p. 316, and Middleton's Free

Inquiry, p. 62.

[266:4] Eusebius: Ecc. Hist., lib. 3, ch. xiv.

[266:5] Middleton's Works, vol. i. p. 54.

[267:1] Middleton's Works, vol. i. p. 54.

[267:2] Prog. Relig. Ideas, vol. ii. p. 312, and Middleton's Works, vol.

i. p. 10.

[267:3] "The Egyptians call all men '_barbarians_' who do not speak the

same language as themselves." (Herodotus, book ii. ch. 158.)

"By '_barbarians_' the Greeks meant all who were not sprung from

themselves--all foreigners." (Henry Cary, translator of _Herodotus_.)

The Chinese call the English, and all foreigners from western countries,

"_western barbarians_;" the Japanese were called by them the "_eastern

barbarians_." (See Thornton's History of China, vol. i.)

The Jews considered all who did not belong to their race to be

_heathens_ and _barbarians_.

The Christians consider those who are not followers of Christ Jesus to

be _heathens_ and _barbarians_.

The Mohammedans consider all others to be _dogs_, _infidels_, and

_barbarians_.

[267:4] "And in the fourth watch of the night, Jesus went unto them,

walking on the sea." (Matt. xiv. 25.)

[267:5] Prog. Relig. Ideas, vol. ii. p. 236. We have it on the authority

of _Strabo_ that Roman priests walked barefoot over burning coals,

without receiving the slightest injury. This was done in the presence of

crowds of people. _Pliny_ also relates the same story.

[267:6] Prog. Relig. Ideas, vol. ii. p. 236.

[267:7] Athenagoras, Apolog. p. 25. Quoted in Middleton's Works, vol. i.

p. 62.

[267:8] Geikie: Life of Christ, vol. ii. p. 619.

[268:1] Geikie: Life of Christ, vol. i. p. 75.

[268:2] Jewish Antiquities, bk. viii. ch. ii.

[268:3] Middleton's Works, vol. i. p. 68.

[268:4] "And he cometh to Bethsaida, and they bring a _blind man_ unto

him, and besought him to touch him. And he took the blind man by the

hand . . . _and when he had spit on his eyes_, . . . he looked up and

said: 'I see men and trees,' . . . and he was restored." (Mark, viii.

22-25.)

[268:5] "And behold there was a man _which had his hand withered_. . . .

Then said he unto the man, 'Stretch forth thine hand;' and he stretched

it forth, and it was restored whole, like as the other." (Matt. xii.

10-13.)

[268:6] Tacitus: Hist., lib. iv. ch. lxxxi.

[269:1] See Chambers's Encyclo., art. "Tacitus."

[269:2] See The Bible of To-Day, pp. 273, 278.

[269:3] See Gibbon's Rome, vol. i. pp. 539-541.

[270:1] Middleton's Letters from Rome, p. 102. See also, Bell's

Pantheon, vol. i. p. 16.

[270:2] Dionysius of Halicarnassus, one of the most accurate historians

of antiquity, says: "In the war with the Latins, Castor and Pollux

appeared visibly on white horses, and fought on the side of the Romans,

who by their assistance gained a complete victory. As a perpetual

memorial of it, a temple was erected and a yearly festival instituted in

honor of these deities." (Prog. Relig. Ideas, vol. i. p. 323, and

Middleton's Letters from Rome, p. 103.)

[271:1] See Prefatory Discourse to vol. iii. Middleton's Works, p. 54.

[271:2] See Origen: Contra Celsus, bk. 1, ch. lxviii.

[272:1] See Origen: Contra Celsus, bk. 1, ch. ix.

[272:2] Ibid. bk. iii. ch. xliv.

[272:3] Ibid.

[272:4] Ibid. bk. 1, ch. lxviii.

[272:5] Ibid.

[272:6] Ibid.

[272:7] Dial. Cum. Typho. ch. lxix.

[272:8] See Isis Unveiled, vol. ii. p. 148.

[272:9] See Baring-Gould's Lost and Hostile Gospels. A knowledge of

magic had spread from Central Asia into Syria, by means of the return of

the Jews from Babylon, and had afterwards extended widely, through the

mixing of nations produced by Alexander's conquests.

[273:1] See King's Gnostics, p. 145. Monumental Christianity, pp. 100

and 402, and Jameson's Hist. of Our Lord in Art, vol. i. p. 16.

[273:2] See Monumental Christianity, p. 402, and Hist. of Our Lord, vol.

i. p. 16.

[273:3] Monumental Christianity, pp. 403-405.

[273:4] Middleton's Works, vol. i. p. 19.

[273:5] See Taylor's Diegesis, p. 59.

[274:1] Gibbon's Rome, vol. i. p. 588. An eminent heathen challenged his

Christian friend Theophilus, Bishop of Antioch, a champion of the

Gospel, to show him but one person who had been raised from the dead, on

the condition of turning Christian himself upon it. _The Christian

bishop was unable to give him that satisfaction._ (See Gibbon's Rome,

vol. i. p. 541, and Middleton's Works, vol. i. p. 60.)

[274:2] Middleton's Works, vol. i. pp. 20, 21.

[274:3] Ibid. p. 62. The Christian Fathers are noted for their frauds.

Their writings are full of falsehoods and deceit.

[275:1] Contra Celsus, bk. 1, ch. ix. x.

[275:2] See Middleton's Works, pp. 62, 63, 64.

[275:3] On The Flesh of Christ, ch. v.

[276:1] I. Corinthians, i. 22, 23.

[276:2] Matt. xii. 29.

[276:3] See for example, Joel, ii. 10, 31; iii. 15; Matt. xxiv. 29, 30;

Acts, ii. 19, 20; Revelations, vi. 12, 13; xvi. 18, _et seq._

[277:1] The writers of the Gospels were "I know not what sort of _half_

Jews, not even agreeing with themselves." (Bishop Faustus.)

CHAPTER XXVIII.

CHRIST CRISHNA AND CHRIST JESUS COMPARED.

Believing and affirming, that the _mythological portion_ of the history

of Jesus of Nazareth, contained in the books forming the Canon of the

New Testament, is nothing more or less than a copy of the mythological

histories of the Hindoo Saviour _Crishna_, and the Buddhist Saviour

_Buddha_,[278:1] with a mixture of mythology borrowed from the Persians

and other nations, we shall in this and the chapter following, compare

the histories of these _Christs_, side by side with that of Christ

Jesus, the Christian Saviour.

In comparing the history of Crishna with that of Jesus, we have the

following remarkable parallels:

1. "Crishna was born of a chaste virgin, called Devaki, who was selected

by the Lord for this purpose on account of her purity."[278:2]

1. Jesus was born of a chaste virgin, called Mary, who was

selected by the Lord for this purpose, on account of her

purity.[278:3]

2. A chorus of Devatas celebrated with song the praise of Devaki,

exclaiming: "In the delivery of this favored woman all nature shall have

cause to exult."[278:4]

2. The angel of the Lord saluted Mary, and said: "Hail Mary!

the Lord is with you, you are blessed above all women, . . .

for thou hast found favor with the Lord."[278:5]

3. The birth of Crishna was announced in the heavens by _his

star_.[278:6]

3. The birth of Jesus was announced in the heavens by _his

star_.[278:7]

4. On the morn of Crishna's birth, "the quarters of the horizon were

irradiate with joy, as if moonlight was diffused over the whole earth;"

"the spirits and nymphs of heaven danced and sang," and "the clouds

emitted low pleasing sounds."[279:1]

4. When Jesus was born, the angels of heaven sang with joy,

and from the clouds there came pleasing sounds.[279:2]

5. Crishna, though royally descended, was actually born in a state the

most abject and humiliating, having been brought into the world in a

_cave_.[279:3]

5. "The birth of Jesus, the King of Israel, took place under

circumstances of extreme indigence; and the place of his

nativity, according to the united voice of the ancients, and

of oriental travelers, was in a _cave_."[279:4]

6. "The moment Crishna was born, the whole cave was splendidly

illuminated, and the countenances of his father and his mother emitted

rays of glory."[279:5]

6. The moment Jesus was born, "there was a great light in the

cave, so that the eyes of Joseph and the midwife could not

bear it.[279:6]"

7. "Soon after Crishna's mother was delivered of him, and while she was

weeping over him _and lamenting his unhappy destiny_, the compassionate

infant assumed the power of speech, and soothed and comforted his

afflicted parent."[279:7]

7. "Jesus spake even when he was in his cradle, and said to

his mother: 'Mary, I am Jesus, the Son of God, that _Word_

which thou didst bring forth according to the declaration of

the Angel Gabriel unto thee, and my Father hath sent me for

the salvation of the world.'"[279:8]

8. The divine child--Crishna--was recognized, and adored by cowherds,

who prostrated themselves before the heaven-born child.[279:9]

8. The divine child--Jesus--was recognized, and adored by

shepherds, who prostrated themselves before the heaven-born

child.[279:10]

9. Crishna was received with divine honors, and presented with gifts of

sandal-wood and perfumes.[279:11]

9. Jesus was received with divine honors, and presented with

gifts of frankincense and myrrh.[279:12]

10. "Soon after the birth of Crishna, the holy Indian prophet Nared,

hearing of the fame of the infant Crishna, pays him a visit at Gokul,

examines the _stars_, and declares him to be of celestial

descent."[279:13]

10. "Now when Jesus was born in Bethlehem of Judea, behold,

there came wise men from the East, saying: Where is he that is

born King of the Jews, for we have seen his _star_ in the East

and have come to worship him."[279:14]

11. Crishna was born at a time when Nanda--his foster-father--was away

from home, having come to the city to pay his tax or yearly tribute, to

the king.[279:15]

11. Jesus was born at a time when Joseph--his

foster-father--was away from home, having come to the city to

pay his tax or tribute to the governor.[279:16]

12. Crishna, although born in a state the most abject and humiliating,

was of royal descent.[280:1]

12. Jesus, although born in a state the most abject and

humiliating, was of royal descent.[280:2]

13. Crishna's father was warned by a "heavenly voice," to "fly with the

child to Gacool, across the river Jumna," as the reigning monarch sought

his life.[280:3]

13. Jesus' father was warned "in a dream" to "take the young

child and his mother, and flee into Egypt," as the reigning

monarch sought his life.[280:4]

14. The ruler of the country in which Crishna was born, having been

informed of the birth of the divine child, sought to destroy him. For

this purpose, he ordered "the massacre in all his states, of all the

children of the male sex, born during the night of the birth of

Crishna."[280:5]

14. The ruler of the country in which Jesus was born, having

been informed of the birth of the divine child, sought to

destroy him. For this purpose, he ordered "all the children

that were in Bethlehem, and in all the coasts thereof," to be

slain.[280:6]

