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BUDDHISM IN CHRISTENDOM
BV THE S.UIE AUTHOR.
THE POPULAR LIFE OF BUDDHA:
CONTAINING AN
Answer to the " Hibbert Lectures" of iSSi.
Crenon 8vo, cloth, bs.
"Contends that the atheistic and soulless Buddhism was drawn from the 'Great
Vehicle,' which was a spurious system introduced about the time of the Christian era,
whereas the 'Little Vehicle' compiled by Asoka contained the motto, 'Confess and
believe in God.' There are a large number of passages drawn from the sacred books,
which tend to prove that Mr. Lillie is right in his theory of Buddhist theology. Even
Dr. Rhys Davids admits that the Cakkavati Buddha was to early Buddhists what the
Messiah Logos was to early Christians. ' If this be so,' as Mr. Lillie is justified in asking,
how can an atheist believe in a ' Word of God made flesh '?
"Mr. Lillie thus sums up the originalities of the Buddhist movement :— Enforced
vegetarianism for the whole nation ; enforced abstinence from wine ; abolition of slavery ;
the introduction of the principle of forgiveness of injuries in opposition to the lex talionis :
uncompromising antagonism to all national religious rites that were opposed to the gnosis
or spiritual development of the individual ; beggary, continence, and asceticism for
religious teachers." — Spectator.
" Contains many quotations from the Buddhist religious writings, which are beautiful
and profound— a most readable hook." Saturday Review.
" Our author has unquestionably the storj'-teller's gift, and is able to infuse into his
allegorical Buddha something of the personal power and sweet magnanimity which must
have distinguished the beloved Tathagata. What is more, Mr. Lillie, who has evidently
been an eye-witness of the scenes he describes, most happily relieves the somewhat
monotonous marvels of the ' Lalita Vistara,' with bright realistic pictures of Indian
religious ceremonies and jungle scenery." — St. James's Gazette.
" Mr. Lillie shows that Buddha's object was, as Christ's was afterwards, to teach a
belief in a spiritual God, and a future state of existence depending on the spiritual state
of the soul in this life, and to destroy priesicraft. Instead of his disciples denying a God,
they honoured Him, solely because they believe that God spoke through him." — IVest-
vtinsier Review.
"A story of marvellous interest. . . . The author has treated his subject with great
lucidity and vigour, and displays great acuteness and erudition." — Liverpool Albion.
"The main object of the volume is to refute the erroneous view of Buddhism furnished
by the Hibbert Lectures of 1881, and the refutation is complete. . . . Mr. Lillie shows,
on the best authority, that at the time of Hwen Thsang, when the controversy between
the two parties was furiously raging, the Buddhism of Ceylon was that of the CJreat
Vehicle, the innovating Buddhism. . . . Dr. Rhys Davids has plainly shuffled the two
Buddhisms together." — Public Opinion.
London : Kecan Paul, Trench & Co., i. Paternoster Square.
I
I
CHKIST WITH THE CHAJOTH.
"BKHOI-U, I HAVE SET liEKOKE THEE A UOOK Ol'ENEU."— ReV. iii .
Fr(»itis/>hccA
BUDDHISM IN CHRISTENDOM
OR
JESUS, THE ESSENE
BY
arthur'lillie
AUIHOR OF "THE POPULAR LIFE OF BUDDHA '
" He shall be the last to obtain the great spiritual light ; and he will become a Lord
called the Buddha of Brotherly Love (INIaitreya)." — Buddkas prophecy of his successor
in ilie " Saddharina P itndarika"
WITH NUMEROUS ILLUSTRATIONS
LONDON
KEGAN PAUL, TRENCH & CO., i, PATERNOSTER SQUARE
1887
(jriic tij^hti of ttamlaiion and of ixpioduciwn arc racrucd.)
PREFACE.
It has been wisely said that, to understand any solitary
religion, two, at least, must be studied. This seems essen-
tially important when the religion is Eastern, and the student
has been educated in the West. There is a tendency in the
human mind to explain to itself that which is remote by that
which is familiar. The Western mind is logical, matter-of-
fact, impatient of symbolism. And yet Christianity is an
Asiatic religion, and all Asiatics tell us that symbolism is
the only language by which the facts of the spiritual world
can be treated.
Thus it has been shown by the Orientalist, Professor
Wilson, that the three Avesthas of the Trinity (translated
" hypostases " by the Gnostics) have come from India.-*
Colebrooke has pointed out that the hymns of the Rig Veda,
though avowedly addressed to many deities, are, " according
to the most ancient annotations of the Indian scripture,"
resolvable into a triad, and, ultimately, " one God." ^ It seems
to result from this that the meaning of this triad may be
more profitably sought in the ancient Indian books than in
vaticinations of the blunt and literal monks that composed
the Council of Nicoea.
We interpret the great drama that began our era by our
local experience. Thus the author of " Ecce Homo " has
pictured to himself the great sacramentum, or mystery of
1 "Vishnu Purana," p. 7, note. ^ «< Essays," vol. i. p. 25.
a 3
VI PREFACE.
Christianity, by his experience of " club dinners." And
Archdeacon Palcy has seen in the twelve apostles twelve
British jurymen empanneled to investigate "miracles."
I must confess that, until I studied the religions of the
East, the great drama of Palestine appeared to me a drama
with unintelligible antagonisms and a motiveless character.
The Old and New Testaments are .studied very carefully
in England, and the Indian religions are scarcely studied at
all. And yet the latter throw quite invaluable light on the
former. To this day the maidens of Krishna weep for the
Indian Tammuz, the departed god of summer. To this day,
as in the days of Aaron, the priest of Siva throws ashes in
the air to bring a malediction on his foemen. To this day
the Indian prophet sits under the " tree of Deborah " and the
" oak of enchantments." ^ He explains to us the mystery
of yoga, or union between the seen and the unseen worlds.
He explains to us what the Roman Catholic Prayer-book
means by its prayer that, as Christ deigned to become a par-
ticipator in our humanity, we may be allowed to partake of
His Divinity.
If only for the sake of historical illustration, a civilization
v/hich is still so like the civilization of Palestine in the holy
epoch deserves to be studied.
The position of her gracious Majesty Queen Victoria is a
very peculiar one. In the sixteenth century, one Trithemius,
a Benedictine, uttered a strange prophecy. He announced
that, in November, 1879, a new universal kingdom would
arise which would seize the gates of the East. Whatever
may be thought of this prediction, it is plain that the gates
of the East are now in English hands. Owing to free-trade,
also, fifty-five out of every hundred sailors on the ocean are
P^nglishmen ; and the even balance of military force on the
Continent, as well as in the opposing sections of the United
States, has given to us a physical prominence that the
^ See Dean Stanley's " Sinai and Palestine,'" p. 141.
PREFACE. vii
victories of Marlborough and Wellington failed to gain us.
But if we leave the plane of matter, the position of the queen
is more remarkable still. She holds in her dominions the
most vital sections of all the great religions of the past. Her
subjects pray to Christ, and Buddha, and Brahma, and
Jehovah. They honour Zarathustra and Moses and Ma-
homet. Benares, the holy city of the greatest religious section
of her subjects, is in her domains. She guards the so-called
" Tooth of Buddha," whose possessor is always promised the
empire of the world. No wonder that thoughtful minds
begin to see in all this a possible mission for England,
namely, to fuse the old creeds in one great crucible, and
eliminate the superstitious parts. Ancient creeds had much
once in common, and it is chiefly this common portion, the
vital essence, that has been allowed to evaporate.
" Five hundred years, Ananda," said Buddha, in the " Cul-
lavagga," " will the doctrine of the truth abide ! " ^ He also
prophesied that a new Buddha would come — Maitreya (the
Buddha of Brotherly Love). Buddha died 470 B,C. ; so
exactly five hundred years after his death, the Buddha of
Brotherly Love began to preach.
1 Cited by Dr. Oldenberg, " Buddhism,'" p. 327 ; see also Beal,
" Romantic History," p. 16.
CONTENTS
CHAPTER I.
PAGE
Object of Ancient Scriptures — To reveal the Mysteries— The " Kab-
balah "—Origen— The Heavenly Man— The Conceivable and
the Inconceivable God — Genealogies of Buddha and Christ —
Miraculous Conception — The Elephant i
CHAPTER II.
The Double Annunciation — Birth of Buddha under a Bending Tree
—Similar Legends concerning Christ — The Star of Buddha and
the Star of Christ — The Buddhist Simeon— Name-giving not a
Jewish rite— The Child Christ and the Sparrows— King Herod
and King Bimbisara — " Thy Parents seek Thee " 14
CHAPTER III.
The Homage of the Idols— " Gold, and Frankincense, and Myrrh"—
The Disputation with the Doctors cS
CHAPTER IV.
"Out of Egypt have I called My Son"— "The Great City which
spiritually is called Sodom and Egypt" — Two Alothers of the
Perfected Mystic—Two Births— Why Mary and her Son arc
always together in the "Gospel of the Infancy"
CHAPTER V.
Buddha's " Great Renunciation " 41
CHAPTER VI.
The Nazarite— Mystical and Anti-mystical Israel— Christ usually
supposed to have belonged to the latter — Position combated —
Early Persecution of Disciples ... ... ... 64
J3
X CONTENTS.
CHAPTER VII.
PAl.li
Mystical Israel— Essenes and Therapeuts— Letter of Philo to Hc-
phicstion— Therapeut and liuddhist Monasteries— Points of
Contact between the Kuddhists and Israel Mystical — The
Buddliist and Essene Baptism— The Buddhist and Essene
Mystcrium 11
CHAPTER VIII.
Buddhism and the " Kabbalah " 86
CHAPTER IX.
The Baptist— "The People prepared for the Lord"— Were they
Essenes.' — f> NoCaparos— Nazarites or Sabeans — The Book of
Adam 9'^
CHAPTER X.
Jesus and the Baptist — Great Importance of the Baptism of Jesus —
Initiation of Early Christians — Buddha's Baptism, Fasting, and
Temptation ... ... ... ... ... ••• •■• ••■ io7
CHAPTER XI.
Growth in Spirit symbolized by the Growth of the Food of
the People — Buddhist Festivals regulated by Rice Culture —
The Zodiac as a Symbol of Stages of Spiritual Progress — In
Buddhism— In Christianity — The "Monastery of our Lord"
— Description by Josephus ... ... ... ... ... .•• ii6
CHAPTER XII.
The "Signs of an Apostle "—Conflicting views of Catholics and
Protestants about Miraculous Gifts — Magic Rites of the " Kab-
balah "—The " Twelve Great Disciples" of Buddhism— " Go
ye into all the World " I3-
CHAPTER XIII.
Essenism in the Bible — Continence exacted with Communism,
Vegetarianism, and Water-drinking — "Follow Me" — The
Voice in the Sky — The King of Remedies — The Buddhist
" Sermon on the Mount" — The Buddhist Beatitudes — The New
Commandment ... ... ... ... ... ... ... 144
CHAPTER XIV.
"Glad Tidings" — Faith — The Sower — The Armour of Light —
" How hardly shall they that have Riches instruct themselves
in the Way" — Names of Buddha — The Metempsychosis in Ju-
daism and Christianity ... ... ... ... ... ... 137
CONTENTS. xi
CHAPTER XV.
PAGE
Feeding the Multitudes — Similarity to Buddhist Festivals — Feet-
washing — Walking on the Water — Parables — Dress 167
CHAPTER XVI.
Christianity and Buddhism at first propagated secretly — Descent
into Hell — Transfiguration on a Mount — Triumphal Entry into
the "City of the King"— The Buddhist "Last Supper"— Cup
of Agony — Portents at the Death of a Buddha — "They parted
My Garments " — Trinity in Unity ... ... ... ... ... 185
CHAPTER XVn.
Ritual — Saint Worship — Cosmology — Progress of Buddhism — In-
dulgences— Dispensations — Councils to put down Heresy — ■
Close Similarities in the Election of the Grand Lama and the
Pope 202
CHAPTER XVIII.
