out a more satisfactory result in the modification of pantheistic and anti-Christian ideas."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."? sary. These words are conclusive; comments, therefore, are unneces 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."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.' These words are almost identical with what we find in the Bhagavad-gita. In the Mahabharata, 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 Mahabharata." 1 Indian Wisdom, pp. 153, 154. Similar sentiments are expressed in his Hinduism, pp. 212-220. 2 Indian Wisdom, p. iv. * Cox: Aryan Mythology, vol. ii. pp. 137, 138. • Ibid. p. 131. 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: "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 gen 1. Jesus was born of the Virgin Mary, who conceived him without carnal intercourse.3 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.3 3. When Jesus descended from his eral 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 Chris. tianity." (Ibid. p. 327.) He "He in mercy left paradise, and came down to earth because he was filled with compassion for the sins and misery of mankind. 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.) * Matt. ch. i. 4 See Bunsen's Angel-Messiah, pp. 10, 25 and 44. Also, ch. xiii. this work. the regions of the souls,' 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.2 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."4 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." 6. Demonstrations of celestial delight were manifest at the birth of Bud dha. The Devass 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." 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."11 8. The infant Buddha was presented with "costly jewels and precious substances. "13 9. When Buddha was an infant, just born, he spoke to his mother, and said: "I am the greatest among men." 15 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 Augel-Messiah, p. 20.) 2 See King's Gnostics, p. 168, and Hardy's Manual of Buddhism, p. 144. See chap. xii. note 2, page 117. "On a painted glass of the sixteenth century, found in the church of Jony, 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 Bunsen: The Angel-Messiah, p. x. 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. 8 "Devas," i. e., angels. 15 See Hardy's Manual of Buddhism, pp. 145, 146. 16 Gospel of Infancy, Apoc., i. 3. No sooner was Apollo born than he spoke to his virginmother, declaring that he should teach to men 10. Buddha was a 66 dangerous child." His life was threatened by King Bimbasara, who was advised to destroy the child, as he was liable to overthrow him.1 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.4 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.” 13. Buddha entered a temple, on which occasion forthwith all the statues rose and threw themselves at his feet, in act of worship.8 14. "The ancestry of Gotama Buddha is traced from his father, Sodhōdana, 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 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.) 1 See Beal: Hist. Buddha, pp. 103, 104. 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. 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.) 13. "And as Jesus was going in by the ensigns, who carried the standards, the tops of them bowed down and worshiped Jesus."'9 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 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.) See Infancy, Apoc., xx. 11, and Luke, ii. 46, 47. See Bunsen's Angel-Messiah, p. 37, and Beal Hist. Buddha, pp. 67-69. * See Infancy, Apoc., xxi. 1, 2, and Luke, ii. 41-48. 8 See Bunsen's Angel-Messiah, p. 37, and Beal Hist. Bud. 67-69. Nicodemus, Apoc., ch. i. 20. 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." 15. When Buddha was about to go forth "to adopt a religious life," Mara appeared before him, to tempt him.4 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." 17. Buddha would not heed the words of the Evil One, and said to him: "Get thee away from me.' 18. After Mara had left Buddha, "the skies rained flowers, and delicious odors pervaded the air."10 19. Buddha fasted for a long period. 12 20. Buddha, the Saviour, was baptized, and at this recorded waterbaptism 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. 14 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 1 R. Spence Hardy, in Manual of Buddhism. 2 See chap. xvii. 3" Mara" is the "Author of Evil," the 66 'King of Death," the "God of the World of Pleasure," &c., i. e., the Devil. (See Beal : Hist. Buddha, p. 36.) 4 See ch. xix. Matt. iv. 1-18. See ch. xix. and introduced names, that they may invest their venerated Sage with all the honors of heraldry, in addition to the attributes of divinity." 15. When Jesus was about "beginning to preach," the devil appeared before him, to tempt him.5 16. The devil said to Jesus: If thou wilt fall down and worship me, I will give thee all the kingdoms of the world." 17. Jesus would not heed the words of the Evil One, and said to him: "Get thee behind me, Satan." 18. After the devil had left Jesus, "angels came and ministered unto him."11 19. Jesus fasted forty days and nights. 18 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. 15 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."16 |