15. "Mathura (pronounced Mattra), was the city in which Crishna was

born, where his most extraordinary miracles were performed, and which

continues at this day the place where his name and _Avatar_ are held in

the most sacred veneration of any province in Hindostan."[280:7]

15. Matarea, near Hermopolis, in Egypt, is said to have been

the place where Jesus resided during his absence from the land

of Judea. At this place he is reported to have wrought many

miracles.[280:8]

16. Crishna was preceded by _Rama_, who was born a short time before

him, and whose life was sought by Kansa, the ruling monarch, at the time

he attempted to destroy the infant Crishna.[280:9]

16. Jesus was preceded by _John_ the "divine herald," who was

born a short time before him, and whose life was sought by

Herod, the ruling monarch, at the time he attempted to destroy

the infant Jesus.[280:10]

17. Crishna, being brought up among shepherds, wanted the advantage of a

preceptor to teach him the sciences. Afterwards, when he went to

Mathura, a tutor, profoundly learned, was obtained for him; but, in a

very short time, he became such a scholar as utterly to astonish and

perplex his master with a variety of the most intricate questions in

Sanscrit science.[280:11]

17. Jesus was sent to Zaccheus the schoolmaster, who wrote out

an alphabet for him, and bade him say _Aleph_. "Then the Lord

Jesus said to him, Tell me first the meaning of the letter

Aleph, and then I will pronounce Beth, and when the master

threatened to whip him, the Lord Jesus explained to _him_ the

meaning of the letters Aleph and Beth; also which where the

straight figures of the letters, which the oblique, and what

letters had double figures; which had points, and which had

none; why one letter went before another; and many other

things he began to tell him and explain, of which the master

himself had never heard, nor read in any book."[281:1]

18. "At a certain time, Crishna, taking a walk with the other cowherds,

they chose him their _King_, and every one had his place assigned him

under the new King."[281:2]

18. "In the month Adar, Jesus gathered together the boys, and

ranked them as though he had been a KING. . . . And if any one

happened to pass by, they took him by force, and said, Come

hither, and worship the King."[281:3]

19. Some of Crishna's play-fellows were stung by a serpent, and he,

filled with compassion at their untimely fate, "and casting upon them an

eye of divine mercy, they immediately rose," and were restored.[281:4]

19. When Jesus was at play, a boy was stung by a serpent, "and

he (Jesus) touched the boy with his hand," and he was restored

to his former health.[281:5]

20. Crishna's companions, with some calves, were stolen, and hid in a

cave, whereupon Crishna, "by his power, created other calves and boys,

in all things, perfect resemblances of the others."[281:6]

20. Jesus' companions, who had hid themselves in a furnace,

were turned into kids, whereupon Jesus said: "Come hither, O

boys, that we may go and play; and immediately the kids were

changed into the shape of boys."[281:7]

21. "One of the first miracles performed by Crishna, when mature, was

the curing of a leper."[281:8]

21. One of the first miracles performed by Jesus, when mature,

was the curing of a leper.[281:9]

22. A poor cripple, or lame woman, came, with "a vessel filled with

spices, sweet-scented oils, sandal-wood, saffron, civet, and other

perfumes, and made a certain sign on his (Crishna's) forehead, _casting

the rest upon his head_."[281:10]

22. "Now, when Jesus was in Bethany, in the house of Simon the

leper, there came unto him a woman having an alabaster box of

very precious ointment, _and poured it on his head_, as he sat

at meat."[281:11]

23. Crishna was crucified, and he is represented with arms extended,

hanging on a cross.[281:12]

23. Jesus was crucified, and he is represented with arms

extended, hanging on a cross.

24. At the time of the death of Crishna, there came calamities and bad

omens of every kind. A black circle surrounded the moon, and the sun was

darkened at noon-day; the sky rained fire and ashes; flames burned dusky

and livid; demons committed depredations on earth; at sunrise and

sunset, thousands of figures were seen skirmishing in the air; spirits

were to be seen on all sides.[282:1]

24. At the time of the death of Jesus, there came calamities

of many kinds. The veil of the temple was rent in twain from

the top to the bottom, the sun was darkened from the sixth to

the ninth hour, and the graves were opened, and many bodies of

the saints which slept arose and came out of their

graves.[282:2]

25. Crishna was pierced with an arrow.[282:3]

25. Jesus was pierced with a spear.[282:4]

26. Crishna said to the hunter who shot him: "Go, hunter, through my

favor, to heaven, the abode of the gods."[282:5]

26. Jesus said to one of the malefactors who was crucified

with him: "Verily I say unto thee, this day shalt thou be with

me in paradise."[282:6]

27. Crishna descended into hell.[282:7]

27. Jesus descended into hell.[282:8]

28. Crishna, after being put to death, rose again from the dead.[282:9]

28. Jesus, after being put to death, rose again from the

dead.[282:10]

29. Crishna ascended bodily into heaven, and many persons witnessed his

ascent.[282:11]

29. Jesus ascended bodily into heaven, and many persons

witnessed his ascent.[282:12]

30. Crishna is to come again on earth in the latter days. He will appear

among mortals as an armed warrior, riding a white horse. At his approach

the sun and moon will be darkened, the earth will tremble, and the stars

fall from the firmament.[282:13]

30. Jesus is to come again on earth in the latter days. He

will appear among mortals as an armed warrior, riding a white

horse. At his approach, the sun and moon will be darkened, the

earth will tremble, and the stars fall from the

firmament.[282:14]

31. Crishna is to be judge of the dead at the last day.[282:15]

31. Jesus is to be judge of the dead at the last day.[282:16]

32. Crishna is the creator of all things visible and invisible; "all

this universe came into being through him, the eternal maker."[282:17]

32. Jesus is the creator of all things visible and invisible;

"all this universe came into being through him, the eternal

maker."[282:18]

33. Crishna is Alpha and Omega, "the beginning, the middle, and the end

of all things."[282:19]

33. Jesus is Alpha and Omega, the beginning, the middle, and

the end of all things.[282:20]

34. Crishna, when on earth, was in constant strife against the evil

spirit.[282:21] He surmounts extraordinary dangers, strews his way with

miracles, raising the dead, healing the sick, restoring the maimed, the

deaf and the blind, everywhere supporting the weak against the strong,

the oppressed against the powerful. The people crowded his way, and

adored him as a _God_.[283:1]

34. Jesus, when on earth, was in constant strife against the

evil spirit.[282:22] He surmounts extraordinary dangers,

strews his way with miracles, raising the dead, healing the

sick, restoring the maimed, the deaf and the blind,

everywhere supporting the weak against the strong, the

oppressed against the powerful. The people crowded his way and

adored him as a _God_.[283:2]

35. Crishna had a beloved disciple--_Arjuna_.[283:3]

35. Jesus had a beloved disciple--_John_.[283:4]

36. Crishna was transfigured before his disciple Arjuna. "All in an

instant, with a thousand suns, blazing with dazzling luster, so beheld

he the glories of the universe collected in the one person of the God of

Gods."[283:5]

Arjuna bows his head at this vision, and folding his hands in reverence,

says:

"Now that I see thee as thou really art, I thrill with terror! Mercy!

Lord of Lords, once more display to me thy human form, thou habitation

of the universe."[283:6]

36. "And after six days, Jesus taketh Peter, James, and John

his brother, and bringeth them up into a high mountain apart,

and was transfigured before them. And his face did shine as

the sun, and his raiment was white as the light. . . While he

yet spake, behold, a bright cloud overshadowed them, and

behold, a voice out of the cloud, which said: &c." "And when

the disciples heard it, they fell on their faces, and were

sore afraid."[283:7]

37. Crishna was "the meekest and best tempered of beings." "He preached

very nobly indeed, and sublimely." "He was pure and chaste in

reality,"[283:8] and, as a lesson of humility, "he even condescended to

wash the feet of the Brahmins."[283:9]

37. Jesus was the meekest and best tempered of beings. He

preached very nobly indeed, and sublimely. He was pure and

chaste, and he even condescended to wash the feet of his

disciples, to whom he taught a lesson of humility.[283:10]

38. "Crishna is the very Supreme Brahma, though it be a _mystery_ how

the Supreme should assume the form of a man."[283:11]

38. Jesus is the very Supreme Jehovah, though it be a

_mystery_ how the Supreme should assume the form of a man, for

"Great is the mystery of Godliness."[283:12]

39. Crishna is the second person in the Hindoo Trinity.[283:13]

39. Jesus is the second person in the Christian

Trinity.[283:14]

40. Crishna said: "Let him if seeking God by deep abstraction, abandon

his possessions and his hopes, betake himself to some secluded spot, and

fix his heart and thoughts on God alone."[284:1]

40. Jesus said: "But thou, when thou prayest, enter into thy

closet, and when then hast shut thy door, pray to thy Father,

which is in secret."[284:2]

41. Crishna said: "Whate'er thou dost perform, whate'er thou eatest,

whate'er thou givest to the poor, whate'er thou offerest in sacrifice,

whate'er thou doest as an act of holy presence, do all as if to me, O

Arjuna. I am the great Sage, without beginning; I am the Ruler and the

All-sustainer."[284:3]

41. Jesus said: "Whether therefore ye eat, or drink, or

whatsoever ye do, do all to the glory of God"[284:4] who is

the great Sage, without beginning; the Ruler and the

All-sustainer.

42. Crishna said: "I am the cause of the whole universe; through me it

is created and dissolved; on me all things within it hang and suspend,

like pearls upon a string."[284:5]

42. "Of him, and through him, and unto him, are all things."

"All things were made by him; and without him was not anything

made that was made."[284:6]

43. Crishna said: "I am the light in the Sun and Moon, far, far beyond

the darkness. I am the brilliancy in flame, the radiance in all that's

radiant, and the light of lights."[284:7]

43. "Then spoke Jesus again unto them, saying: I am the light

of the world; he that followeth me shall not walk in darkness,

but shall have the light of life."[284:8]

44. Crishna said: "I am the sustainer of the world, its friend and Lord.

I am its way and refuge."[284:9]

44. "Jesus said unto them, I am the way, the truth, and the

life. No man cometh unto the Father, but by me."[284:10]

45. Crishna said: "I am the Goodness of the good; I am Beginning,

Middle, End, Eternal Time, the Birth, the Death of all."[284:11]

45. "I am the first and the last; and have the keys of hell

and of death."[284:12]

46. Crishna said: "Then be not sorrowful, from all thy sins I will

deliver thee. Think thou on me, have faith in me, adore and worship me,

and join thyself in meditation to me; thus shalt thou come to me, O

Arjuna; thus shalt thou rise to my supreme abode, where neither sun nor

moon hath need to shine, for know that all the lustre they possess is

mine."[284:13]

46. Jesus said: "Be of good cheer; thy sins be forgiven

thee."[284:14] "My son, give me thine heart."[284:15] "The

city had no need of the sun, neither of the moon, to shine in

it; for the glory of God did lighten it."[284:16]

Many other remarkable passages might be adduced from the Bhagavad-gita,

the following of which may be noted:[284:17]

"He who has brought his members under subjection, but sits

with foolish minds thinking in his heart of sensual things, is

called a hypocrite." (Compare Matt. v. 28.)