How did Buddhism reach the West .'' ... ... ... ... ... 230
CHAPTER XIX.
Christianity at Alexandria — The Church at Jerusalem 241
CHAPTER XX.
Bishop Lightfoot on the Essenes ... ... ... ... ... 257
CHAPTER XXI.
Pope Victor — Rome supersedes Jerusalem — The Introduction of
Religion by Body-Corporate— Marcion — He represented the
Teaching of St. Paul — His Gospel — Accused and Accusers
changing Places — Testimony of Marcion against Roman Inno-
vators ... ... ... ... ... ... ... ... ... 286
CHAPTER XXII.
Rama — The " Grove of Perfection " — Early Brahmin Rites — Bow-
shooting — Marriage of Rama — Palace Intrigues — Banished to
the Forest — Rape of Sita — Hanuman — Passage of Adam's
Bridge by Monkeys— Fight between Rama and Ravana ... 304
CHAPTER XXIII.
Zodiacal Interpretation of the Story — The Horse the Indian Aries
— The Lower Marriage — The Indian Tree or Virgo with the
Lion Throne — The Bird Garucla — Scorpion and the Bow — The
Elephant, Cup, and Quoit of Death ... ... ... ... 327
XII
CONTENTS.
CHAPTER XXIV.
rAr;r
Eleusis— Similarity between the Story of Rama and the Story of
Bacchus— Other roints of Contact between the Indian and
Eleusinian Mysteries... ... .. ... ••• •■• ••• 343
CHAPTER XXV.
The Legend of Osiris— The Novice Utanka — Hiram Abif
CHAPTER XXVI.
The Avatara of Krishna ...
347
... 365
CHAPTER XXVII.
The Legend of the Five Sons of Pandu
Index
384
.. 407
ILLUSTRATIONS.
Christ with the Chajoth
The Four Horses of the Apocalypse ...
Rude Monastery, Siam
Worship of Buddha as the Rice-cake ...
Old Buddhist Zodiac
Buddha preaching
Buddhist Monks
Buddhist Nuns, the Black and White Veil
Triratna Outline
The Gnostic Triad
The Buddhist Virgin and Child
The Cave-temple of Karli
The Buddhist High Altar ...
Buddha appearing at the Altar during Worship
The Heavens as conceived by the Buddhists
of Ceylon ...
Fro77tispiece
To face
36
It
75
.,
83
5?
119
„
140
JJ
182
>I
184
1)
200
,,
201
)?
205
,,
207
>J
208
[IP „
210
221
BUDDHISM IN CHRISTENDOM,
CHAPTER I.
Object of Ancient Scriptures — To reveal the Mysteries — The "Kabbalah"
— Origen — The Heavenly Man — The Conceivable and the Incon-
ceivable God — Genealogies of Buddha and Christ — Miraculous Con-
ception— The Elephant.
Ancient Scriptures.
Origen informs us that all Scriptures have two meanings
— the one spiritual, the other " historical " or " bodily," the last
for those that are not prepared to know the mysteries of the
kingdom of heaven.
These mysteries in all ancient religions were, in brief, that
man had matter for a mother, and spirit for a father ; and that
the object of his earth-life was to conquer his material nature
and unite himself with the Great Spirit of the universe. The
Christian " mysteries " did not differ in essence from the other
mysteries. This fact was put forward as a virtue by the
early Fathers of the Church, although it has since been deemed
a blemish and denied. _
■ — y
The process by which man advanced in knowledge of
spirit was called the " contemplative life " in Palestine ;
" magic " in Persia ; the " Bodhi," or " Buddhism," in India ;
"Gnosticism," the Greek equivalent of the Indian word in
Alexandria. ^
^^ B
2 BUDDHISM IN CHRISTENDOM.
About two hundred years before the Christian era a re-
markable mystical movement arose amongst the Jews. It
came from Alexandria, but its head-quarters in Palestine
nestled amongst the protecting malaria of the shores of the
Lake Marca, for it was bitterly persecuted. In Egypt these
mystics were called Therapeuts ; in Palestine, Essenes and
Nazarites. In the view of Dean Mansel, this movement was
due to Buddhist missionaries, who visited Egypt within two
generations of the time of Alexander the Great ^ — a proposi-
tion which I shall show is confirmed by the stones of King
Asoka in the East, and by Philo in the West. I shall show,
further, that the rites of this, the higher section of Judaism,
were purely Buddhist, and that two remarkable works, which
embody their teaching, minutely reproduce the theogony of
Buddhism. These works are the " Sohar " of the " Kabbalah,"
and the " Codex Nasara^us."
"^ (Tpurpose further to show that Christianity emerged from
this, the higher Judaism, and that its Bible, containing the
life of its Founder, its rites, dress, teachings, hierarchy,
architectural buildings. Councils to put down heresy, theogony
and cosmogony, bear so minute a resemblance to the rites,
etc., of Buddhism, that it seems hard to doubt that some
communication existed and long continued between the twgi
Does this mean that Christianity " was borrowed en bloc from
Buddhism " } as the CImrch Quarterly Review, misquoting an
early work of mine, reports me to have announced. It
certainly does not mean that, for no mysticism can be
borrowed from the outside world at all. It simply means
that the movement of Jesus sought the aid of mystical, and
not anti-mystical, Israel. In Palestine, as in India, the gnosis,
or knowledge of the mysteries of the kingdom of heaven,
was restricted to a priestly faction, and Christ's main design,
like that of Buddha, was to break up this exclusiveness.
To get the meaning of an ancient Scripture eighteen
hundred years after it was written, it is important to study
less the words than the writers of the words. Christianity
and its gospel emerged from the mystical section of Israel.
^ "Gnostic Heresies," p. 31.
ANCIENT SCRIPTURES. 3
Have we any means of judging what canons of composition
would guide such writers in framing a Hfe of Jesus, or Samson,
or David ? Fortunately we possess the " Kabbalah," the secret
wisdom of these mystics. Listen to the " Sohar " on the Jewish
Scriptures —
" If the Law simply consisted of ordinary expressions
and narratives, e.g. the words of Esau, Hagar, Laban,
the ass of Balaam, or of Balaam himself, why should it be
called the Law of truth, the perfect Law, the true witness of
God ? Each word contains a sublime source, each narrative
points, not only to the single instance in question, but also to
generals " (" Sohar," iii. 149 h).
"Woe be to the son of man who says that the Tora
[Pentateuch] contains common sayings and ordinary narra-
tives. For if this were the case, we might in the present day
compose a code of doctrines from profane writings which
should excite greater respect. If the Law contains ordinary
matter, then there are nobler sentiments in profane odes.
Let us go and make a selection from them, and we shall be
able to compile a far superior code. But every word of the
Law has a sublime sense and a heavenly mystery. . . . Now,
the spiritual angels had to put on an earthly garment when
they descended to earth ; and if they had not put on such a
garment they could neither have remained nor have been
understood on the earth. And just as it was with the angels,
so it is with the Law. When it descended on earth the Law
had to put on an earthly garment to be understood by us,
and the narratives are its garment. There are some who
think that this garment is the real Law, and not the spirit
which it clothed ; but these have no portion in the world to
come. And it is for this reason that David prayed, ' Open
Thou mine eyes, that I may behold the wondrous things out
of Thy Law' (Ps. cxix. 18). What is under the garment of
the Law ? There is the garment which every one can see ;
and there are foolish people who, when they see a well-
dressed man, think of nothing more worthy than his beautiful
garment, and take it for the body, whilst the worth of the
body itself consists in the soul. The Law, too, has a body.
4 BUDDHISM IN CHRISTENDOM.
This is the commandments which are called the body of
the Law. This body is clothed in garments which are the
ordinary narratives. The fools of this world look at nothing
else but this garment, which consists of the narratives of the
Law. They do not know any more, and do not understand
what is beneath this garment. But those who have more
understanding do not look at the garment, but at the body
beneath it {i.e. the moral) ; whilst the wisest, the servants of
the heavenly King who dwells at Mount Sinai, look at
nothing else but the soul {i.e. the secret doctrine), which is the
root of all the real Law ; and these are destined in the world
to come to behold the Soul of this soul {i.e. the Deity), which
breathes in the Law" (" Sohar," iii. 152 a).'^
Origen also affirms that the object of all Scriptures, the
Jewish and the Christian, is "to wrap up and conceal, under
the covering of some history and narrative of visible things,
the hidden mysteries."^ He says, further, that the outside
story or historical narrative contains purposely interruptions,
improbabilities, impossibilities. All this is done by the Holy
Spirit, " in order that, seeing those events which lie on the
surface can be neither true nor useful, we may be led to the
investigation of that truth which is more deeply concealed,
and to the ascertaining of a meaning worthy of God in those
Scriptures which we believe to be inspired by Him." ^
He says, further, that the Christian Scriptures, like the
Jewish, are to be subjected to the same canons of interpreta-
tion. In the case of Christ's temptation, for instance, on the
surface this cannot plainly be a literal narrative of a purely
historical event. "And many other instances similar to this
will be found in the Gospels by any one who will read them
with attention and will observe that in those narratives which
appear to be literally recorded there are inserted and inter-
woven things which cannot be admitted historically, but which
may be accepted in a spiritual signification." ^
^ Ginsburg, " The Kabbalah," p. 47.
^ "Dc Principiis," lib. iv. cap. i,
^ "Anti-Nicene Christian Library : Origen," i. p. 311.
Mbid., p. 317.
ANCIENT SCRIPTURES. 5
Turning to the life of Buddha, as contained in the " LaHta
Vistara," we iind that that work also explicitly states that
it is written to reveal the mysteries of the Indian wise men
(Buddhas), and show how a mortal can acquire the "divine
vision," with its concomitant " magical powers." ^
When we see thus that the lives of Jesus and of Buddha
are framed upon the same lines, we should not be astonished
to find considerable analogy between them. As a revelation
of the mysteries, they must be almost identical, if there is great
divergence historically. But if our somewhat material modern
theology errs in one direction in attempting to eliminate the
mystical element, certain mystical writers, like Mr. Melville
and Mr. Frederick Tennyson, have erred as conspicuously in
another. They have sought to eliminate the historical element
with equal completeness, forgetting a prominent doctrine of
all mysticism, that all things in the unseen world have their
counterparts in the seen.
" The lower world," says the " Sohar " (ii. 20 a), " is made
after the pattern of the upper world. Everything that exists
in the upper world is to be found, as it were, in a copy upon
earth. Still the whole is one." ^
PURUSHA, THE HEAVENLY MAN.
" God, who at sundry times and in divers manners spake in time past
unto the fathers by the prophets, hath in these last days spoken unto us
by His Son, whom He hath appointed Heir of all things, by whom also
He made the worlds ; who being the Brightness of His gloiy, and the
express Image of His Person, and upholding all things by the word of
His power, when He had by Himself purged our sins, sat down on the
right hand of the Majesty on high" (Heb. i.).
In the Pali legendary life of Buddha, when the holy infant
first sees the light, the immortal spirits thus greet him —
" O Purusha, the equal to thee exists not here. Where
will a superior be found ? "
Who was Purusha .-'
From very early days man seems to have known that
1 Foucaux's translation, pp. 7, 401.
^ See Ginsburg, p. 22.
6 BUDDHISM IN CHRISTENDOM.
he had a great destiny before him. This was to unite himself
at length, without loss of individuality, with the Great Spirit
of the universe. Thus a delicate problem arose, namely, how
to find some analogy or symbolic connection between the
two-legged creature, man, and the splendid mountains and
seas and stars that clothed the Great Spirit. Two answers
suggested themselves.
1. God was imaged as a transcendental man. In the
" Kabbalah," or secret wisdom of the Jews, he was called "the
Heavenly Man," and he represented the universe and its
breathing inhabitants. This was the Indian Purusha.
2. The second solution took for symbol the dome of
heaven, with the ecliptic for base, and the Dragon, " the Centre
of the Macrocosm," as it is called in the "Kabbalah," for apex.