"Many are my births that are past; many are thine too, O

Arjuna. I know them all, but thou knowest them not." (Comp.

John, viii. 14.)

"For the establishment of righteousness am I born from time to

time." (Comp. John, xviii. 37; I. John, iii. 3.)

"I am dearer to the wise than all possessions, and he is

dearer to me." (Comp. Luke, xiv. 33; John, xiv. 21.)

"The ignorant, the unbeliever, and he of a doubting mind

perish utterly." (Comp. Mark, xvi. 16.)

"Deluded men despise me when I take human form." (Comp. John,

i. 10.)

Crishna had the titles of "Saviour," "Redeemer," "Preserver,"

"Comforter," "Mediator," &c. He was called "The Resurrection and the

Life," "The Lord of Lords," "The Great God," "The Holy One," "The Good

Shepherd," &c. All of which are titles applied to Christ Jesus.

Justice, humanity, good faith, compassion, disinterestedness, in fact,

all the virtues, are said[285:1] to have been taught by Crishna, both by

precept and example.

The Christian missionary Georgius, who found the worship of the

crucified God in India, consoles himself by saying: "That which P.

Cassianus Maceratentis had told me before, I find to have been observed

more fully in French by the Living De Guignes, a most learned man; _i.

e._, that _Crishna_ is the very name corrupted of Christ the

Saviour."[285:2] Many others have since made a similar statement, but

unfortunately for them, the name _Crishna_ has nothing whatever to do

with "Christ the Saviour." It is a purely Sanscrit word, and means "_the

dark god_" or "_the black god_."[285:3] The word _Christ_ (which is not

a name, but a title), as we have already seen, is a Greek word, and

means "the Anointed," or "the Messiah." The fact is, the history of

Christ Crishna is older than that of Christ Jesus.

Statues of Crishna are to be found in the very oldest cave temples

throughout India, and it has been satisfactorily proved, on the

authority of a passage of _Arrian_, that the _worship_ of Crishna was

practiced in the time of Alexander the Great at what still remains one

of the most famous temples of India, the temple of Mathura, on the Jumna

river,[285:4] which shows that he was considered a _god_ at that

time.[286:1] We have already seen that, according to Prof. Monier

Williams, he was _deified_ about the fourth century B. C.

Rev. J. P. Lundy says:

"If we may believe so good an authority as Edward Moor (author

of Moor's "Hindu Pantheon," and "Oriental Fragments"), both

the name of Crishna, and the general outline of his history,

were long anterior to the birth of our Saviour, _as very

certain things_, and probably extended to the time of Homer,

nearly nine hundred years before Christ, or more than a

hundred years before Isaiah lived and prophesied."[286:2]

In the Sanscrit Dictionary, compiled more than two thousand years ago,

we have the whole story of Crishna, the incarnate deity, born of a

virgin, and miraculously escaping in his infancy from Kansa, the

reigning monarch of the country.[286:3]

The Rev. J. B. S. Carwithen, known as one of the "Brampton Lecturers,"

says:

"Both the name of Crishna and the general outline of his story

are long anterior to the birth of our Saviour; and this we

know, _not on the presumed antiquity of the Hindoo records

alone_. Both Arrian and Strabo assert that the god Crishna was

anciently worshiped at Mathura, on the river Jumna, where he

is worshiped at this day. But the emblems and attributes

essential to this deity are also transplanted into the

mythology of the West."[286:4]

On the walls of the most ancient Hindoo temples, are sculptured

representations of the flight of Vasudeva and the infant Saviour

Crishna, from King Kansa, who sought to destroy him. The story of the

slaughtered infants is also the subject of an immense sculpture in the

cave temple of Elephanta. A person with a drawn sword is represented

surrounded by slaughtered infant boys, while men and women are

supplicating for their children. The date of this sculpture is lost in

the most remote antiquity.[286:5]

The _flat roof_ of this cavern-temple, and that of Ellora, and every

other circumstance connected with them, prove that their origin must be

referred to a very remote epoch. The _ancient_ temples can easily be

distinguished from the more modern ones--such as those of Solsette--by

the shape of the roof. The ancient are flat, while the more modern are

arched.[286:6]

The _Bhagavad gita_, which contains so many sentiments akin to

Christianity, and which was not written until about the first or second

century,[287:1] has led many _Christian_ scholars to believe, and

attempt to prove, that they have been borrowed from the New Testament,

but unfortunately for them, their premises are untenable. Prof. Monier

Williams, _the_ accepted authority on Hindooism, and a thorough

Christian, writing for the "Society for Promoting Christian Knowledge,"

knowing that he could not very well overlook this subject in speaking of

the _Bhagavad-gita_, says:

"To any one who has followed me in tracing the outline of this

remarkable philosophical dialogue, and has noted the numerous

parallels it offers to passages in _our_ Sacred Scriptures, it

may seem strange that I hesitate to concur to any theory which

explains these coincidences by supposing that the author had

access to the New Testament, or that he derived some of his

ideas from the first propagaters of Christianity. Surely it

will be conceded that the probability of contact and

interaction between Gentile systems and the Christian religion

of the first two centuries of our era must have been greater

in Italy than in India. Yet, if we take the writings and

sayings of those great Roman philosophers, Seneca, Epictetus,

and Marcus Aurelius, we shall find them full of resemblances

to passages in our Scriptures, while their appears to be no

ground whatever for supposing that these eminent Pagan writers

and thinkers derived any of their ideas from either Jewish or

Christian sources. In fact, the Rev. F. W. Farrar, in his

interesting and valuable work 'Seekers after God,' has clearly

shown that 'to say that Pagan morality kindled its faded taper

at the Gospel light, whether furtively or unconsciously, that

it dissembled the obligation and made a boast of the splendor,

as if it were originally her own, is to make an assertion

wholly untenable.' He points out that the attempts of the

Christian Fathers to make out Pythagoras a debtor to Hebraic

wisdom, Plato an 'Atticizing Moses,' Aristotle a picker-up of

ethics from a Jew, Seneca a correspondent of St. Paul, were

due 'in some cases to ignorance, in some to a want of perfect

honesty in controversial dealing.'[287:2]

"_His arguments would be even more conclusive if applied to

the Bhagavad-gita_, the author of which was probably

contemporaneous with Seneca.[287:3] It must, indeed, be

admitted that the flames of true light which emerge from the

mists of pantheism in the writings of Indian philosophers,

must spring from the same source of light as the Gospel

itself; but it may reasonably be questioned whether there

could have been any actual contact of the Hindoo systems with

Christianity without a more satisfactory result in the

modification of pantheistic and anti-Christian ideas."[288:1]

Again he says:

"It should not be forgotten that although the nations of

Europe have changed their religions during the past eighteen

centuries, _the Hindu has not done so, except very partially_.

Islam converted a certain number by force of arms in the

eighth and following centuries, and Christian truth is at last

slowly creeping onwards and winning its way by its own

inherent energy in the nineteenth; _but the religious creeds,

rites, customs, and habits of thought of the Hindus generally,

have altered little since the days of Manu, five hundred years

B. C._"[288:2]

These words are conclusive; comments, therefore, are unnecessary.

Geo. W. Cox, in his "Aryan Mythology," speaking on this subject says:

"It is true that these myths have been crystallized around the

name of Crishna in ages subsequent to the period during which

the earliest _vedic_ literature came into existence; _but the

myths themselves are found in this older literature associated

with other gods_, and not always only in germ. _There is no

more room for inferring foreign influence in the growth of any

of these myths than, as Bunsen rightly insists, there is room

for tracing Christian influence in the earlier epical

literature of the Teutonic tribes._ Practically the myths of

Crishna seems to have been fully developed in the days of

Megasthenes (fourth century B. C.) who identifies him with the

Greek Hercules."[288:3]

It should be remembered, in connection with this, that Dr. Parkhurst and

others have considered _Hercules_ a type of Christ Jesus.

In the ancient epics Crishna is made to say:

"I am Vishnu, Brahma, Indra, and the source as well as the

destruction of things, the creator and the annihilator of the

whole aggregate of existences. While all men live in

unrighteousness, I, the unfailing, build up the bulwark of

righteousness, as the ages pass away."[288:4]

These words are almost identical with what we find in the

_Bhagavad-gita_. In the _Maha-bharata_, Vishnu is associated or

identified with Crishna, just as he is in the _Bhagavad-gita_ and

_Vishnu Purana_, showing, in the words of Prof. Williams, that: the

_Puranas_, although of a comparatively modern date, are nevertheless

composed of matter to be found in the two great epic poems the

_Ramayana_ and the _Maha-bharata_.[288:5]

FOOTNOTES:

[278:1] It is also very evident that the history of Crishna--or that

part of it at least which has a _religious aspect_--is taken from that

of Buddha. Crishna, in the ancient epic poems, is simply a great hero,

and it is not until about the fourth century B. C., that he is _deified_

and declared to be an incarnation of Vishnu, or Vishnu himself in human

form. (See Monier Williams' Hinduism, pp. 102, 103.)

"If it be urged that the attribution to Crishna of qualities or powers

belonging to the other deities is a mere device by which his devotees

sought to supersede the more ancient gods, _the answer must be that

nothing is done in his case which has not been done in the case of

almost every other member of the great company of the gods_, and that

the systematic adoption of this method is itself conclusive proof of the

looseness and flexibility of the materials of which the cumbrous

mythology of the Hindu epic poems is composed." (Cox: Aryan Mythology,

vol. ii. p. 130.) These words apply very forcibly to the history of

Christ Jesus. He being attributed with qualities and powers belonging to

the deities of the heathen is a mere device by which _his_ devotees

sought to supersede the more ancient gods.

[278:2] See ch. xii.

[278:3] See The Gospel of Mary, _Apoc._, ch. vii.

[278:4] Hist. Hindostan, vol. ii. p. 329.

[278:5] Mary, _Apoc._, vii. Luke, i. 28-30.

[278:6] Hist. Hindostan, vol. ii. pp. 317 and 336.

[278:7] Matt. ii. 2.

[279:1] Vishnu Purana, p. 502.

[279:2] Luke, ii. 13.

[279:3] See ch. xvi.

[279:4] Hist. Hindostan, vol. ii. p. 311. See also, chap. xvi.

[279:5] See ch. xvi.

[279:6] Protevangelion, _Apoc._, chs. xii. and xiii.

[279:7] Hist. Hindostan, vol. ii. 311.

[279:8] Infancy, _Apoc._, ch. i. 2, 3.

[279:9] See ch. xv.

[279:10] Luke, ii. 8-10.

[279:11] See Oriental Religions, p. 500, and Inman's Ancient Faiths,

vol. ii. p. 353.

[279:12] Matt. ii. 2.

[279:13] Hist. Hindostan, vol. ii. p. 317.

[279:14] Matt., ii. 1, 2.

[279:15] Vishnu Purana, bk. v. ch. iii.

[279:16] Luke, ii. 1-17.

[280:1] Asiatic Researches, vol. i. p. 259. Hist. Hindostan, vol. ii. p.

310.

[280:2] See the Genealogies in Matt. and Luke.

[280:3] See ch. xviii.

[280:4] Matt. ii. 13.

[280:5] See ch. xviii.

[280:6] Matt. ii. 16.

[280:7] Hist. Hindostan, vol. ii. p. 317. Asiatic Researches, vol. i. p.

259.

[280:8] Introduc. to Infancy, Apoc. Higgins: Anacalypsis, vol. i. p.

130. Savary: Travels in Egypt, vol. i. p. 126, in Hist. Hindostan, vol.

ii. p. 318.

[280:9] Hist. Hindostan, vol. ii. p. 316.

[280:10] "Elizabeth, hearing that her son John was about to be searched

for (by Herod), took him and went up into the mountains, and looked

around for a place to hide him. . . . But Herod made search after John,

and sent servants to Zacharias," &c. (Protevangelion, Apoc. ch. xvi.)

[280:11] Hist. Hindostan, vol. ii. p. 321.

[281:1] Infancy, Apoc., ch. xx. 1-8.

[281:2] Hist. Hindostan, vol. ii. p. 321.

[281:3] Infancy, Apoc., ch. xviii. 1-3.

[281:4] Hist. Hindostan, vol. ii. p. 343.

[281:5] Infancy, Apoc., ch. xviii.

[281:6] Hist. Hindostan, vol. ii. p. 340. Aryan Mytho., vol. ii. p. 136.

[281:7] Infancy, Apoc., ch. xvii.

[281:8] Hist. Hindostan, vol. ii. p. 319, and ch. xxvii. this work.

[281:9] Matthew, viii. 2.

[281:10] Hist. Hindostan, vol. ii. p. 320.

[281:11] Matt. xxvi. 6-7.

[281:12] See ch. xx.

[282:1] Prog. Relig. Ideas, vol. i. p. 71.

[282:2] Matt. xxii. Luke, xxviii.

[282:3] See ch. xx.

[282:4] John, xix. 34.

[282:5] See Vishnu Purana, p. 612.

[282:6] Luke, xxiii. 43.

[282:7] See ch. xxii.

[282:8] See Ibid.

[282:9] See ch. xxiii.

[282:10] Matt. xxviii.

[282:11] See ch. xxiii.

[282:12] See Acts, i. 9-11.

[282:13] See ch. xxiv.

[282:14] See passages quoted in ch. xxiv.

[282:15] See Oriental Religions, p. 504.

[282:16] Matt. xxiv. 31. Rom. xiv. 10.

[282:17] See ch. xxvi.

[282:18] John, i. 3. I. Cor. viii. 6. Eph. iii. 9.

[282:19] See Geeta, lec. x. p. 85.

[282:20] Rev. i. 8, 11; xxii. 13; xxi. 6.

[282:21] He is described as a superhuman organ of light, to whom the

superhuman organ of darkness, the evil serpent, was opposed. He is

represented "bruising the head of the serpent," and standing upon him.

(See illustrations in vol. i. Asiatic Researches; vol. ii. Higgins'

Anacalypsis; Calmet's Fragments, and other works illustrating Hindoo

Mythology.)

[282:22] Jesus, "the Sun of Righteousness," is also described as a

superhuman organ of light, opposed by Satan, "the old serpent." He is

claimed to have been the seed of the woman who should "bruise the head

of the serpent." (Genesis, iii. 15.)

[283:1] See ch. xxvii.

[283:2] According to the New Testament.

[283:3] See Bhagavat Geeta.

[283:4] John, xiii. 23.

[283:5] Williams' Hinduism, p. 215.

[283:6] Ibid. p. 216.

[283:7] Matt. xvii. 1-6.

[283:8] "He was pure and chaste in _reality_," although represented as

sporting amorously, when a youth, with cowherdesses. According to the

pure Vaishnava faith, however, Crishna's love for the Gopis, and

especially for his favorite Radha, is to be explained allegorically, as

symbolizing the longing of the human soul for the Supreme. (Prof. Monier

Williams: Hinduism, p. 144.) Just as the amorous "_Song of Solomon_" is

said to be _allegorical_, and to mean "Christ's love for his church."

[283:9] See Indian Antiquities, iii. 46, and Asiatic Researches, vol. i.

p. 273.

[283:10] John, xiii.

[283:11] Vishnu Purana, p. 492, _note_ 3.

[283:12] I. Timothy, iii. 16.

[283:13] Brahma, Vishnu, and Siva. _Crishna is Vishnu in human form._ "A

more personal, and, so to speak, _human_ god than Siva was needed for

the mass of the people--a god who could satisfy the yearnings of the

human heart for religion of faith (_bhakti_)--a god who could sympathize

with, and condescend to human wants and necessities. Such a god was

found in the second member of the Tri-murti. It was as _Vishnu_ that the

Supreme Being was supposed to exhibit his sympathy with human trials,

and his love for the human race.

"If _Siva_ is the great god of the Hindu Pantheon, to whom adoration is

due from all indiscriminately, _Vishnu_ is certainly its most popular

deity. He is the god selected by far the greater number of individuals

as their Saviour, protector and friend, who rescues them from the power

of evil, interests himself in their welfare, and finally admits them to

his heaven. But it is not so much _Vishnu_ in his own person as _Vishnu_

in his _incarnations_, that effects all this for his votaries." (Prof.

Monier Williams: Hinduism, p. 100.)

[283:14] Father, Son, and Holy Ghost. Jesus is the Son in human form.

[284:1] Williams' Hinduism, p. 211.

[284:2] Matt. vi. 6.

[284:3] Williams' Hinduism, p. 212.

[284:4] I. Cor. x. 31.

[284:5] Williams' Hinduism, p. 213.

[284:6] John, i. 3.

[284:7] Williams' Hinduism, p. 213.

[284:8] John, viii. 12.

[284:9] Williams' Hinduism, p. 213.

[284:10] John, xiv. 6.

[284:11] Williams' Hinduism, p. 213.

[284:12] Rev. i. 17, 18.

[284:13] Williams' Hinduism, p. 214.

[284:14] Matt. ix. 2.

[284:15] Prov. xxiii. 26.

[284:16] Rev. xxi. 23.

[284:17] Quoted from Williams' Hinduism, pp. 217-219.

[285:1] It is said in the Hindoo sacred books that Crishna was a

religious teacher, but, as we have previously remarked, this is a later

addition to his legendary history. In the ancient epic poems he is

simply a great hero and warrior. The portion pertaining to his religious

career, is evidently a copy of the history of Buddha.

[285:2] "Est Crishna (quod ut mihi pridem indicaverat P. Cassianus

Maceratentis, sic nunc uberius in Galliis observatum intelligo avivo

litteratissimo De Guignes) nomen ipsum corruptum Christi Servatoris."

[285:3] See Williams' Hinduism, and Maurice: Hist. Hindostan, vol. ii.

p. 269.

[285:4] See Celtic Druids, pp. 256, 257.

[286:1] "Alexander the Great made his expedition to the banks of the

Indus about 327 B. C., and to this invasion is due the first trustworthy

information obtained by Europeans concerning the north-westerly portion

of India and the region of the five rivers, down which the Grecian

troops were conducted in ships by Nearchus. Megasthenes, who was the

ambassador of Seleukos Nikator (Alexander's successor, and ruler over

the whole region between the Euphrates and India, B. C. 312), at the

court of Candra-gupa (Sandrokottus), in Pataliputra (Patna), during a

long sojourn in that city collected further information, of which

Strabo, Pliny, _Arrian_, and others availed themselves." (Williams'

Hinduism, p. 4.)

[286:2] Monumental Christianity, p. 151. See also, Asiatic Researches,

i. 273.

[286:3] See Asiatic Researches, vol. i. pp. 259-273.

[286:4] Quoted in Monumental Christianity, pp. 151, 152.

[286:5] See chapter xviii.

[286:6] See Prichard's Egyptian Mythology, p. 112.

[287:1] In speaking of the antiquity of the _Bhagavad-gita_, Prof.

Monier Williams says: "The author was probably a Brahman and nominally a

Vishnava, but really a philosopher whose mind was cast in a broad and

comprehensive mould. He is supposed to have lived in India during the

first and second century of our era. Some consider that he lived as late

as the third century, and some place him even later, _but with these I

cannot agree_." (Indian Wisdom, p. 137.)

[287:2] In order that the resemblances to Christian Scripture in the

writings of Roman philosophers may be compared, Prof. Williams refers

the reader to "Seekers after God," by the Rev. F. W. Farrar, and Dr.

Ramage's "Beautiful Thoughts." The same sentiments are to be found in

_Mann_, which, says Prof. Williams, "few will place later than the fifth

century B. C." The _Mahabhrata_, written many centuries B. C., contains

numerous parallels to New Testament sayings. (See our chapter on

"Paganism in Christianity.")

[287:3] Seneca, the celebrated Roman philosopher, was born at Cordoba,

in Spain, a few years B. C. When a child, he was brought by his father

to Rome, where he was initiated in the study of eloquence.

[288:1] Indian Wisdom, pp. 153, 154. Similar sentiments are expressed in

his Hinduism, pp. 218-220.

[288:2] Indian Wisdom, p. iv.

[288:3] Cox: Aryan Mythology, vol. ii. pp. 137, 138.

[288:4] Ibid. p. 131.

[288:5] Williams' Hinduism, pp. 119-110. It was from these sources that

the doctrine of _incarnation_ was first evolved by the Brahman. They

were written many centuries B. C. (See Ibid.)

CHAPTER XXIX.

CHRIST BUDDHA AND CHRIST JESUS COMPARED.

"The more I learn to know Buddha the more I admire him, and

the sooner all mankind shall have been made acquainted with

his doctrines the better it will be, for he is certainly one

of the heroes of humanity."