This figured God, and it was feigned that man, in his passage
from the animal to the deific, passed through the various
mansions of the ecliptic like the sun. " The mysteries are
written in the vault of heaven," says the " Kabbalah."
The great bible of Catholic mystics has always been the
works of the so-called Dionysius the Areopagite. These may
not be quite due to St, Denis of France, as Parisian abbes
imagine ; and A.D. 90 rnay be too early a date for them ; but
it is difficult to date them A.D. 600, as is now the fashion, for
without doubt we get in them an able exposition of early
Christian Gnosticism. The absence of anything like a con-
troversial tone is very remarkable. The writer does not seem
to be aware that there is any other Christianity besides his
lofty mysticism. If he had had any knowledge of the
shallow diatribes of Irenaeus and Tertullian, he would cer-
tainly have met some of their anti-Gnostic arguments at least
indirectly.
St. Dionysius affirms that, in the view of the Therapeut,
or perfected mystic, God is a Being dwelling in the super-
luminous obscurity which it is the special function of the
mystic to try and pierce. This God can only be defined
by negatives, and He is to be understood by Agnosticism
rather than Gnosticism. He has no form, body, quantity,
({uality, action, passion. He cannot be called Soul, Know-
ANCIENT SCRIPTURES. y
ledge, Wisdom, Father, Son. " He made darkness His secret
place," says the writer, citing Ps. xviii. 12. "His pavilion
round about Him was the dark waters." ^
The descent of this inert, inconceivable God is the main
teaching of Buddhism. The Indian Capricorn (I copy a bas-
Fig. I.
relief from Buddha Gaya) is an elephant emerging from a
makara, or leviathan. This is the meaning of Buddha coming
to earth as a white elephant.
It is called in the " Lalita Vis-
tara," Airavana (born of the
waters).^ In the symbolism of
the catacombs this sea-monster
is equally prominent. "The
sign of the kingdom of heaven
Fig. 2.
is the Prophet Jonah," said Christ. In consequence, we con-
stantly see his figure emerging from a sea-monster. But
^ St. Denys, " CEuvres," traduites par I'Abbe J. Deluc, pp. 306, 314.
^ " Lalita Vistara," p. 196.
8 BUDDHISM IN CHRISTENDOM.
sometimes the "Jonah" is only a child (Fig. 3). This, of
course, means that Jonah is the Child Christ. Fig. 4, also
from the catacombs, is an
interesting one. Christ's
special symbol is Aries,
which in India is a horse.
Here we see the horse
emerging from the waters.
It is si<Tnificative of the
great distance that we have
travelled from the epoch
of Christ that modern
thought pronounces all
Fig. 3-
this barren and fanciful, and modern theology actually con-
demns it. In point of fact, the Gnosticism that is taught in
the rude frescoes of Jonah in the catacombs is the sole idea
in this world of appearances that is not barren. We have
Fit
come here to learn by experience the distinction between
matter and spirit ; and St. Dionysius, whatever his date, gives
us the secret teaching of the early Church. In the Fathers
we get often the same teaching, less lucidly expressed.
Tertullian draws a distinction between the active Christ
and "the Father who is invisible and unapproachable and
ANCIENT SCRIPTURES. 9
placid." He cites the Saviour as saying that " no man
knoweth the Father, save the Son." Of Christ he says that
" He it was who at all times came down to hold converse with
men from Adam on to the patriarchs and prophets in vision,
in dream, in mirror, in dark saying ; " He is Creator and
Judge.^
From this veiled God it is possible, of course, to derive
atheism ; but it is patent that the basic idea is the very
reverse of atheistic. " God is called Reason," says St.
Dionysius.^
In Buddhism, both the veiled and the unveiled God are
called Buddha (divine intelligence) — a curious name to select
if God then meant unintelligent causation. Many Asiatics
now hold that God is not a Being, but only a lofty state of
the human soul. Such an idea could only have sprung from
theism. We must conceive God before we can strive to be
like Him. We must believe in Him before we can discard
Him.
This Heavenly Man of the "Kabbalah" was plainly also
St. Paul's idea of Christ : " For as the body is one, and hath
many members, and all the members of that one body, being
many, are one body : so also is Christ. For by one Spirit
are we all baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free ; and have been all
made to drink into one Spirit. But now hath God set the
members every one of them in the body, as it hath pleased
Him. And if they were all one member, where were the
body ? But now are they many members, yet but one body.
Now ye are the body of Christ, and members in particular "
(i Cor. xii.).
Let us turn now to the first chapter of Colossians : " Who
hath delivered us from the power of darkness, and hath trans-
lated us into the kingdom of His dear Son : who is the Image
of the invisible God, the Firstborn of every creature : for by
Him were all things created, that are in heaven, and that are
^ See Tert., " V. Marc," bk. ii. cap. xxvii. ; also " Treatise against
Praxeas," xvi.
2 " On the Divine Name," cap. vii. par. 4.
lO BUDDHISM IN CHRISTENDOM.
in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers : all things were created
by Him, and for Him : and He is before all things, and by
Him all things consist. And He is the Head of the body,
the Church : who is the beginning, the Firstborn from the
dead; that in all things He might have the pre-eminence."
This gives us St. Paul's idea of Christ. He is humanity,
like the Indian Purusha, the fashioned kosmos as distin-
guished from the unfashioned. Buddha is the " Lord of the
three regions (heaven, earth, and hell)." The Pope's tiara
is called Triregno.
Genealogies.
"The book of the generation of Jesus Christ" (Matt. i. i).
Seydel has a chapter on the genealogies of Buddha and
Christ.^ In the " Lalita Vistara " and other biographies of
Buddha are long lists of the ancestors, both of Queen Maya
the mother, and King Suddhodana, who, like Joseph, had
nothing at all to do with the paternity of the holy child. It
is announced that a Buddha must be of royal and illustrious
race, and so must his mother and his putative father — points
more appropriate, perhaps, to the son of a king than the son
of a carpenter.
Seydel cites from Weber a portion of the long genealogy
of King Suddhodana, which has a considerable analogy with
the Christian lists of Joseph's ancestors —
" King Mahasammata had a son named Roja, whose son
was Vararoja, whose son was Kalyana, whose son was Vara-
kalyana, whose son was Mandhatar, whose son was Vara-
mandhatar, whose son was Uposatha, whose son was Kara,
whose son was Upakara, whose son was Maghadeva."^
This list is from the " Dipawanso," and it is also given by
Mr. Tumour, in the JoiLnial of the Asiatic Society of Bengal,
vol vii. p. 925. It is needless to say the list is a very long
one indeed — Sihassero's descendants alone were eighty-two
thousand, who all reigned supreme in Kapilavastu.
1 " Evangelium von Jesu," p. 105. - Seydel, p. 106.
ANCIENT SCRIPTURES. 1 1
"The last of these was Jayaseno. His son was Sehahanu,
who was endowed with great personal splendour. Unto the
said Sehahanu were born five sons — Suddhodano, Dhotodano,
Sukkodano, Ghutitodano, and Amitodano. Siddatho (Buddha),
the Saviour of the World, was the son of Suddhodano,"
The history of the birth of Buddha is briefly this. When
the legendary narratives open he is disclosed residing in the
heaven Tusita, and exercising the functions of Purusha, or
God viewed as a transcendental man. He rules the Triloka.
He is called in the Tibetan Scripture the " Heavenly Father,"
the " Light of the World," the " God of Gods," the " King of
Kings," the "Omniscient." But certain atheistical teachers
being abroad in the world deluding mankind, it is deter-
mined that these shall be nullified by the avatara of a Buddha
to earth — his incarnation, in point of fact.
Search is made for a suitable mother in whose womb the
divine child may be born ; and in the city of Kapilavastu
(Nagar Khas, N. Oude) is found a queen named Maya Devi,
married to King Suddhodana. This lady is beautiful as a
heavenly spirit. Her hair is glossy as the body of a black
bee. Her voice is as musical as the kokila, or Indian cuckoo.
She is a personification of chastity and virtue.
Discussion takes place among the heavenly spirits as to
the form to be assumed by a Buddha about to become in-
carnate, and the spirit of an ancient rishi, or holy man,
announces that in the Rig Veda and the ancient books it is
laid down that this form must be that of a white elephant.
The reason of this will be patent to those who have read the
previous section. Martanda, the solar god-man, the vice-
gerent of the universe, was symbolized as an elephant.-^ It is
also a symbol of the Holy Spirit.
Conception.
" A Virgin shall conceive."
Attempts have recently been made to prove that the
mother of Buddha was not a virgin ; but this goes completely
counter both to the northern and southern Scriptures. It is
^ " Satapatha Brahmana," iii. 1-33.
12 BUDDHISM IN CHRISTENDOM.
stated in the " Lalita Vistara " that the mother of a Buddha
" must never have had a child." ^ In the southern Scriptures,
as given by Mr. Turnour, it is announced that a womb in
which a Buddha-clect has reposed is like the sanctuary of a
chaitya (temple). On that account the mother of Buddha
always dies in seven days, that no human being may again
occupy it.^ The name of the queen is borrowed from
Brahminism. She is Maya Devi, one of the names of Durga,
who is also Kanya, the Virgin of the Zodiac. The con-
ception was miraculous, and, of course, entirely independent
of the good King Suddhodana. " By the consent of the
king," says the " Lalita Vistara," " the queen was permitted
to lead the life of a maiden, and not of a wife, for the space
of thirty-two months."
In the " Kabbalah " it is announced that the Heavenly Man
comes to earth in the mercaba, or chariot. This chariot is, of
course, the seven stars of the Great Bear, imaged in the old
religions as the Seven Rishis, the Seven Amesha Speiitas, the
Seven Manushi or Mortal Buddhas, the Seven Angels of
the Apocalypse. As each of these stars, as I shall show,
represents a legion of beatified saints, the meaning of this is
not far to seek. God, as the Heavenly Man, comes to earth
through the mouthpiece of His saints and angels. These, in
the Bible, are frequently convertible terms.
Buddha, too, when he came to earth under the symbol of
the white elephant, travelled, as we learn from the " Lalita
Vistara," in the chariot of the gods. Millions of heavenly
spirits, headed by Indra, the King of Heaven, accompanied
him — beautiful cloud-nymphs, and the four maharajas, the
great kings who are believed to support the Kosmos at the
four cardinal points. The chariot that brings down the little
white elephant has four faces, as, of course, it images the
Kosmos, and each corner is supported by one of the ma-
harajas.
In the Armenian ritual this is the Collect for Good
Friday : " Thou who, seated in majesty on the fiery chariot of
four faces, ineffable Word of God, hast come down from
^ Foucaux, p. 31. ^ Journ. Ben. As. Soc, vol. vii. p. 800.
ANCIENT SCRIPTURES. 1 3
heaven for Thy creatures, and deigned to-day to sit at table
with Thy disciples. Surprised with admiration, the seraphim
and cherubim and principalities of the celestial cohorts
gathered round, crying in their astonishment, ' Holy, holy,
holy, is the Lord of hosts. ' " ^
It is to be remarked that four stars of the Great Bear
make a square, the chariot of the four faces.
In the southern versions Buddha also descends as a
white elephant. The queen, in a vision, is transported to
Himavat, the fabled mountain of the sky, by the side of
which grows the mighty tree, which is fifty miles high. Four
great queens carry her in her couch to the shores of a
delicious lake that sparkles under a mountain of silver. On
the eastern side of this mountain was a cavern, and into
this Queen Maya was carried. Whilst she was lying there,
Buddha, in the form of a young white elephant, approached,
carrying a pure white lotus in his trunk. He marched three
times round the queen, and then entered her right side.
On this narrative the Rev. Spence Hardy makes the
following comments : " The resemblance between this legend
and the doctrine of the perpetual virginity of the mother of
our Lord cannot but be remarked. The opinion that she had
ever borne other children was called heresy by Epiphanius
and Jerome long before she had been exalted to the station
of supremacy she now occupies amongst the saints in the
estimation of the Romish and Greek Churches. They
suppose that it is to this circumstance that reference is made
in the prophetical account of the eastern gate of the temple :
'Then said the Lord unto me, This gate shall be shut. It
shall not be opened, and no man shall enter in by it, because
the Lord the God of Israel hath entered in by it. Therefore
it shall be shut ' " (Ezek. xliv. 2)?