_Fausböll._

The _mythological_ portions of the histories of Buddha and Jesus are,

without doubt, nearer in resemblance than that of any two characters of

antiquity. The _cause_ of this we shall speak of in our chapter on "Why

Christianity Prospered," and shall content ourselves for the present by

comparing the following analogies:

1. Buddha was born of the Virgin Mary,[289:1] who conceived him without

carnal intercourse.[289:2]

1. Jesus was born of the Virgin Mary, who conceived him

without carnal intercourse.[289:3]

2. The incarnation of Buddha is recorded to have been brought about by

the descent of the divine power called the "_Holy_ Ghost," upon the

Virgin Maya.[289:4]

2. The incarnation of Jesus is recorded to have been brought

about by the descent of the divine power called the "Holy

Ghost," upon the Virgin Mary.[289:3]

3. When Buddha descended from the regions of the souls,[290:1] and

entered the body of the Virgin Maya, her womb assumed the appearance of

clear transparent crystal, in which Buddha appeared, beautiful as a

flower.[290:2]

3. When Jesus descended from his heavenly seat, and entered

the body of the Virgin Mary, her womb assumed the appearance

of clear transparent crystal, in which Jesus appeared

beautiful as a flower.[290:3]

4. The birth of Buddha was announced in the heavens by an _asterim_

which was seen rising on the horizon. It is called the "Messianic

Star."[290:4]

4. The birth of Jesus was announced in the heavens by "his

star," which was seen rising on the horizon.[290:5] It might

properly be called the "Messianic Star."

5. "The son of the Virgin Maya, on whom, according to the tradition, the

'Holy Ghost' had descended, was said to have been born on Christmas

day."[290:6]

5. The Son of the Virgin Mary, on whom, according to the

tradition, the 'Holy Ghost' had descended, was said to have

been born on Christmas day.[290:7]

6. Demonstrations of celestial delight were manifest at the birth of

Buddha. The _Devas_[290:8] in heaven and earth sang praises to the

"Blessed One," and said: "To day, _Bodhisatwa_ is born on earth, to give

joy and peace to men and Devas, to shed light in the dark places, and to

give sight to the blind."[290:9]

6. Demonstrations of celestial delight were manifest at the

birth of Jesus. The angels in heaven and earth sang praises to

the "Blessed One," saying: "Glory to God in the highest, and

on earth peace, good will toward men."[290:10]

7. "Buddha was visited by wise men who recognized in this marvelous

infant all the characters of the divinity, and he had scarcely seen the

day before he was hailed God of Gods."[290:11]

7. Jesus was visited by wise men who recognized in this

marvelous infant all the characters of the divinity, and he

had scarcely seen the day before he was hailed God of

Gods.[290:12]

8. The infant Buddha was presented with "costly jewels and precious

substances."[290:13]

8. The infant Jesus was presented with gifts of gold,

frankincense, and myrrh.[290:14]

9. When Buddha was an infant, just born, he spoke to his mother, and

said: "I am the greatest among men."[290:15]

9. When Jesus was an infant in his cradle, he spoke to his

mother, and said: "I am Jesus, the Son of God."[290:16]

10. Buddha was a "dangerous child." His life was threatened by King

Bimbasara, who was advised to destroy the child, as he was liable to

overthrow him.[291:1]

10. Jesus was a "dangerous child." His life was threatened by

King Herod,[291:2] who attempted to destroy the child, as he

was liable to overthrow him.[291:3]

11. When sent to school, the young Buddha surprised his masters. Without

having ever studied, he completely worsted all his competitors, not only

in writing, but in arithmetic, mathematics, metaphysics, astrology,

geometry, &c.[291:4]

11. When sent to school, Jesus surprised his master Zaccheus,

who, turning to Joseph, said: "Thou hast brought a boy to me

to be taught, who is more learned than any master."[291:5]

12. "When _twelve_ years old the child Buddha is presented in the

temple. He explains and asks learned questions; he excels all those who

enter into competition with him."[291:6]

12. "And when he was _twelve_ years old, they brought him to

(the temple at) Jerusalem . . . . While in the temple among

the doctors and elders, and learned men of Israel, he proposed

several questions of learning, and also gave them

answers."[291:7]

13. Buddha entered a temple, on which occasion forthwith all the statues

rose and threw themselves at his feet, in act of worship.[291:8]

13. "And as Jesus was going in by the ensigns, who carried the

standards, the tops of them bowed down and worshiped

Jesus."[291:9]

14. "The ancestry of Gotama Buddha is traced from his father,

_Sodhodana_, through various individuals and races, all of royal

dignity, to _Maha Sammata_, the first monarch of the world. Several of

the names and some of the events are met with in the Puranas of the

Brahmans, but it is not possible to reconcile one order of statement

with the other; and it would appear that the Buddhist historians have

introduced races, and invented names, that they may invest their

venerated Sage with all the honors of heraldry, in addition to the

attributes of divinity."[292:1]

14. The ancestry of Jesus is traced from his father, Joseph,

through various individuals, nearly all of whom were of royal

dignity, to Adam, the first monarch of the world. Several of

the names, and some of the events, are met with in the sacred

Scriptures of the Hebrews, but it is not possible to reconcile

one order of statement with the other; and it would appear

that the Christian historians have invented and introduced

names, that they may invest their venerated Sage with all the

honors of heraldry, in addition to the attributes of

divinity.[292:2]

15. When Buddha was about to go forth "to adopt a religious life,"

_Mara_[292:3] appeared before him, to tempt him.[292:4]

15. When Jesus was about "beginning to preach," the _devil_

appeared before him, to tempt him.[292:5]

16. _Mara_ said unto Buddha: "Go not forth to adopt a religious life,

and in seven days thou shalt become an emperor of the world."[292:6]

16. The _devil_ said to Jesus: If thou wilt fall down and

worship me, I will give thee all the kingdoms of the

world.[292:7]

17. Buddha would not heed the words of the Evil One, and said to him:

"Get thee away from me."[292:8]

17. Jesus would not heed the words of the Evil One, and said

to him: "Get thee behind me, Satan."[292:9]

18. After _Mara_ had left Buddha, "the skies rained flowers, and

delicious odors pervaded the air."[292:10]

18. After the _devil_ had left Jesus, "angels came and

ministered unto him."[292:11]

19. Buddha fasted for a long period.[292:12]

19. Jesus fasted forty days and nights.[292:13]

20. Buddha, the Saviour, was baptized, and at this recorded water

baptism the Spirit of God was present; that is, not only the highest

God, but also the "Holy Ghost," through whom the incarnation of Gautama

Buddha is recorded to have been brought about by the descent of that

Divine power upon the Virgin Maya.[292:14]

20. Jesus was baptized by John in the river Jordan, at which

time the Spirit of God was present; that is, not only the

highest God, but also the "Holy Ghost," through whom the

incarnation of Jesus is recorded to have been brought about,

by the descent of that Divine power upon the Virgin

Mary.[292:15]

21. "On one occasion toward the end of his life on earth, Gautama Buddha

is reported to have been _transfigured_. When _on a mountain_ in Ceylon,

suddenly a flame of light descended upon him and encircled the crown of

his head with a circle of light. The mount is called _Pandava_, or

yellow-white color. It is said that 'the glory of his person shone forth

with double power,' that his body was 'glorious as a bright golden

image,' that he 'shone as the brightness of the sun and moon,' that

bystanders expressed their opinion, that he could not be 'an every-day

person,' or 'a mortal man,' and that his body was divided into

_three_[293:1] parts, from each of which a ray of light issued

forth."[293:2]

21. On one occasion during his career on earth, Jesus is

reported to have been transfigured: "Jesus taketh Peter,

James, and John his brother, and bringeth them up into a _high

mountain_ apart. And was transfigured before them: and his

face did shine as the sun, and his raiment as white as the

light."[292:16]

22. "Buddha performed great miracles for the good of mankind, and the

legends concerning him are full of the greatest prodigies and

wonders."[293:3]

22. Jesus performed great miracles for the good of the

mankind, and the legends concerning him are full of the

greatest prodigies and wonders.[293:4]

23. By prayers in the name of Buddha, his followers expect to receive

the rewards of paradise.[293:5]

23. By prayers in the name of Jesus, his followers expect to

receive the rewards of paradise.

24. When Buddha died and was buried, "the coverings of the body unrolled

themselves, and the lid of his coffin was opened by supernatural

powers."[293:6]

24. When Jesus died and was buried, the coverings of the body

were unrolled from off him, and his tomb was opened by

supernatural powers.[293:7]

25. Buddha ascended bodily to the celestial regions, when his mission on

earth was fulfilled.[293:8]

25. Jesus ascended bodily to the celestial regions, when his

mission on earth was fulfilled.[293:9]

26. Buddha is to come upon the earth again in the latter days, his

mission being to restore the world to order and happiness.[293:10]

26. Jesus is to come upon the earth again in the latter days,

his mission being to restore the world to order and

happiness.[293:11]

27. Buddha is to be judge of the dead.[293:12]

27. Jesus is to be judge of the dead.[293:13]

28. Buddha is Alpha and Omega, without beginning or end, "the Supreme

Being, the Eternal One."[293:14]

28. Jesus is Alpha and Omega, without beginning or

end,[293:15] "the Supreme Being, the Eternal One."[293:16]

29. Buddha is represented as saying: "Let all the sins that were

committed in this world fall on me, that the world may be

delivered."[293:17]

29. Jesus is represented as the Saviour of mankind, and all

the sins that are committed in this world may fall on him,

that the world may be delivered.[293:18]

30. Buddha said: "Hide your good deeds, and confess before the world the

sins you have committed."[293:19]

30. Jesus taught men to hide their good deeds,[293:20] and

confess before the world the sins they had committed.[293:21]

31. "Buddha was described as a superhuman organ of light, to whom a

superhuman organ of darkness, Mara or Naga, the Evil Serpent, was

opposed."[294:1]

31. Jesus was described as a superhuman organ of light--"the

_Sun_ of Righteousness"[294:2]--opposed by "the old Serpent,"

the Satan, hinderer, or adversary.[294:3]

32. Buddha came, not to destroy, but to fulfill, the law. He delighted

in "representing himself as a _mere link_ in a long chain of enlightened

teachers."[294:4]

32. Jesus said: "Think not that I am come to destroy the law,

or the prophets: I am not come to destroy, but to

fulfill."[294:5]

33. "One day Ananda, the disciple of Buddha, after a long walk in the

country, meets with Mâtangî, a woman of the low caste of the Kândâlas,

near a well, and asks her for some water. She tells him what she is, and

that she must not come near him. But he replies, 'My sister, I ask not

for thy caste or thy family, I ask only for a draught of water.' She

afterwards became a disciple of Buddha."[294:6]

33. One day Jesus, after a long walk, cometh to the city of

Samaria, and being wearied with his journey, sat on a well.

While there, a woman of Samaria came to draw water, and Jesus

said unto her: "give me to drink." "Then said the woman unto

him: How is it that thou, being a Jew, asketh drink of me,

which am a woman of Samaria? For the Jews have no dealings

with the Samaritans."[294:7]

34. "According to Buddha, the motive of all our actions should be _pity_

or _love_ for our neighbor."[294:8]

34. "Love your enemies, bless them that curse you, do good to

them that hate you."[294:9]

35. During the early part of his career as a teacher, "Buddha went to

the city of Benares, and there delivered a discourse, by which Kondanya,

and afterwards _four_ others, were induced to become his disciples. From

that period, whenever he preached, multitudes of men and women embraced

his doctrines."[294:10]

35. During the early part of his career as a teacher, Jesus

went to the city of Capernaum, and there delivered a

discourse. It was at this time that _four_ fishermen were

induced to become his disciples.[294:11] From that period,

whenever he preached, multitudes of men and women embraced his

doctrines.[294:12]

36. Those who became disciples of Buddha were told that they must

"renounce the world," give up all their riches, and avow

poverty.[294:13]

36. Those who became disciples of Jesus were told that they

must renounce the world, give up all their riches, and avow

poverty.[294:14]

37. It is recorded in the "Sacred Canon" of the Buddhists that the

multitudes "_required a sign_" from Buddha "that they might

believe."[295:1]

37. It is recorded in the "Sacred Canon" of the Christians

that the multitudes required a sign from Jesus that they might

believe.[295:2]

38. When Buddha's time on earth was about coming to a close, he,

"foreseeing the things that would happen in future times," said to his

disciple Ananda: "Ananda, when I am gone, you must not think there is no

Buddha; the _discourses_ I have delivered, and the _precepts_ I have

enjoined, _must be my successors_, or representatives, and be to you as

Buddha."[295:3]

38. When Jesus' time on earth was about coming to a close, he

told of the things that would happen in future times,[295:4]

and said unto his disciples: "Go ye therefore, and teach all

nations, teaching them to observe all things whatsoever I have

commanded you; and, lo, I am with you alway, even unto the end

of the world."[295:5]

39. In the Buddhist _Somadeva_, is to be found the following: "To give

away our riches is considered the most difficult virtue in the world; he

who gives away his riches is like a man who gives away his life: for our

very life seems to cling to our riches. But Buddha, when his mind was

moved by pity, _gave his life_ like grass, for the sake of others; why

should we think of miserable riches! By this exalted virtue, Buddha,

when he was freed from all desires, and had obtained divine knowledge,

attained unto Buddhahood. Therefore let a wise man, after he has turned

away his desires from all pleasures, do good to all beings, even unto

sacrificing his own life, that thus he may attain to true

knowledge."[295:6]

39. "And behold, one came and said unto him, Good Master, what

good thing shall I do, that I may have eternal life? . . .

Jesus said unto him, If thou wilt be perfect, go and sell that

thou hast, and give to the poor, and thou shalt have treasure

in heaven: and come and follow me."[295:7] "Lay not up for

yourselves treasures upon earth, where moth and rust doth

corrupt, and where thieves break through and steal: But lay up

for yourselves treasures in heaven, where neither moth nor

rust doth corrupt, and where thieves do not break through nor

steal."[295:8]

40. Buddha's aim was to establish a "Religious Kingdom," a "_Kingdom of

Heaven_."[296:1]

40. "From that time Jesus began to preach, and to say,

Repent: for the _Kingdom of Heaven_ is at hand."[296:2]

41. Buddha said: "I now desire to turn the wheel of the excellent

law.[296:3] For this purpose am I going to the city of Benares,[296:4]

to give light to those enshrouded in darkness, and to open the gate of

Immortality to man."[296:5]

41. Jesus, after his temptation by the devil, began to

establish the dominion of his religion, and he went for this

purpose to the city of Capernaum. "The people which sat in

darkness saw great light, and to them which sat in the region

and shadow of death, light is sprung up."[296:6]

42. Buddha said: "Though the heavens were to fall to earth, and the

great world be swallowed up and pass away: Though Mount Sumera were to

crack to pieces, and the great ocean be dried up, yet, Ananda, be

assured, the words of Buddha are true."[296:7]

42. "The law was given by Moses, but grace and _truth_ came by

Jesus Christ."[296:8]

"_Verily_ I say unto you . . . heaven and earth shall pass

away, _but my words shall not pass away_."[296:9]

43. Buddha said: "There is no passion more violent than voluptuousness.

Happily there is but one such passion. If there were two, not a man in

the whole universe could follow the truth." "Beware of fixing your eyes

upon women. If you find yourself in their company, let it be as though

you were not present. If you speak with them, guard well your

hearts."[296:10]

43. Jesus said: "Ye have heard that it was said by them of old

time. Thou shalt not commit adultery: But I say unto you, that

whosoever looketh on a woman to lust after her, hath committed

adultery with her already in his heart."[296:11]

44. Buddha said: "A wise man should avoid married life as if it were a

burning pit of live coals. One who is not able to live in a state of

celibacy should not commit adultery."[297:1]

44. "It is good for a man not to touch a woman," "but if they

cannot contain let them marry, for it is better to marry than

to burn." "To avoid fornication, let every man have his own

wife and let every woman have her own husband."[297:2]

45. "Buddhism is convinced that if a man reaps sorrow, disappointment,

pain, he himself, and no other, must at some time have sown folly,

error, sin; and if not in this life then in some former birth."[297:3]

45. "And as Jesus passed by, he saw a man which was _blind

from his birth_. And his disciples asked him, saying, Master,

who did sin, this man, or his parents, that he was born

blind."[297:4]

46. Buddha knew the thoughts of others: "By directing his mind to the

thoughts of others, he can know the thoughts of all beings."[297:5]

46. Jesus knew the thoughts of others. By directing his mind

to the thoughts of others, he knew the thoughts of all

beings.[297:6]

47. In the _Somadeva_ a story is related of a Buddhist ascetic whose eye

offended him, he therefore plucked it out, and cast it away.[297:7]

47. It is related in the New Testament that Jesus said: "If

thy right eye offend thee, pluck it out, and cast it from

thee."[297:8]

48. When Buddha was about to become an ascetic, and when riding on the

horse "Kantako," his path was strewn with flowers, thrown there by

Devas.[297:9]

48. When Jesus was entering Jerusalem, riding on an ass, his

path was strewn with palm branches, thrown there by the

multitude.[297:10]

Never were devotees of any creed or faith as fast bound in its thraldom

as are the disciples of Gautama Buddha. For nearly two thousand four

hundred years it has been the established religion of Burmah, Siam,

Laos, Pega, Cambodia, Thibet, Japan, Tartary, Ceylon and Loo-Choo, and

many neighboring islands, beside about two-thirds of China and a large

portion of Siberia; and at the present day no inconsiderable number of

the simple peasantry of Swedish Lapland are found among its firm

adherents.[297:11]

Well authenticated records establish indisputably the facts, that

together with a noble physique, superior mental endowments, and high

moral excellence, there were found in Buddha a purity of life, sanctity

of character, and simple integrity of purpose, that commended themselves

to all brought under his influence. Even at this distant day, one cannot

listen with tearless eyes to the touching details of his pure, earnest

life, and patient endurance under contradiction, often fierce

persecution for those he sought to benefit. Altogether he seems to have

been one of those remarkable examples, of genius and virtue occasionally

met with, unaccountably superior to the age and nation that produced

them.

There is no reason to believe that he ever arrogated to himself any

higher authority than that of a teacher of religion, but, _as in modern

factions_, there were readily found among his followers those who

carried his peculiar tenets much further than their founder. These, not

content with lauding during his life-time the noble deeds of their

teacher, exalted him, within a quarter of a century after his death, to

a place among their deities--worshiping as a God one they had known only

as a simple-hearted, earnest, truth-seeking philanthropist.[298:1]

This worship was at first but the natural upgushing of the veneration

and love Gautama had inspired during his noble life, and his sorrowing

disciples, mourning over the desolation his death had occasioned, turned

for consolation to the theory that he still lived.

Those who had known him in life cherished his name as the very synonym

of all that was generous and good, and it required but a step to exalt

him to divine honors; and so it was that Gautama Buddha became a God,

and continues to be worshiped as such.

For more than forty years Gautama thus dwelt among his followers,

instructing them daily in the sacred law, and laying down many rules

for their guidance when he should be no longer with them.[299:1]

He lived in a style the most simple and unostentatious, bore

uncomplainingly the weariness and privations incident to the many long

journeys made for the propagation of the new faith; and performed

countless deeds of love and mercy.

"When the time came for him to be perfected, he directed his followers

no longer to remain together, but to go out in companies, and proclaim

the doctrines he had taught them, found schools and monasteries, build

temples, and perform acts of charity, that they might 'obtain merit,'

and gain access to the blessed shade of Nigban, which he told them he

was about to enter, and where they believe he has now reposed more than

two thousand years."

To the pious Buddhist it seems irreverent to speak of Gautama by his

mere ordinary and human name, and he makes use therefore, of one of

those numerous epithets which are used only of the Buddha, "the

Enlightened One." Such are _Sakya-sinha_, "the Lion of the Tribe of

Sakya;" _Sakya-muni_, "the Sakya Sage;" _Sugata_, "the Happy One;"

_Sattha_, "the Teacher;" _Jina_, "the Conqueror;" _Bhagavad_, "the

Blessed One;" _Loka-natha_, "the Lord of the World;" _Sarvajna_, "the

Omniscient One;" _Dharma-raja_, "the King of Righteousness;" he is also

called "the Author of Happiness," "the Possessor of All," "the Supreme

Being," "the Eternal One," "the Dispeller of Pain and Trouble," "the

Guardian of the Universe," "the Emblem of Mercy," "the Saviour of the

World," "the Great Physician," "the God among Gods," "the Anointed" or

"the Christ," "the Messiah," "the Only-Begotten," "the Heaven-Descended

Mortal," "the Way of Life, and of Immortality," &c.[299:2]

At no time did Buddha receive his knowledge from a human source, that

is, from flesh and blood. His source was the power of his divine wisdom,

the spiritual power of Maya, which he already possessed before his

incarnation. It was by this divine power, which is also called the "Holy

Ghost," that he became the Saviour, the Kung-teng, the Anointed or

Messiah, to whom prophecies had pointed. Buddha was regarded as the

supernatural light of the world; and this world to which he came was his

own, his possession, for he is styled: "The Lord of the World."[300:1]

"Gautama Buddha taught that all men are brothers;[300:2] that charity

ought to be extended to all, even to enemies; that men ought to love

truth and hate the lie; that good works ought not be done openly, but

rather in secret; that the dangers of riches are to be avoided; that

man's highest aim ought to be purity in thought, word and deed, since

the higher beings are pure, whose nature is akin to that of man."[300:3]