It is to be remarked in Buddhism that the mother of a
Buddha always dies after giving birth to the divine child, as
we have shown.
1 Compare Migne, vol. viii. p. 1303, with Lapostilet, " Liturgie de la
Messe Armdnienne," p. 28.
2 Spence Hardy, " Manual of Buddhism," p. 145 ; Bigandet, p. 35.
14 BUDDHISM IN CHRISTENDOM.
CHAPTER II.
The Double Annunciation — Birth of Buddha under a Bending Tree —
Similar Legends concerning Christ — The Star of Buddha and the
Star of Christ — The Buddhist Simeon — Name-giving not a Jewish
Rite — The Child Christ and the Sparrows — King Herod and King
Bimbisara — " Thy Parents seek Thee."'
The Double Annuncl\tion.
It is recorded that when Queen Maya received the supernal
Buddha in her womb, in the form of a beautiful white elephant,
she said to her husband, " Like snow and silver, outshining
the sun and the moon, a white elephant of six defences, with
unrivalled trunk and feet, has entered my womb. Listen ; I
saw the three regions (earth, heaven, and hell), with a great
light shining in the darkness, and myriads of spirits sang my
praises in the sky." ^
A similar miraculous communication was made to King
Suddhodana by the devas immediately after the miraculous
conception —
" The spirits of the Pure Abode, flying in the air, showed
half of their forms, and hymned King Suddhodana thus —
" ' Guerdoned with righteousness and gentle pity,
Adored on earth and in the shining sky,
The coming Buddha c[uits the glorious spheres.
And hies to earth, to gentle Maya's womb.' " ^
Seydel has a chapter headed " Conception by tlic Holy
Ghost." He cites several passages of the Buddhist legends ;
amongst others the following from the " Lalita Vistara," de-
scribing the abnormal nature of the birth —
^ Foucaux, " Lalita Vistara," p. 63. , ^ Foucaux, p. 62.
MIRACULOUS BIRTH. I 5
" Thus, O monks, Buddha was born, and the right side of
his mother was not pierced, was not wounded ; it remained
as before." ^
1 may mention here that an objection has been taken to
the paralleHsm so often traced of late between the lives of
Buddha and Christ. The Rev. R. Collins, a gentleman who
has lived in India, and contributed papers to the Indian
Antiquary in illustration of its archaeology, has taken a recent
writer to task. His position is that " the supposed miracu-
lous conception, the bringing down of Buddha from the
Tusita heaven, the devas acknowledging his supremacy, the
presentation in the temple when the images of Indra and
other gods threw themselves at his feet, the temptation by
Mara" — which legends are embellished by the modern writer
I have already quoted (Mons. Ernest de Bunsen), under such
phrases as " Conceived by the Holy Ghost," " Born of the
Virgin Maya," " Song of the heavenly host," " Presentation in
the Temple and Temptation in the Wilderness" — "none of these
are found in the early Pali texts ; " ^ and Mr. Collins lays
down the further proposition that all these points were in-
serted in the northern Buddhist scriptures after the Malabar
Christians had formed a sect in India, and made known the
Christian Gospels. I shall examine these statements each in
its proper place.
By early Pali texts Mr. Collins means the two brief lives
of Buddha given in Buddhaghosa's " Atthakatha." The one
has been translated in part by Mr. Turnour, and the other by
Professor Rhys Davids.
Surely Mr. Collins cannot have read these lives. Mr.
Tumour's biography distinctly tells us that Indra and the four
maharajas and the heavenly host came and worshipped
Buddha in the heaven Tusita, on the occasion of his approach-
ing "advent" to earth "for the purpose of redeeming the
world." 3
^ Foucaux, p. 97.
2 The Rev. R. Collins, " Buddhism in Relation to Christianity," p. 5.
^ Turnour, " Pali Buddhistical Annals," Joiirn. Ben. As. Soc, vol. vii.
PP- 798, 799-
1 6 BUDDHISM IN CHRISTENDOM.
This is surely an " acknowledgment of supremacy " on the
part of the devas ; and it is also as certainly stated that
Buddha was "conceived in the womb of the great Maya,"^
and that in a miraculous manner. "At the instant of this
great personage being conceived in the womb of his mother,
the whole of the ten thousand worlds (the kosmos) simulta-
neously quaked, and thirty-two miraculous indications were
manifested. For the protection also of the Buddha-elect, as
well as his mother, four spirits mounted guard with sword
in hand." 1
Whilst Buddha was in his mother's womb, it is stated also
that the womb was transparent.^ Dr. Rhys Davids has pointed
out the interesting fact that certain mediaeval frescoes repre-
sent Christ as visible when in His mother's womb.^
In southern scriptures, as well as the northern ones, the
conception is described as immaculate.
"A Buddha-elect, with extended arms and erect in posture,
comes forth from his mother's womb undefiled by the im-
purities of that womb, clean and unsoiled, refulgent as a gem
deposited in a Kashmir shawl." ^
Since I wrote the above, a book has appeared, entitled "The
Light of Asia and the Light of the World." It takes up
much the same line as Mr. Collins. The Saturday Revieiv, ki
an able article condemning the narrowness of its author.
Professor Kellogg, points out that in the Chinese books
Buddha is said over and over again to have been incarnate
of the " Holy Spirit." The critic says further that, since the
publication of Seydel's book, it is impossible any longer to
maintain that there has been no derivation from the Buddhist
books.^
We have seen that the divine annunciation was to the
father as well as the mother. It is a singular fact that, in the
New Testament, there is also a double annunciation. In Luke
(i. 28), the angel Gabriel is said to have appeared to the Virgin
Mary before her conception, and foretold to her the miraculous
' Tumour, Journ. Ben. As. Soc, vol. vii. p. 800.
-' " Birth Stories," p. 65. ^ Turnour, Journ. Ben. As. Soc.^ vol. vii. p. 801 .
^ Saturday Kevieiu, February C, 1886.
MIRACULOUS BIRTH. ly
birth of Christ. In Matthew (i. 19), an angel comes to Joseph
after his nuptials, and announces that what is conceived in his
wife is of the Holy Ghost. Dr. Giles remarks that it is a
singular fact that Mary seems never to have told her husband
a word about the miracle of which she was a witness, and
that " Joseph found out the fact (of his wife's pregnancy) for
himself." 1
This double annunciation in the case of both Buddha and
Christ is most important. In the New Testament we get
it from two distinct writers, whose accounts stultify one
another. The Buddhist narrative, on the other hand, is har-
monious. If there has been derivation, as Mr. Collins asserts,
the original narrative in this case seems plainly to have been
the Eastern one.
Birth of Buddha.
Amongst the "thirty-two signs" that indicate the mother
of a Buddha, the fifth is that, like Mary, the mother of Jesus,
she should be " on a journey " at the time of her expected
labour.2 It so happened, as we learn by the narrative given
to us by Mr. Tumour, that when Queen Maya was ten months
gone with child, a desire seized her to return to her father's
city. King Suddhodana consented to this. The road from
Kapilavastu to that city was made smooth and spread with
foot-clothes. Arches of green plantains and the areca flower
were set up, and the queen set out with much pomp in a
" new gilt palanquin."
Between the two cities was a lovely forest, which rivalled
the nandana grove in the soft luxury of its blossoms and
boughs. A nandana grove is at once a forest in paradise,
and its counterpart on earth the garden of a monastery.
There, amid the soft songs of the Indian cuckoo, the queen
alighted, and sought the shade of a fine sala tree {S/iorca
robiLsta). Whilst there the pains of labour seized her, and
the sala tree bent down its branches to overshadow her. At
this moment the queen was transfigured. Her countenance
^ Giles, " Hebrew and Christian Records," vol. ii. p. 175.
2 Beal, " Romantic History," p. 32.
1 8 BUDDHISM IN CHRISTENDOM.
shone like "glimmering lightning," and the halo of the Queen
of Nandana was round her head. Then the infant Buddha
came forth, and the great kings of the four cardinal points
received him in a cloth or net. Two miraculous jets of water
came from the sky to baptize him. Afar, from the lips of
immortal spirits, was heard the song before cited —
" O Purusha,
The equal to thee exists not here.
Where will a superior be found ? " ^
In a version of the "Gospel of the Infancy" in the library
of Berne, a palm tree bends down in the same way to Mary.'^
That some such legend was current in Palestine is proved, I
think, from the account of Christ's birth in the Koran —
" So she conceived him, and she retired with him into a
remote place. And the labour-pains came upon her at the
trunk of a palm tree, and she said, ' Oh that I had died before
this, and been forgotten out of mind ! ' And He called to her
from beneath her, ' Grieve not, for thy Lord has placed a
stream beneath thy feet ; and shake towards thee the trunk
of the palm tree — it will drop upon thee fresh dates fit to
gather.' " ^
In the " Protevangelion " Mary and Joseph are described as
journeying near a cave when the pains of labour seize her.
She alights from her ass and enters it, and Joseph hastens
to Bethlehem for a Jewish midwife. As he proceeds certain
marvels are visible. The clouds are astonished, and the birds
of the air stop in their flight. The dispersed sheep of some
shepherds near cease to gambol, and the shepherds to beat
them. The kids near a river are arrested with their mouths
close to the water. All nature seems to pause for a mighty
effort* In the " Lalita Vistara" the birds of the air also
pause in their flight when Buddha comes to the womb of
Queen Maya.^ And fires go out and rivers are suddenly
^ Tumour, Join-n. Ben. As. Soc, vol. vii. p. 80 1.
2 Given with the other Apocryphal Gospels by Voltaire " CEuvres,^^
vol. xl.
■•^ E. H. Palmer, "The Our'an," xix. 22.
Chap. xiii. s Foucaux, p. 53.
4 r\
MIRACULOUS BIRTH. I9
arrested in their flow when his holy feet touch earth.^ Joseph
succeeds in finding a midwife. He brings her to Mary ; and
a mighty Hght dazzles them. This supernatural light con-
tinues until the holy Child appears and begins to suck His
mother's breast.
" Then the shepherds came and made a fire, and the
heavenly host appeared, praising and adoring the supreme
God. And as the shepherds were engaged in the same
employment, the cave at that time seemed like a glorious
temple, because at that time the tongues of angels and men
united to adore and magnify God on account of the birth of
the Lord Christ."
In the " Lalita Vistara," Queen Maya is also attended by
a midwife when she retires under her tree. This woman is
said to be the mother of the previous Buddha.^ In the
"Abinish Kramana" Indra himself, disguised as an old
woman, attempts to act as midwife.
The Star and the Magi.
Buddha, like Christ, had a star presiding at his birth —
Pushya,^ the "King of Stars." Colebrooke, the best astro-
nomer of Oriental philologists, identifies this as the S of
Cancer.'*
The " Protevangelion " announces that the " extraordinary
large star shining among the stars of heaven and outshining
them all," stood just above the cave where Mary lay with the
young Child. ^
Much has been written about the star that is supposed
to herald the Christ, the Buddha, the Zarathustra, the
Mahomet — the seven great prophets of the Kalpa. One
thing seems plain, and that is, that if there is such a star,
it does not come at regular intervals.
The " Vishnu Purana " gives a curious fact apropos of the
avataras of Vishnu. It says that the star that heralds
1 Foucaux, p. 100. 2 Page 86, ^ Foucaux, p. 61.
* " Essays," vol. ii. p. 334. 5 " Prot.," xv. 9.
20 BUDDHISM IN CHRISTENDOM.
these is a star of the asterisms that makes itself visible inside
the square made by the four stars of the Great Bear. This
in India is the vimana (chariot) of the gods, with its seven
fiery steeds.
Who were the "Wise Men" who came to greet the infant
Christ? Much has been written on this subject. They
were kings, according to some ; adepts in occult lore, accord-
ing to others, who have taken the description in its literal
sense. Seydel identifies them with the heavenly kings —
Brahma, Indra, etc., who figure in the " Lalita Vistara." ^ I
think here he has overlooked the importance of the southern
legend. When the infant Buddha is born, four Brahmins,
the wise men of India, receive him in a golden net. Then the
•Maharajas, the four great kings of the kosmos, bear him ; for
is he not Purusha, the kosmos imaged as a heavenly man ?
" Fragrant flowers " and other offerings were made to him,
says the narrative.
The Indian Simeon.
The close parallelism between the incident of Simeon in
the second chapter of Matthew, and the story of Asita in the
Buddhist legendary life, has been often pointed out. Asita
is called Kaladevala in the Pali version, both words having
for root the adjective " black."
Asita dwells on Himavat, the holy mount of the Hindoos,
as Simeon dwells on Mount Zion. The " Holy Ghost is
upon " Simeon. That means that he has obtained the facul-
ties of the prophet by mystical training. He " comes by the
Spirit " into the temple.
Now let us turn to Asita. We will take the Pali version
of his story. It is quite a mistake on the part of Mr. Collins
to suppose that he is only to be met with in the " Lalita
Vistara," or northern scripture.
Asita is an ascetic, who has acquired the eight magical
faculties, one of which is the faculty of visiting the Tawa-
tinsa heavens. Happening to soar up into those pure regions
1 " Evangclium von Jesu," p. 135.
MIRACULOUS BIRTH. 21
one day, he is told by the host of devatas, or heavenly spirits,
that a mighty Buddha is born in the world, " who will estab-
lish the supremacy of the Buddhist Dharma." The " Lalita
Vistara " announces that, " looking abroad with his divine eye,
and considering the kingdoms of India, he saw in the great
city of Kapilavastu, in the palace of King Suddhodana, the
child shining with the glitter of pure deeds, and adored by
all the worlds." Afar through the skies the spirits of heaven
in crowds recited the " hymn of Buddha." ^
This is the description of Simeon in the " Gospel of the
First Infancy," ii. 6— "At that time old Simeon saw Him
(Christ) shining as a pillar of light when St. Mary the Virgin,
His mother, carried Him in her arms, and was filled with
the greatest pleasure at the sight. And the angels stood
around Him adoring Him as a King; guards stood around
Him."
Asita was, as we have seen, a Brahmin^ adept, with the
eight magical faculties of Patanjali's "Yogi Sastra." One of
these, according to Colebrooke, is the power of levitation, or
" rising like a sunbeam to the solar orb." ^ Taking advantage
of this power, the old Brahmin, says the "Lalita Vistara,"
" after the manner of the King of the Swans, rose aloft in
the sky, and proceeded to the great city of Kapilavastu." ^
When he reached the palace of the king a throne was given
to him, and a very gracious reception.
" Raja," he said, " to thee a son has been born. Him I
will see."
"The Raja," says the Pah version,^ "caused the infant,
richly clad, to be brought, in order that he (the infant) might
do homage to the Brahmin. The feet of the Buddha-elect,
at that instant, performing an evolution, planted themselves
on the top-knot of the Brahmin. There being no one greater
to whom reverence is due than a Buddha-elect, the Brahmin,
instantly rising from the throne on which he was seated,
bowed down, with his clasped hands raised over his head, to
^ Foucaux, " Lalita Vistara," p. 103.
2 " Essays," vol. i. p. 250. ^ Foucaux, p. 104.
^ Tumour, Journ. Ben. As. Soc, vol. vii. p. 802. '
22 BUDDHISM IN CHRISTENDOM.
the Buddha-elect. The raja also, witnessing this miraculous
result, bowed down to his own son." ^
But the courtiers of the good King Suddhodana were
plunged into the greatest consternation, for the ascetic burst
suddenly into a flood of tears.
" Is there any misfortune impending over the infant of our
ruler ? " they said, anxiously.
" Unto him there is no misfortune impending," said the
Brahmin. " Without doubt he is destined to become the
Buddha."
" Why, then, dost thou weep .'' "
" Because I am old and stricken in years, and shall not
live to see the glory of his Buddhahood. Therefore do I
weep."
The points of contact between Simeon and Asita are
singularly close. Both are men of God, " full of the Holy
Ghost." Both are brought "by the Spirit" into the presence
of the holy Child, for the express purpose of foretelling his
destiny as the anointed one.
Name-giving.
Five days after the birth of Buddha an important cere-
mony occurred. The Brahmins of the city met together, and
the young boy received a name. This name was Siddhartha
(He who succeeds in all things),^ and it was chosen by means
of occult knowledge. Eight days after the birth of Jesus
the holy Child underwent the ceremony of name-giving and
circumcision. This occurred in the temple at Jerusalem,
according to the canonical Gospels ; but the " Gospel of the
First Infancy " announces that the rite took place in the cave
where He was born. He was called Jesus (Saviour), by com-
mand of the angel Gabriel. It also foreshadowed the fact
that he would be the Saviour of the world.
I think this narrative of the highest importance, because
this ceremony of name-giving and casting the horoscope was
not a Jewish rite. There is no mention of any such ceremony
1 Turnour, Journ. Ben, As. Soc, vol. vii. p. 802.
MIRACULOUS BIRTH. 2$
until we read of it in the narrative of St. Luke. This would
indicate that the rite of name-giving came through the Thera-
peuts from India. The dominant party were rigid sticklers
for the letter of the Law. Even in the early Church, name-
giving at baptism was not for a long time universal.
Prophecy.
" That it might be fulfilled which was spoken by the prophet."
Christianity, like Buddhism, was a radical revolution, which
it was sought afterwards to disguise in some of the vestments
of the priestly tyranny that it had superseded. In both cases
the bibliolatry of the common people had to be dealt with.
Christianity took over the Bible of the Jews, but reversed its
meaning. Buddhism discarded the vedas as holy books, but
appealed to their higher spiritual teaching. Seydel points out
likewise', from Lefmann and from Foucaux (" Lalita Vistara,"
p. 13, ef scg.), an attempt on the part of the Buddhist writers
to find the career of Buddha foreshadowed in the Rig Veda
and in the Brahmanas. He is Purusha, the heavenly man
of the old Hindoo religion. His symbol is the elephantlike
Martanda, the mystic tgg. In consequence, certain heavenly
spirits disguise themselves as Brahmins, and fly off to earth to
discover in the holy books when an avatara of the god-man
is due. After due research, it is pronounced that in twelve
years the Buddha must enter the womb of a mother. The
Brahmin books are consulted on other occasions. Buddhism
tolerated Brahminism, and made use of its superstitions for
the common people. Christianity also sought to conciliate
the lower Judaism. I shall show by-and-by that each creed
suffered much in consequence.
Hymns.
Seydel has pointed out that the Buddhist scriptures, like
the Christian ones, are written in prose, with hymns and lyrical
passages inserted from time to time.^ In the case of the
' " Evangelium von Jesu," p. 140.
24 BUDDHISM IN CHRISTENDOM.
Buddhist writings this was a necessity. They were composed
before the letters of the alphabet had been introduced into
India, and metre helped the monks to preserve them in
memory. By-and-by prose writings were introduced. Hence
the mixture.
The Child Christ and the Sparrows.
When Buddha was twelve years old, he wandered into the
royal gardens with a bow and arrows. His young companions
were in other gardens near, enjoying themselves in the same
way. Suddenly a flock of wild geese flew over, and Deva-
datta, a cousin of Buddha's, let fly an arrow, which brought one
of them to the ground. The young Buddha rested the
wounded bird on his lap, and anointed the wound with oil and
honey.
Devadatta claimed the bird, on the ground that he had
shot it. Buddha answered thus : " If the bird were dead it
would belong to Devadatta. It lives, and therefore it is
mine."
This answer failed to satisfy the cousin, who again claimed
the bird, alive or dead.
But a shining deva from the heaven of Brahma came down
to earth, and adjudicated between the cousins.
" The bird belongs to Buddha," he said, " for his mission
is to give life to the world. He who shoots and destroys is
by his own act the loser and disperser." ^
Devadatta is the Judas of Buddhism, and in the " Gospel
of the Infancy" the youthful Judas also shares Christ's sports.
He strikes Christ on one occasion, and, in return, the young
boy casts out a devil from his assailant. On another occasion
Jesus makes some sparrows of clay, and gives life to them — a
Sparable very like that of Buddha and the wounded bird. ^
King Herod and King Bimbisara.
It is recorded that King Bimbisara, the King of Magadha,
was fearful that some enemy would subvert his kingdom. In
^_" Romantic History," p. 73. - " First Infancy," i. 8.
MIRACULOUS BIRTH. 2$
consequence he summoned his chief councillors, and said to
them, " Make search and discover if there be any one capable
of compassing my downfall, and if there be, take care that he
be hindered in such an attempt." The councillors of the king
sent forth two trusty messengers, who searched east and west
in the raja's dominions. They then passed over the borders,
and there met a man, who said to them —
" Away to the north there is a precipitous mountain of the
Himalayan range. Underneath the wooded belt of that
mountain is a tribe called the Sakyas. In that tribe is a
youth newly born, the first begotten of his mother. On the
day of his birth the Brahmins calculated his horoscope, and
they fixed that he will either be a Chakravartin and rule the
great empire of Jambudwipa, or else he will become a hermit
and win the ten names of Tathagata, the Buddha."
At once the two messengers returned to the king, and nar-
rated what they had heard. They counselled him to raise a
large army and to march and destroy the child.
King Bimbisara, unlike King Herod, here replied, " Speak
not thus. If the youth become a Chakravarti Raja, he
will wield a righteous sceptre, and we are bound to obey
him. If he become the mighty Buddha, his love and com-
passion leading him to deliver and save all flesh, then we
must become his disciples." ^
"Thy Parents seek Thee."
Seydel has a chapter with the above heading, drawing
attention to another point of resemblance between the lives of
the young Buddha and the young Christ. On one occasion,
each in early youth wandered away from his parents, and a
search had to be instituted to recover him. Some of these
points of contact are less striking than others, but I think all
worthy of notice, because probably in every case there is a
meaning of some importance not now always traceable.
At the spring festival, like the modern rajahs in India,
the king went with his court to take part in the ploughing.
^ "Romantic History of Buddha," p. 104.
26 BUDDHISM IN CHRISTENDOM.
The king ploughed with a plough ornamented with gold ; his
nobles ploughed with a plough ornamented with silver ; but
the little prince, who was taken to the show, wandered away
and sat under a jambu tree (the rose-apple). Whilst there
he was accosted by five rishis, or wise men. They, by the
force of their magical vision, were able to detect his mighty
destiny.
The rishis began to repeat the following gathas : —
The first rishi said —
"In a world devoured by the fire of sin
This lake hath appeared ;
In him is the Law
Which brings happiness to all flesh ! "
The second rishi said —
"In the darkness of the world
A light has appeared,
To lighten all who are in ignorance ! "
The third rishi said —
" Upon the tossing ocean
A bark has approached,
To save us from the perils of the deep ! "
The fourth rishi said —
" To all who are bound in the chains of corruption
This great Saviour has come ;
In him is the Law
That will deliver all ! "
The fifth rishi said —
" In a world vexed by sickness and old age
A great Physician has appeared,
To provide a Law
To put an end to both."
Soon the king appeared searching for his son, when lo !
this marvel was visible. The shadows of all the other trees
had turned, but the jambu tree still screened the young boy
with its shade.
The rishis having saluted the feet of Buddha, flew off
through the air.
MIRACULOUS BIRTH. 2/
The five rishis mystically are the Dhyani Buddhas, the
first officers in the celestial hierarchy of the transcendental
Buddha. They are present to bear witness to his mighty
mission, and to the fact that it is distinct from that of his
earthly father.
" Wist ye not that I must be about My Father's business."
These words of Christ have a similar import. The miracle
of the light coming from the young boy, and not from the
material sun, is the same lesson objectivized.
28 BUDDHISM IN CHRISTENDOM.
CHAPTER III.