"Sakya-Muni healed the sick, performed miracles and taught his doctrines

to the poor. He selected his first disciples among laymen, and even two

women, the mother and wife of his first convert, the sick Yasa, became

his followers. He subjected himself to the religious obligations imposed

by the recognized authorities, avoided strife, and illustrated his

doctrines by his life."[300:4]

It is said that eighty thousand followers of Buddha went forth from

Hindostan, as missionaries to other lands; and the traditions of various

countries are full of legends concerning their benevolence, holiness,

and miraculous power. His religion has never been propagated by the

sword. It has been effected entirely by the influence of peaceable and

persevering devotees.[300:5] The era of the Siamese is the death of

Buddha. In Ceylon, they date from the introduction of his religion into

their island. It is supposed to be more extensively adopted than any

religion that ever existed. Its votaries are computed at four hundred

millions; more than one-third of the whole human race.[300:6]

There is much contradiction among writers concerning the _date_ of the

Buddhist religion. This confusion arises from the fact that there are

several Buddhas,[301:1] objects of worship; because the word is not a

name, but a title, signifying an extraordinary degree of holiness. Those

who have examined the subject most deeply have generally agreed that

Buddha Sakai, from whom the religion takes its name, must have been a

real, historical personage, who appeared many centuries before the time

assigned for the birth of Christ Jesus.[301:2] There are many things to

confirm this supposition. In some portions of India, his religion

appears to have flourished for a long time side by side with that of the

Brahmans. This is shown by the existence of many ancient temples, some

of them cut in subterranean rock, with an immensity of labor, which it

must have required a long period to accomplish. In those old temples,

his statues represent him with hair knotted all over his head, which was

a very ancient custom with the anchorites of Hindostan, before the

practice of shaving the head was introduced among their devotees.[301:3]

His religion is also mentioned in one of the very ancient epic poems of

India. The severity of the persecution indicates that their numbers and

influence had became formidable to the Brahmans, who had everything to

fear from a sect which abolished hereditary priesthood, and allowed the

holy of all castes to become teachers.[301:4]

It may be observed that in speaking of the pre-existence of Buddha in

heaven--his birth of a virgin--the songs of the angels at his birth--his

recognition as a divine child--his disputation with the doctors--his

temptation in the wilderness--his transfiguration on the Mount--his life

of preaching and working miracles--and finally, his ascension into

heaven, we referred to Prof. Samuel Beal's "History of Buddha," as one

of our authorities. This work is simply a translation of the

"_Fo-pen-hing_," made by Professor Beal from a Chinese copy, in the

"Indian Office Library."

Now, in regard to the antiquity of this work, we will quote the words

of the translator in speaking on this subject.

First, he says:

"_We know_ that the _Fo-pen-hing_ was translated into Chinese

from _Sanscrit_ (the ancient language of _Hindostan_) so early

as the eleventh year of the reign of Wing-ping (Ming-ti), of

the Han dynasty, _i. e._, 69 or 70 A. D. _We may, therefore,

safely suppose that the original work was in circulation in

India for some time previous to this date._"[302:1]

Again, he says:

"There can be no doubt that the present work (_i. e._ the

Fo-pen-hing, or Hist. of Buddha) contains as a woof (so to

speak) some of the earliest verses (Gâthas) in which the

History of Buddha was sung, _long before the work itself was

penned_.

"These Gâthas were evidently composed in different Prakrit

forms (during a period of disintegration) _before the more

modern type of Sanscrit_ was fixed by the rules of Panini, and

the popular epics of the Mâhabharata and the Ramâyana."[302:2]

Again, in speaking of the points of resemblance in the history of Buddha

and Jesus, he says:

"These points of agreement with the Gospel narrative naturally

arouse curiosity _and require explanation_. If we could prove

that they (the legends related of Buddha) were unknown in the

East for some centuries _after_ Christ, the explanation would

be easy. _But all the evidence we have goes to prove the

contrary._

"It would be a natural inference that many of the events in

the legend of Buddha were borrowed from the Apocryphal

Gospels, if we were quite certain that these Apocryphal

Gospels had not borrowed from it. How then may we explain the

matter? It would be better at once to say that in our present

state of knowledge there is no complete explanation to

offer."[302:3]

There certainly is no "complete explanation" to be offered by one who

attempts to uphold the historical accuracy of the New Testament. The

"Devil" and "Type" theories having vanished, like all theories built on

sand, nothing now remains for the honest man to do but acknowledge the

truth, which is, _that the history of Jesus of Nazareth as related in

the books of the New Testament, is simply a copy of that of Buddha, with

a mixture of mythology borrowed from other nations_. Ernest de Bunsen

almost acknowledges this when he says:

"With the remarkable exception of the death of Jesus on the

cross, and of the doctrine of atonement by vicarious

suffering, which is absolutely excluded by Buddhism, the _most

ancient_ of the Buddhistic records known to us contain

statements about the life and the doctrines of Gautama Buddha

which correspond in a remarkable manner, _and impossibly by

mere chance_, with the traditions recorded in the Gospels

about the life and doctrines of Jesus Christ. It is still more

strange that these Buddhistic legends about Gautama _as the

Angel-Messiah_ refer to a doctrine which we find only in the

Epistles of Paul and in the fourth Gospel. This can be

explained by the assumption of a common source of revelation;

but then the serious question must be considered, why the

doctrine of the Angel-Messiah, supposing it to have been

revealed, and which we find in the East and in the West, is

not contained in any of the Scriptures of the Old Testament

which can possibly have been written before the Babylonian

Captivity, nor in the first three Gospels. _Can the systematic

keeping-back of essential truth be attributed to God or to

man?_"[303:1]

Beside the work referred to above as being translated by Prof. Beal,

there is another copy originally composed in verse. This was translated

by the learned Fonceau, who gives it an antiquity of _two thousand

years_, "although the original treatise must be attributed to an earlier

date."[303:2]

In regard to the teachings of Buddha, which correspond so strikingly

with those of Jesus, Prof. Rhys Davids, says:

"With regard to Gautama's teaching we have more reliable

authority than we have with regard to his life. It is true

that none of the books of the Three Pitakas can at present be

satisfactorily traced back before the Council of Asoka, held

at Patna, about 250 B. C., that is to say, at least one

hundred and thirty years after the death of the teacher; but

they undoubtedly contain a great deal of much older

matter."[303:3]

Prof. Max Müller says:

"Between the language of Buddha and his disciples, and the

language of Christ and his apostles, there are strange

coincidences. Even some of the Buddhist legends and parables

sound as if taken from the New Testament; _though we know that

many of them existed before the beginning of the Christian

Era_."[303:4]

Just as many of the myths related of the Hindoo Saviour Crishna were

_previously current_ regarding some of the Vedic gods, so likewise, many

of the myths _previously current_ regarding the god _Sumana_, worshiped

both on Adam's peak, and at the cave of Dambulla, _were added to the

Buddha myth_.[303:5] Much of the legend which was transferred to the

Buddha, had previously existed, and had clustered around the idea of a

_Chakrawarti_.[303:6] Thus we see that the legend of _Christ_ Buddha, as

with the legend of _Christ_ Jesus, _existed before his time_.[303:7]

We have established the fact then--_and no man can produce better

authorities_--that Buddha and Buddhism, which correspond in such a

remarkable manner with Jesus and Christianity, were long anterior to the

Christian era. Now, as Ernest de Bunsen says, this remarkable similarity

in the histories of the founders and their religion, could not possibly

happen by chance.

Whenever two religious or legendary histories of mythological personages

resemble each other so completely as do the histories and teachings of

Buddha and Jesus, the older must be the parent, and the younger the

child. We must therefore conclude that, since the history of Buddha and

Buddhism is very much older than that of Jesus and Christianity, the

Christians are incontestably _either sectarians or plagiarists of the

religion of the Buddhists_.

FOOTNOTES:

[289:1] Maya, and Mary, as we have already seen, are one and the same

name.

[289:2] See chap. xii. Buddha is considered to be an incarnation of

Vishnu, although he preached against the doctrines of the Brahmans. The

adoption of Buddha as an incarnation of Vishnu was really owning to the

desire of the Brahmans to effect a compromise with Buddhism. (See

Williams' Hinduism, pp. 82 and 108.)

"Buddha was brought forth not from the matrix, but from the right side,

of a virgin." (De Guignes: Hist. des Huns, tom. i. p. 224.)

"Some of the (Christian) heretics maintained that Christ was born from

the side of his mother." (Anacalypsis, vol. i. p. 157.)

"In the eyes of the Buddhists, this personage is sometimes a man and

sometimes a god, or rather both one and the other, a divine incarnation,

a man-god; who came into the world to enlighten men, to redeem them, and

to indicate to them the way of safety. This idea of redemption by a

divine incarnation is so general and popular among the Buddhists, that

during our travels in Upper Asia, we everywhere found it expressed in a

neat formula. If we addressed to a Mongol or Thibetan the question, 'Who

is Buddha?' he would immediately reply, 'The Saviour of Men.'" (M.

L'Abbé Huc: Travels, vol. i. p. 326.)

"The miraculous birth of Buddha, his life and instructions, contain a

great number of the moral and dogmatic truths professed in

Christianity." (Ibid. p. 327.)

"He in mercy left paradise, and came down to earth because he was filled

with compassion for the sins and misery of mankind. He sought to lead

them into better paths, and took their sufferings upon himself, that he

might expiate their crimes, and mitigate the punishment they must

otherwise inevitably undergo." (L. Maria Child.)

[289:3] Matt. ch. i.

[289:4] See Bunsen's Angel-Messiah, pp. 10, 25 and 44. Also, ch. xiii.

this work.

[290:1] "As a spirit in the fourth heaven he resolves to give up all

that glory in order to be born in the world for the purpose of rescuing

all men from their misery and every future consequence of it: he vows to

deliver all men who are left as it were without a _Saviour_." (Bunsen:

The Angel-Messiah, p. 20.)

[290:2] See King's Gnostics, p. 168, and Hardy's Manual of Buddhism, p.

144.

[290:3] See chap. xii. _note_ 2, page 117.

"On a painted glass of the sixteenth century, found in the church of

Jouy, a little village in France, the Virgin is represented standing,

her hands clasped in prayer, and the naked body of the child in the same

attitude appears upon her stomach, apparently supposed to be seen

through the garments and body of the mother. M. Drydon saw at Lyons a

Salutation painted on shutters, in which the two infants (Jesus and

John) likewise depicted on their mothers' stomachs, were also saluting

each other. This precisely corresponds to Buddhist accounts of the

Boddhisattvas ante-natal proceedings." (Viscount Amberly: Analysis of

Relig. Belief, p. 224, _note_.)

[290:4] See chap. xiii.

[290:5] Matt. ii. 1, 2.

[290:6] Bunsen: The Angel-Messiah, p. x.