The Homage of the Idols—" Gold, and Frankincense, and Myrrh "—The
Disputation with the Doctors.
The Homage of the Idols.
It is recorded in the " Lalita Vistara " that certain elders
came and gave counsel to the king, saying, " It is meet,
O king, that the infant should be now presented at the temple
of the Gods."
" It is proper that this should be done," said Suddhodana.
" Let the streets and bazaars be splendidly adorned. Beat
the drums, ring the bells. Let the lame, the deaf, the blind,
the unsightly be removed from the line of procession, and
everything else of evil augury. Assemble the neighbouring
kings, the nobles, the merchants, the householders in gala
dress. Let the Brahmins decorate the temples of the gods."
The king's orders were promptly obeyed. In due time,
accompanied by the loud blare of Indian instruments — the
conch shell, the flute, the tambourine, the "drum of joy," — the
young infant went in " great and pompous royal ceremony "
to the temple. Elephants in crowds, and horses and chariots,
citizens and soldiers, joined in the procession. Parasols were
reared aloft, streamers waved, banners were unfurled. Vil-
lagers and nobles, the poor and the rich, pressed forward to
the show. The streets and the squares were carpeted with
flowers, and vases of sweet scent were lavishly flung about.
Also, in harmony with the crude ideas of early art that a
perfectly smooth plain was the highest ideal of beauty, rough
GIFTS AND HOMAGE. 29
places were made smooth and tortuous paths straightened.
Rude designs of these flags and drums, and " long horns and
flageolets," ^ are given in the earliest sculptures. The men
have kummerbunds, and bare legs and chests ; the women
are clothed chiefly in heavy arm and leg bangles. We can
see the procession of good King Suddhodana in modern
India.
The car of the young Buddha was borne respectfully along
by a procession of gods. Beautiul apsarases sounded seraphic
notes ; flowers fell from heaven.
When the procession reached the temple, the images of
the gods — Indra, Brahma, Narayana, Kouvera the God of
wealth, Skanda, and the Four Maharajas— stood up in their
places and saluted the feet of the young infant, and wor-
shipped him as the transcendental Deity revealed on earth.
A hymn which they sang on the occasion plainly shows
this :—
" Tall Meru, King of Mountains, bows not down
To puny grain of mustard seed. The sea,
The yeasty palace of the Serpent King,
Ne'er stoops to greet the footprints of a cow :
Shall Sun or Moon salute a glistening worm .'*
Or shall our Prince bend knee to gods of stone?
Who worships pride, the man or God debased.
Is like the worm, the seed, the cow-foot puddle ;
But like the sun, the sea, and Meru Mount,
Is Swayambhu, the self-existent God ;
And all who do him homage shall obtain
Heaven and Nirvritti."
When the gods had finished this hymn, their statues
became animate, and the temple shone with all the glory of
the heavenly host.
A passage from the " First Gospel of the Infancy " may
be cited here. When Mary and Joseph fled to Egypt, they
reached a city where a mighty idol was worshipped. This
idol made the following revelation to its priests : " In this city
has arrived an unknown God, who is the true God, and none
other but he is worthy of worship, because He is the Son of
^ See Cunningham, " Bhilsa Topes," p. 30, also plate xiii.
30 BUDDinSM IN CHRISTENDOM.
God." ^ The idol then tumbled off its pedestal, and was
broken to fragments.
It is difficult to conceive that these two narratives could
have been written quite independently. Plainly they both
convey the same meaning, namely, that the idols of a dead
religion were greeting its successor.
The Presentation of Gifts.
A short time after this, a Brahmin, named Purohita, respect-
fully suggested to the king that the young Buddha should
receive the customary " gifts." So at sunrise he was carried
in the arms of his aunt, Maha Prajapati Gautami, to the beau-
tiful Vimalaviyuha, the Stainless Garden. There, for seven
days and nights, he was decked with rings and bracelets and
diadems, with strings of pearls, with rich silks and golden
tissues ; and young girls in thousands gazed at him in rapture.
In China, God depicted as an Infant is as popular as Bala
Krishna in India, or the Virgin and Child in Italy. But on
this occasion, in the Stainless Garden, those who believed in
the efficacy of trinkets and tawdry finery received a rebuke.
Suddenly a majestic spirit made half of its divine form visible
and sang in the clouds —
'fc>
"Cast off this tawdry show!
The streams of earth wash down their shining gold ;
Men gather it for their bedizenments,
But in that far-off river, on whose banks
The sweet rose-apple - chisters o'er the pool,
There is an ore that mocks all earthly sheen —
The gold of blameless deeds."
&^
Seydel, in a chapter headed " Gold, and Frankincense, and
Myrrh," ^ draws attention to the similarity of the gift presenta-
tions in the Indian and Christian narratives.
In the Dulva it is more than once announced that " myrrh,
garlands, incense, etc.," were sacrificed to Buddha.^ Gold
pieces are placed on the Buddhist altar by the Chinese, and
' Ch. X. '^ Jambu. •' " Evangelium von Jesu,'' p. 139.
"• "Asiatic Researches," vol. xx. p. 312.
GIFTS AND HOMAGE. 3 I
the consecrated elements remain on the altar by a lacquered
tabernacle.-^
The Disputation with the Doctors.
A little Brahmin was " initiated," girt with the holy
thread, etc., at eight, and put under the tuition of a holy man.
Buddha's like Rama's guru was named Visvamitra. But the
youthful Buddha soon showed that his lore was far greater
than that of his teacher. When Visvamitra proposed to
teach him the alphabet, the young prince went off —
" In sounding '«,' pronounce it as in the sound of the word
* anitya.'
" In sounding ' /,' pronounce it as in the word ' indriya.'
" In sounding ' z/,' pronounce it as in the word ' upagupta.' "
And so on through the whole Sanskrit alphabet.^
At his writing-lesson he displayed the same miraculous
proficiency ; and no possible sum that his teachers or young
companions could set him in arithmetic^ could baffle him.
In poetry, grammar, in music, in singing, he also proved
Avithout a rival. In "joining his hands in prayer," in the
knowledge of the Rig Veda and the holy books, in rites,
in magic, and in the mysteries of the yogi or adept his
proficiency was proclaimed.
In the " Gospel of the First Infancy," it is recorded that,
when taken to his schoolmaster, Zacchaeus —
" The Lord Jesus explained to him the meaning of the
letters Aleph and Beth.
" 8. Also which were the straight figures of the letters,
which were 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.
"9. The Lord Jesus further said to the master, 'Take
notice how I say to thee.' Then He began clearly and dis-
^ Langl(^s, " Rituel des Tartares Mantchous."
2 " Rom. Hist.," p. 70. 3 " Lalita Vistara," pp. 121 and 149.
32 BUDDHISM IN CHRISTENDOM.
tinctly to say, * Alcph, Beth, Gimcl, Dalcth ; ' and so on to
the end of the alphabet.
" lo. At this the master was so surprised that he said,
* I believe this boy was born before Noah.' "
We read, also, in the twenty-first chapter of the " First
Gospel of the Infancy," the following amplification of the
disputation with the doctors : —
" 5. Then a certain principal Rabbi asked Him, ' Hast
Thou read books .'' '
" 6. Jesus answered that He had both read books and
the things which were contained in books.
" 7. And He explained to them the books of the Law, and
precepts, and statutes, and the mysteries which are contained
in the books of the prophets, things which the mind of no
creature could reach.
" 8. Then said that Rabbi, ' I never yet have seen or
heard of such knowledge. What do you think that boy
will be .? '
" 9. Then a certain astronomer who was present asked
the Lord Jesus whether He had studied astronomy ?
" 10. The Lord Jesus replied, and told him the number of
the spheres and heavenly bodies, as also their triangular,
square, and sextile aspects ; their progressive and retrograde
motions, their size, and several prognostications, and other
things which the reason of man had never discovered.
"11. There was also among them a philosopher, well-
skilled in physic and natural philosophy, who asked the Lord
Jesus whether He had studied physic.
" 12. He replied, and explained to him physics and
metaphysics.
" 13. Also those things which were above and below the
power of nature.
" 14. The powers, also, of the body ; its humours and their
effects.
" 1 5. Also the number of the bones, veins, arteries, and
nerves.
" 16. The several constitutions of body, hot and dry, cold
and moist, and the tendencies of them.
GIFTS AND HOMAGE. 33
" 17. How the soul operated on the body.
" 18. What its various sensations and faculties were.
" 19. The faculty of speaking, anger, desire.
" 20. And, lastly, the manner of its composition and dis-
solution, and other things which the understanding of no
creature had ever reached,
"21. Then that philosopher worshipped the Lord Jesus,
and said, ' O Lord Jesus, from henceforth I will be Thy
disciple and servant.' "
Visvamitra in like manner worshipped Buddha by falling
at his feet.
I have now shown, I think, that Mr. Collins's assertions
that the points of contact between the lives of Buddha and
Christ are found only in the northern scriptures, is based on
error.
I must cite from his lecture another passage —
" There is no thought in the early Buddhism of which we
read in the Palis texts, of a deliverance at the hand of a god ;
but the mail Gautama Buddha stands alone in his striving
after the true emancipation from sorrow and ignorance. The
accounts of his descending from heaven, and being conceived
in the world of men when a preternatural light shone over
the worlds, the blind received sight, the dumb sang, the lame
danced, the sick were cured, together with all such embellish-
ments, are certainly added by later hands." ^
Again I must ask. Has Mr. Collins read the Pali texts 1
or their translations by Professor Rhys Davids or Mr. Tumour ?
I will cite a passage from the " Birth Stories " —
"Now, at the moment when the future Buddha made
himself incarnate in his mother's womb, the constituent
elements of the ten thousand world-systems quaked and
trembled, and were shaken violently. The Thirty-two Good
Omens, also, were made manifest. In the ten thousand world-
systems an immeasurable light appeared. The blind received
their sight as if from very longing to behold his glory ; the
deaf heard the noise ; the dumb spake one with another ;
the crooked became straight ; the lame walked ; all prisoners
1 " Buddhism in relation to Christianity," p. 6.
D
34 BUDDHISM IN CHRISTENDOM.
were freed from their bonds and chains. In each hell the fire
was extinguished." ^
Surely this is a " deliverance." Buddha rules the Triloka
(heaven, earth, and hell), and his avatara clears out the latter
region of torment. Have there not been efforts in the English
Church to prove that the dominions of Christ are far less
extensive ?
This brings us to the close of the earlier history, both
of Christ and Buddha, and it is not astonishing that these
histories should be similar, for they symbolize the same
crucial phenomenon. The higher mystics, like St. Dionysius,
St. John of the Cross, and Fenelon, have not, on the surface,
been as frank as Origen upon the subject of the relative value
of the historical and the mystical elements of Scripture ; but
practically they have allowed the mystical portion to over-
shadow the historical. To assert, as some grave divines have
done, that Origen's interpretation is exceptional and heretical
is to ignore the Jewish genius at the epoch of Philo and
Christ. The latter distinctly asserted that a parabolic teach-
ing of the mysteries of the kingdom of Heaven was alone
permissible to the outside public ; and St. Paul tells us that
the narrative of Agar and Sarah is purely an allegorical
exposition of the " bondage " of the lower life and the freedom
of those "born after the spirit" (Gal. iv. 22-29). "My httle
children of whom I travail in birth again until Christ be
found in you" (Gal. iv. 19).
The child Christ is in every human being. It is of royal
line, for its father is the universal spirit. It comes to earth,
and the branches of the tree of knowledge bend down to it,
for the tree of knowledge in the " Kabbalah " represents the
kosmos from the material side. Its life is sought by the
kings and high priests of Beelzebub, and the thrones and
kings of ghost-land greet it with spiritual incense and gold.
It is by-and-by reborn of water and the Spirit, and sits under,
or is nailed upon the tree of life, which, in the " Kabbalah,"
images the life of the Spirit.
1 Rhys Davids, " Birth Stories," p. 64.
( 35 )
CHAPTER IV.