[290:7] We show, in our chapter on "The Birth-Day of Christ Jesus," that

this was not the case. This day was adopted by his followers long after

his death.

[290:8] "_Devas_," _i. e._, angels.

[290:9] See chap. xiv.

[290:10] Luke, ii. 13, 14.

[290:11] See chap. xv.

[290:12] Matt. ii. 1-11.

[290:13] See chap. xi.

[290:14] Matt. ii. 11.

[290:15] See Hardy's Manual of Buddhism, pp. 145, 146.

[290:16] Gospel of Infancy, _Apoc._, i. 3. No sooner was _Apollo_ born

than he spoke to his virgin-mother, declaring that he should teach to

men the councils of his heavenly father Zeus. (See Cox: Aryan Mythology,

vol. ii. p. 22.) _Hermes_ spoke to his mother as soon as he was born,

and, according to Jewish tradition, so did _Moses_. (See Hardy's Manual

of Buddhism, p. 145.)

[291:1] See Beal: Hist. Buddha, pp. 103, 104.

[291:2] See Matt. ii. 1.

[291:3] That is, provided he was the expected Messiah, who was to be a

mighty prince and warrior, and who was to rule his people Israel.

[291:4] See Hardy's Manual of Buddhism; Bunsen's Angel-Messiah; Beal's

Hist. Buddha, and other works on Buddhism.

This was a common myth. For instance: A Brahman called _Dashthaka_, a

"_heaven descended mortal_," after his birth, _without any human

instruction whatever_, was able thoroughly to explain the four _Vedas_,

the collective body of the sacred writings of the Hindoos, which were

considered as directly revealed by Brahma. (See Beal's Hist. Buddha, p.

48.)

_Confucius_, the miraculous-born Chinese sage, was a wonderful child. At

the age of seven he went to a public school, the superior of which was a

person of eminent wisdom and piety. The faculty with which Confucius

imbibed the lessons of his master, the ascendency which he acquired

amongst his fellow pupils, and the superiority of his genius and

capacity, raised universal admiration. He appeared to acquire knowledge

_intuitively_, and his mother found it superfluous to teach him what

"heaven had already engraven upon his heart." (See Thornton's Hist.

China, vol. i. p. 153.)

[291:5] See Infancy, _Apoc._, xx. 11, and Luke, ii. 46, 47.

[291:6] See Bunsen's Angel-Messiah, p. 37, and Beal: Hist. Buddha, pp.

67-69.

[291:7] See Infancy, _Apoc._, xxi. 1, 2, and Luke, ii. 41-48.

[291:8] See Bunsen's Angel-Messiah, p. 37, and Beal: Hist. Bud. 67-69.

[291:9] Nicodemus, _Apoc._, ch. i. 20.

[292:1] R. Spence Hardy, in Manual of Buddhism.

[292:2] See chap. xvii.

[292:3] "_Mara_" is the "Author of Evil," the "King of Death," the "God

of the World of Pleasure," &c., _i. e._, the _Devil_. (See Beal: Hist.

Buddha, p. 36.)

[292:4] See ch. xix.

[292:5] Matt. iv. 1-18.

[292:6] See ch. xix.

[292:7] Matt. iv. 8-19.

[292:8] See ch. xix.

[292:9] Luke, iv. 8.

[292:10] See ch. xix.

[292:11] Matt. iv. 11.

[292:12] See ch. xix.

[292:13] Matt. iv. 2.

[292:14] Bunsen: The Angel-Messiah, p. 45.

[292:15] Matt. iii. 13-17.

[292:16] Matt. xvii. 1, 2.

[293:1] This has evidently an allusion to the Trinity. Buddha, as an

incarnation of Vishnu, would be one god and yet three, three gods and

yet one. (See the chapter on the _Trinity_.)

[293:2] See Bunsen's Angel-Messiah, p. 45, and Beal: Hist. Buddha, p.

177.

_Iamblichus_, the great _Neo-Platonic mystic_, was at one time

_transfigured_. According to the report of his servants, _while in

prayer to the gods_, his body and clothes were changed to a beautiful

gold color, but after he ceased from prayer, his body became as before.

He then returned to the society of his followers. (Primitive Culture, i.

136, 137.)

[293:3] See ch. xxvii.

[293:4] See that recorded in Matt. viii. 28-34.

[293:5] See ch. xxiii.

[293:6] Bunsen's Angel-Messiah, p. 49.

[293:7] See Matt. xxviii. John, xx.

[293:8] See chap. xxiii.

[293:9] See Acts, i. 9-12.

[293:10] See ch. xxiv.

[293:11] See Ibid.

[293:12] See ch. xxv.

[293:13] Matt. xvi. 27; John, v. 22.

[293:14] "Buddha, the Angel-Messiah, was regarded as the divinely chosen

and incarnate messenger, the vicar of God, and God himself on earth."

(Bunsen: The Angel-Messiah, p. 33. See also, our chap. xxvi.)

[293:15] Rev. i. 8; xxii. 13.

[293:16] John, i. 1. Titus, ii. 13. Romans, ix. 5. Acts, vii. 59, 60.

[293:17] Müller: Hist. Sanscrit Literature, p. 80.

[293:18] This is according to Christian dogma:

"Jesus paid it all,

All to him is due,

Nothing, either great or small,

Remains for me to do."

[293:19] Müller: Science of Religion, p. 28.

[293:20] "Take heed that ye do not your alms before men, to be seen of

them: otherwise ye have no reward of your father which is in heaven."

(Matt. vi. 1.)

[293:21] "Confess your faults one to another, and pray one for another,

that ye may be healed." (James, v. 16.)

[294:1] Bunsen: The Angel-Messiah, pp. x. and 39.

[294:2] "That was the true light, which lighteth every man that cometh

into the world." (John, i. 9.)

[294:3] Matt. iv. 1; Mark, i. 13; Luke, iv. 2.

[294:4] Müller: Science of Religion, p. 140.

[294:5] Matt. v. 17.

[294:6] Müller: Science of Religion, p. 243. See also, Bunsen's

Angel-Messiah, pp. 47, 48, and Amberly's Analysis, p. 285.

[294:7] John, iv. 1-11.

Just as the Samaritan woman wondered that Jesus, a Jew, should ask drink

of _her_, one of a nation with whom the Jews had no dealings, so this

young Matangi warned Ananda of her caste, which rendered it unlawful for

her to approach a monk. And as Jesus continued, nevertheless, to

converse with the woman, so Ananda did not shrink from this outcast

damsel. And as the disciples "marvelled" that Jesus should have

conversed with this member of a despised race, so the respectable

Brahmans and householders who adhered to Brahmanism were scandalized to

learn that the young Matangi had been admitted to the order of

mendicants.

[294:8] Müller: Religion of Science, p. 249.

[294:9] Matt. v. 44.

[294:10] Hardy: Eastern Monachism, p. 6.

[294:11] See Matt. iv. 13-25.

[294:12] "And there followed him great multitudes of people." (Matt. iv.

25.)

[294:13] Hardy: Eastern Monachism, pp. 6 and 62 _et seq._

While at Rajageiha Buddha called together his followers and addressed

them at some length on the means requisite for Buddhist salvation. This

sermon was summed up in the celebrated verse:

"To cease from all sin,

To get virtue,

To cleanse one's own heart--

This is the religion of the Buddhas."

--(Rhys David's Buddha, p. 62.)

[294:14] See Matt. viii. 19, 20; xvi. 25-28.

[295:1] Müller: Science of Religion, p. 27.

[295:2] Hardy: Eastern Monachism, p. 230.

"Gautama Buddha is said to have announced to his disciples that the time

of his departure had come: 'Arise, let us go hence, my time is come.'

Turned toward the East and with folded arms he prayed to the highest

spirit who inhabits the region of purest light, to Maha-Brahma, to the

king in heaven, to Devaraja, who from his throne looked down on Gautama,

and appeared to him in a self-chosen personality." (Bunsen: The

Angel-Messiah. Compare with Matt. xxvi. 36-47.)

[295:3] "Then certain of the scribes and Pharisees answered, saying,

Master, we would see a sign from thee." (Matt. xii. 38.)

[295:4] See Matt. xxiv; Mark, viii. 31; Luke, ix. 18.

[295:5] Mark, xxviii. 18-20.

Buddha at one time said to his disciples: "Go ye now, and preach the

most excellent law, expounding every point thereof, and unfolding it

with care and attention in all its bearings and particulars. Explain the

beginning, the middle, and the end of the law, to all men without

exception; let everything respecting it be made publicly known and

brought to the broad daylight." (Rhys David's Buddhism, p. 55, 56.)

When Buddha, just before his death, took his last formal farewell of his

assembled followers, he said unto them: "Oh mendicants, thoroughly

learn, and practice, and perfect, and spread abroad the law thought out

and revealed by me, in order that this religion of mine may last long,

and be perpetuated for the good and happiness of the great multitudes,

out of pity for the world, to the advantage and prosperity of gods and

men." (Ibid. p. 172.)

[295:6] Müller: Science of Religion, p. 244.

[295:7] Matt. xix. 16-21.

[295:8] Matt. vi. 19, 20.

[296:1] Beal: Hist. Buddha, p. x, _note_.

[296:2] Matt. iv. 17.

[296:3] _i. e._, to establish the dominion of religion. (See Beal: p.

244, _note_.)

[296:4] The Jerusalem, the Rome, or the Mecca of India.

This celebrated city of Benares, which has a population of 200,000, out

of which at least 25,000 are Brahmans, was probably one of the first to

acquire a fame for sanctity, and it has always maintained its reputation

as the most sacred spot in all India. Here, in this fortress of

Hindooism, Brahmanism displays itself in all its plentitude and power.

Here the degrading effect of idolatry is visibly demonstrated as it is

nowhere else except in the extreme south of India. Here, temples, idols,

and symbols, sacred wells, springs, and pools, are multiplied beyond all

calculation. Here every particle of ground is believed to be hallowed,

and the very air holy. The number of temples is at least two thousand,

not counting innumerable smaller shrines. In the principal temple of

Siva, called Visvesvara, are collected in one spot several thousand

idols and symbols, the whole number scattered throughout the city,

being, it is thought, at least half a million.

Benares, indeed, must always be regarded as the Hindoo's Jerusalem. The

desire of a pious man's life is to accomplish at least one pilgrimage to

what he regards as a portion of heaven let down upon earth; and if he

can die within the holy circuit of the Pancakosi stretching with a

radius of ten miles around the city--nay, if any human being die there,

be he Asiatic or European--no previously incurred guilt, however

heinous, can prevent his attainment of celestial bliss.

[296:5] Beal: Hist. Buddha, p. 245.

[296:6] Matt. iv. 13-17.

[296:7] Beal: Hist. Buddha, p. 11.

[296:8] John, i. 17.