" Out of Egypt have I called My Son "— " The Great City which spiri-
tually is called Sodom and Egypt "—Two Mothers of the Perfected
Mystic— Two Births — Why Mary and her Son are always together
in the " Gospel of the Infancy."
"Out of Egypt have I called My Son."
Modern exegesis gives to the "Gospel of the Infancy" a
much later date than our four Gospels. The chief reason for
this is that the work is full of impossible and apparently
aimless marvels. This would be a sufficient reason if it could
be proved that these gospels were indigenous to Palestine ;
but if the tales of wonder in them are probably derived from
a foreign source, then such an argument has a modified force.
It must be noticed, too, that when the " Gospel of the In-
fancy " was written, its author did not seem to be aware of
the existence of our canonical gospels, at least, in their
present form. The only other gospel that he takes cogni-
zance of is the " Gospel of Perfection " (" First Infancy," ch.
viii. V. 13). That such a Gospel was once in the Church is
proved by Epiphanius (" Haer." 26, para. 2).
But a careful study of the " First Gospel of the Infancy"
has brought to my mind another curious fact. It is a revela-
tion of the Christian mysteries, rounded and concise. The
time has now come to state what the ancient mysteries really
were. They shadowed forth the earth-life of the ideal man,
under the symbolism of the sun's yearly journey. For the first
six months he is in the "great city which spiritually is called
Sodom and Egypt " (Rev. xi. 8). Then comes the turning-
36 BUDDHISM IN CHRISTENDOM.
point of his career. At the date of the Indian festival of the
Tree, the Jewish Feast of Tabernacles, he forsakes the lowcr
life for the life of what the " Kabbalah " calls the " chosen
one." He enters a second time into his mother's womb, and
is born again, this time of the celestial virgin now dominating
the sky. Hence, in the " Litany of the Blessed Virgin," she
is still hymned as "Janua Coeli."
Man is born of matter and spirit. The life of the Jina,
the Jesus, the Buddha, begins at the last octave of the old
year, the festival in India of the Black Durga, called also
the Maya Devi, whose name, in consequence, the Buddhists
adopted for the mother of Buddha. She dies in a week,
because in a week the festival closes with her death. Her
image is thrown into the Ganges yearly in India. The
burning of the yule-log, according to Wilson, is another pre-
sentation of this death. When Buddha abandons his palace
for the life of the Bhiksu, or Beggar, his mother comes down
from heaven to him once more ; but it is in reality a new
mother — Dharma the Holy Spirit. The Buddhist ascetics
are called the sons of Dharma.
In the great Bible of Christian mystics, the works of St.
Dionysius, this great change is called the " God Birth ;" and
the " Mother of Adoption," as he calls it, is symbolized by
the baptismal font, which in his day must have been some-
thing like the tanks in Buddhist temples in China, for a
triple immersion was part of the ceremony. In the benedic-
tion of fonts in the Catholic Church occurs this passage, " ad
recreandos novos populos quos tibi fens baptismatis parturit,
Spiritum adoptionis emitte." St. Dionysius tells us that the
Perfected Mystic in the early Church was called the " Thera-
peut." There were three stages of spiritual progress —
1. Purification.
2. Illumination.
3. Perfection.
In the Middle Ages mysticism was profoundly studied.
I give from Didron (Plate I.) an illumination from a missal.
It is the planisphere of the Apocalypse. I add a little design
to make its meaning more clear.
ri.AiK I.
THE FOUR HORSES OF THE APOCALYl'SE.
From Didron. {Page 36.
MYSTICAL "EGYPT."
Z7
Fig. 5-
The special symbol of Christ was Aries, in India a horse
and here we see it passing along the ecliptic.
The stages in the Apocalypse
are —
1. The white horse with a
sword (Gemini).
2. The black horse with the
scales (Virgo, strictly, but" the
balance was very important in
Kabbalistic mysticism).
3. The white horse with the
bow (Sagittarius).
4. The pale horse of death
(Pisces, in India, as I shall show,
Dharma Chakra, the Quoit of
Death, see Fig. 5). The ancient mystics divided the plani-
sphere into two halves. I shall go more deeply into this
subject by-and-by. The first, or lower life, is spiritually
called Egypt in the Apocalypse. The second is the New
Jerusalem. These in India figure as women, the black and
the white Durga.
In the " Kabbalah " these are Sophia and " the Whore."
The husband of the latter is Samael, the Prince of Darkness.
The pair in union were known as "the Beast." ^ "There
are two cities," says St. Augustine, " one of angels and good
men, the other the city of the wicked." ^
The four grades of spiritual progress with Essenes and
Buddhists were represented by the four cardinal points.
These are the four sphinxes of Ezekiel, formulated when the
Bull dominated. The sphinx with the face of a man is
Aquarius. The lion-faced sphinx is Leo. The ox-faced
sphinx is Taurus. And I shall be able to show later on that
the eagle Garuda in India was the early sign for the Balances
of the Zodiac."
It is the Jewish Sun of Righteousness with healing in its
wmgs.
1 Ginsburg, " The Kabbalah," p. 28.
2 " City of God," bk. xii. c. i.
38 BUDDHISM IN CHRISTENDOM.
The ingenious symbolic turns and twists that have been
given to these four cardinal points by the mystics of all
nations would fill volumes. They represent the four spiritual
grades of Buddhists, Essenes and Pythagoreans. The Adept
in the " Golden Verses " is called "the Quaternary." They
explain the mystical figure of Durga in India, with the four
arms bearing the club, the shell, the sword or lingam, and the
noose of death. They were represented by the four great
officers of the Elcusinian Mysteries — the Hieorophant, who was
in reality En Soph, Brahma, God viewed a pure spirit ; the
Torch-Bearer and Altar Minister, who had for symbols the
sun and moon, and meant, of course, the fatherly and motherly
principles ; and the Herald, whose symbol was Mercury.
These four characters, it is urged, have come down to us by
route of the mysteries and miracle-plays in the modern
pantomime. Harlequin, with his jod or wand, and Columbine
from Colujnba, the dove or eagle, the old man, and the clown.
In the cards, too, it has been contended we get them likewise.
Cards were originally the tarot used for divination, and in
them we have the ace or monod, the father and mother, and
the herald or messenger. And each little army of thirteen
months is again marshalled under one of the four mystic
signs — the red heart, the club or "tree" (Virgo); the black
spade, which is like the thunderbolt of Indra.
In the apparatus of the old magician, the four points run
riot. His four great instruments — his wand, his crescent, his
lamp, and his sword — are nothing more than these four points.
The Essene was bound by a terrible oath to keep the secrets
of the " Cosmogony " and the " Tetragrammaton " — two
secrets, in fact, rolled into one.
The Kabbalists said they could class mankind by gazing
on their faces. The animal nature of those who were in the
first or ox stage needs no interpreter. This animal stage
terminates in India with the sign of the Twins, called in India
by a homely word which signifies sexual love.
" Out of Egypt have I called My Son ! »
The meaning of this passage will now be more plain, and
MYSTICAL "EGYPTy
39
the "Gospel of the Infancy" appear less extravagant. The
mother and the Child Jesus pass into the mystic " Egypt," and
then the mother and the Christ-child pass into "Jerusalem."
The gnostics drew a wide distinction between "Jesus" and
" Christ."
This is the story told every Sunday in the Christian ritual.
The " Lesser Entrance " of the priest signifies Christ's descent
into the flesh, " Egypt ; " the " Greater Entrance " typifies
" Jerusalem," the new and higher life of the Therapeut.
It is to be observed that in the " Gospel of the Infancy "
the mother and the child are inseparable, and Christ always a
child. There is a deep meaning in this. They heal the sick,
they give sight to the blind, cure deafness, restore the im-
potent.
This is always done, likewise, through the instrumentality
of the water that has washed the Child Christ. This is very
Buddhistic. Mary herself is the water
of life, and it is only by the birth of
the Child Christ in each of us that
we can hope to gain it. I give from
Didron a design, which manifestly
signifies much more than a mere
mother and child on the material
plane. Whether this means to re-
present or not the Child Christ in the
transparent womb of the mother,^ I
cannot say.
Neither Christ nor the early
Christian writers held the modern
jealousy of the " mysteries " of other
nations.
Christ : " I will utter things which
have been kept secret from the foun-
dation of the world." ^
St. Paul : " Even the mystery
which hath been hid from ages and
from generations, but now is made manifest to his saints." ^
1 See a7ite, p. i6. 2 ^^t^^ ^^^i. 35. 3 Qq\^ \ 26.
Fig. 6.
40 BUDDHISM IN CHRISTENDOM.
" The gospel which ye have heard, and which was prca.hed
to every creature under heaven, whereof I Paul am made a
minister." ^
Clement of Alexandria : "And those who lived according
to the Logos were really Christians, though they have been
thought to be atheists, as Socrates and Heraclitus were among
the Greeks, and such as resembled them." ^
St. Augustine : " For the thing itself which is now called
the Christian religion really was known to the ancients, nor
was wanting at any time from the beginning of the human
race until the time that Christ came in the flesh, from whence
the true religion which had previously existed began to be
called ' Christian ; ' and this in our day is the Christian religion,
not as having been wanting in former times, but as having in
later times received this name." ^
Justin Martyr: "If, then, we hold some opinions near of
kin to the poets and philosophers in greatest repute amongst
you, why are we unjustly hated .? . . . By declaring the Logos
the first-begotten of God, our Master, Jesus Christ, to be born
of a virgin without any human mixture, and to be crucified
and dead, and to have risen again and ascended into heaven,
we say no more in this than what you say of those whom you
style the Sons of Jove."
Violent polemical writers like Tertullian are still more
explicit : " The devil, whose business it is to pervert the truth,
mimics the exact circumstances of the divine sacraments in
the mysteries of idols. He himself baptizes some— that is to
say, his believers and followers. He promises forgiveness of
sins from the sacred fount, and thus initiates them into the
reliction of Mithras. He marks on the forehead his own
o
soldiers. He then celebrates the Oblation of Bread, and
introduces an image of the resurrection, and before a sword
wreathes a crown." ^
I Col. i. 23. - Clemen. Alex., " Strom."
3 "Opera," vol. i. p. 12. ^ " Hicr.," cap. .\I.
( 41 )
CHAPTER V.
BUDDHA'S GREAT RENUNCIATION.
Christ has frequently been judged a non-existent person, and
so has Buddha. The main reason for this is, that the hves of
each have for symboHsm the course of the sun during its
yearly journey. For this, however, there were two reasons
quite distinct from vulgar sun-worship.
The first was, that all the mysteries consisted in the
revealing of the infinite transcendental God, through the
medium of the heavenly Man, whose symbol was the great
dome of heaven. This was not God Himself, as Dupuis
asserted, but what the " Kabbalah" calls the " Garment of God."
Indian Upanishads draw the same distinction. And along
the zodiacal hem of this garment, it was figured that the
" Chosen One " had to travel to become one with the heavenly
Man. Hence the importance of the word Chakravartin in
the Buddhist scriptures. The stages of spiritual, or in mystic
parlance interior progress, were marked by the signs of the
zodiac. A second sufficient reason was, that the grosser
anthropomorphic forms of worship for the least spiritual of
the community had, of course, to be regulated by the kalendar.
Proof that both Christ and Buddha were historical per-
sonages comes most completely from examining their lives
together. Much is like and much is unlike. At this point
their histories diverge for some time, and I will turn to
Buddha, condensing my " Popular Life of Buddha," to which
all who wish for more ample details are referred.
The soothsayers had pronounced that the infant would be
42 BUDDHISM IN CHRISTENDOM.
one of two things — a mighty earthly conqueror or a hermit.
This prophecy plainly gave the king much concern. An
earthly emperor, surrounded by elephants and horsemen, and
spearmen and bowmen was a tangible object — tangible as his
rich palaces and towers and shining emeralds ; but the advan-
tages of the pious hermit were very unsubstantial indeed —
" Gaining, who knows what good, when all is lost
Worth keeping." ^
So by-and-by it came into the mind of the king that he would
consult more soothsayers, to see if more definite knowledge
about the young man's future could be obtained. A number
of pious hermits, gifted with the divine wisdom, were in con-
sequence got together. They pronounced the following : —
" The young boy will, without doubt, be either a king of
kings or a great Buddha. If he is destined to be a great
Buddha, ' four presaging tokens' will make his mission plain.
He will see —
" I. An old man.
" 2. A sick man.
" 3. A corpse.
" 4. A holy recluse.
" If he fails to see these four presaging tokens of an
avatara, he will be simply a Chakravartin."
King Suddhodana was very much comforted by the last
prediction of the soothsayers. He thought in his heart, It
w^ill be an easy thing to keep these four presaging tokens
from the young prince. So he gave orders that three magni-
ficent palaces should at once be built — the Palace of Spring,
the Palace of Summer, the Palace of Winter. These palaces,
as we learn from the " Lalita Vistara," were the most beautiful
palaces ever conceived on earth. Indeed, they were quite
able to cope in splendour with Vaijayanta, the immortal
palace of Indra himself Costly pavilions were built out in
all directions, with ornamented porticoes and furbished doors.
Turrets and pinnacles soared into the sky. Dainty little oval
windows gave light to the rich apartments. Galleries, balus-
1 " Light of Asia," p. 25.
THE GREAT RENUNCIATION. 43
trades, and delicate trellis-work were abundant everywhere.
A thousand bells tinkled on each roof. We seem to have the
lacquered Chinese edifices of the pattern which architects
believe to have flourished in early India. The gardens of
these fine palaces rivalled the chess-board in the rectangular
exactitude of their parterres and trellis-work bowers. Cool
lakes nursed on their calm bosoms storks and cranes, wild
geese and tame swans ; ducks, also, as parti-coloured as the
white, red, and blue lotuses amongst which they swam.
Bending to these lakes were bowery trees — the champak, the
acacia serisha, and the beautiful asoka-tree with its orange-
scarlet flowers. Above rustled the mimosa, the fan-palm,
and the feathery pippala, Buddha's tree. The air was heavy
with the strong scent of the tuberose and the Arabian jasmine.
It must be mentioned that strong ramparts were prepared
round the palaces of Kapilavastu, to keep out all old men,
sick men, and recluses, and, I must add, to keep in the prince.
And a more potent safeguard still was designed. When
the prince was old enough to marry, all the young girls of
the kingdom were marshalled before him. To each he gave
a rich bangle, or a brooch set in diamonds, or some expensive
gewgaw. But the spies who had been set to watch him
remarked that he gazed upon them all vith listless eye.
When the rich collection of jewels was quite exhausted, a
maiden of exquisite beauty entered the apartment. Buddha
gazed at her spell-bound, and felt confused because he had
no gift to ofler to her. The young girl, without any false
modesty, went to him, and said abruptly —
" Young man, what offence have I given thee, that thou
shouldst contemn me thus .'' "
" I do not contemn thee, young girl," said the prince, " but
in truth thou hast come in rather late ! " And he sent for
some other jewels of great value, which he presented to the
young girl.
" Is it proper, young man," she said, with a slight blush,
" that I should receive such costly gifts from thee ? "
" The ornaments are mine," he said, " therefore take them
away ! "
44 BUDDHISM IN CHRISTENDOM.
The young girl answered simply, " Not having any trinkets
I could not deck myself, but now I will bear me bravely."
The spies, cunning in furtive glances and blushes, reported
everything to the king.
The name of the young girl was Gopa. M. Foucaux con-
ceives that the name is identical with the " milkmaid,"
beloved by Krishna,
The king was delighted that his son had fallen in love.
He at once sent the Brahmin Purohita to Sakya Dandapani,
the young girl's father, to demand her hand in marriage for
his son, Dandapani's reply to the king was this : —
" The noble young man has lived all his life in the sloth
and luxury of a palace, and my family never gives a daughter
excepting to a man of courage and strength, one who can
ply the bow and wield the two-handed sword."
This answer made the king sad. Several other haughty
Sakya families had previously said, " Our daughters refuse to
come near a young milksop."
When the king confided the source of his sadness to his
son, the latter said, with a smile —
"If this is the cause of thy grief, O father, let me try con-
clusions with these valiant young Sakyas."
" Canst thou wrestle ? Canst thou shoot with the bow ? "
" Summon these young heroes, and we will see."
Immense importance was attached by the Aryas to the
festival of the Summer Solstice. The Greeks had their
Olympia, when the whole population met together to witness
the wrestling, the bow shooting, the chariot races. The victor
in these was carried home in a pompous procession. In
ancient India, a woman, famous for her beauty, was made the
chief prize, and the marriage was called Swayamvara (marriage
by athletic competition). By this institution the manhood
and courage of the State were powerfully stimulated. It
must be borne in mind that a skilful use of the bow, the club,
and the war-chariot meant independence to the community.
On the other hand, an unskilful use subjected the whole tribe
to be captured and detained as prisoners of war. They might
be sacrificed to Rudra at the autumn festival. Or if they
THE GREAT RENUNCIATION. 45
were lucky enough to escape this, they were slaves for the
rest of their lives. As details of the memorable Swayamvara
where the beautiful Gopa was the prize are rather meagre,
perhaps I may be permitted to supply some from the epics.
A vast plain was selected on these occasions, and levelled
and swept. Round this pavilions and lacquered palaces of
the Chinese pattern were hastily erected. Their dainty spires
and columns and roofs stood out against the blue sky, " like
the snowy pinnacles of the mountain range Kailasa," says the
Mahabharata. Carpets and sofas and thrones were spread
in these for the kings and competing heroes. In front of each
pavilion were heavy awnings on glittering poles. The power-
ful perfumes of India, the aloes, and the balm, could be
scented from afar. The priests poured clarified butter into
the holy fire. Mummers and dancers and singers performed
miracle-plays, not differing much from the modern pantomime;
religious disputants chopped logic. Each guest was expected
to be lavish of his gifts. This made the poor man as merry
as the rich one.
Devadatta, a rival of Buddha, slaughters an elephant, and
places it in the pathway of Buddha when he was proceeding
to the tournament. Buddha, with unexpected strength hurls
it to a distance to prevent it from infecting the neighbour-
hood. "The elephantine cloud," says M. Senart, "and the
lightning were much to Indian myth-makers."
A competition for a high-born princess includes learning,
as well as the athleticism. Buddha, as I have already
mentioned, first eclipses his neighbours in the former. Then
come swimming, jumping, running, and none have a chance
against him. Then comes the important issue of wrestling.
This in India has been cultivated and honoured from time
immemorial. Buddha first vanquishes Nanda and Ananda.
Ananda is the brother of the unfriendly Devadatta, who next
comes forward to avenge him : —
" Then the young Sakya Devadatta, puffed with the pride
of race and the insolence of strength, came forth to the con-
test. He circled round with much rapidity and skill, and,
watching his opportunity, he sprang upon the prince."
46 BUDDHISM IN CHRISTENDOM.
But Buddha is merciful as well as strong. He causes the
conceited young man to execute a somersault in the air, and
then catches him before he can be hurt. Afterwards, all the
young heroes in a body attack the prince, but with the same
ill-fortune.
But the Aryas, like their descendants, the Anglo-Saxons
of Crecy, were unrivalled bowmen. Archery was the real
test of a hero in the old epics. Preparations now take place
for that crucial issue.
Ananda sets up a drum of iron. Devadatta sets up
another at double the distance. Sundarananda sets up a
third drum at a distance of six krosas. Dandapani sets up a
drum at a greater distance still. By Dandapani's drum are
seven tall palm-trees, and beyond this a figure of a wild beast
in iron.
Ananda lets fly a shaft. It pierces the drum which he
had set up. Beyond that distance he cannot shoot. Deva-
datta pierces his drum. Sundarananda pierces the drum set
up at six krosas. Dandapani smites his drum. But beyond
his selected distance each archer is powerless.
And now it is the turn of Buddha to shoot, but no bow is
strong enough to bear the strength of his arm. One after
another they break in the stringing. At last it is recollected
that, in one of the shrines, there is the bow of his grandfather,
Simhahanu (Lion Jaw), a weapon so mighty that no warrior
can even lift it. Attendants are sent off to fetch it. The
strongest Sakyas attempt to string it, but all in vain.
Then the prince himself takes up the bow of the might}'
Lion Jaw. With ease he strings it, and the sound of its
stringing re-echoes through the wide city of Kapilavastu.
Amid immense excitement he adjusts an arrow and prepares
to shoot. His shaft transfixes the first drum, the second
drum, the third drum, the fourth drum, and then tearing
swiftly through the seven trees and the wild beast of iron,
buries itself like the lightning in the ground.
Other competitions take place. The prince shows his
superiority in riding the horse, riding the elephant with an
iron goad ; in poetry, painting, music, dancing, and even
THE GREAT RENUNCIATION. 47
jocularity, in the " art of the fist " and in " kicking." He also
shines in his knowledge of occult mysteries, in " prophecy," in
the explanation of dreams, in "magic," in "joining his hands
in prayer."
After this manner Buddha won the beautiful Gopa. She
is called Yasodhara in the Southern narrative.
Perhaps, at this time, the good King Suddhodana was
more happy than even the prince in the ecstasy of his honey-
moon. He had found for that prince the most beautiful wife
in the world. He had built him palaces that were the talk
of the whole of Hindostan. No Indian maharaja before had
had such beautiful palaces, such lovely wives and handmaidens,
such dancing girls, singers, jewels, luxuries. In his bowers of
camphor cinnamon, amid the enchanting perfumes of the
tuberose and the santal-tree, his life must surely be one long
bliss, a dream that has no awakening.
But suddenly this exultation was dashed with a note of
woe. The king dreamt that he saw his son in the russet cowl
of the beggar-hermit. Awaking in a fright, he called an
eunuch —
" Is my son in the palace? " he asked abruptly.
" He is, O king."
The dream frightened the king very much, and he ordered
five hundred guards to be placed at every corner of the walls
of the Palace of Summer. And the soothsayers having
announced that a Buddha, if he escapes at all, always escapes
by the Gate of Benediction, folding doors of immense size
were here erected. The sound of their swing on their hinges
resounded to a distance of half a yogana (three and a half
miles). Five hundred men were required to stir either gate.
These precautions completely quieted the king's mind, until
one day he received a terrible piece of news. His son had
seen the first of the four presaging tokens. He had seen an
Old Man.
This is how the matter came about. The king had pre-
pared a garden even more beautiful than the garden of the
Palace of Summer. A soothsayer had told him that if he
could succeed in showing the prince this garden, the prince
48 BUDDHISM IN CHRISTENDOM.
would be content to remain in it with his wives for ever. No
task seemed easier than this, so it was arranged that on a
certain day the prince should be driven thither in his chariot.
But, of course, immense precautions had to be taken to keep
all old men, and sick men, and corpses from his sight. Quite
an army of soldiers was told off for this duty, and the city was
decked with flags. The path of the prince was strewn with
flowers and scents, and adorned with vases of the rich kadali
plant. Above were costly hangings and garlands, and pagodas
of bells.
But, lo and behold ! as the prince was driving along, plump
under the wheels of his chariot, and before the very noses of
the silken nobles and the warriors with javelins and shields,
he saw an unusual sight. This was an old man, very decrepit
and very broken. The veins and nerves of his body were
swollen and prominent ; his teeth chattered ; he was wrinkled,
bald, and his few remaining hairs were of dazzling whiteness ;
he was bent very nearly double, and tottered feebly along,
supported by a stick.
\) " What is this, O coachman ? " said the prince. " A man
with his blood all dried up, and his muscles glued to his
body! His head is white; his teeth knock together; he
is scarcely able to move along, even with the aid of that
stick ! "
" Prince," said the coachman, " this is Old Age. This
man's senses are dulled ; suffering has destroyed his spirit ;
he is contemned by his neighbours. Unable to help himself,
he has been abandoned in this forest."
" Is this a peculiarity of his family ? " demanded the prince,
" or is it the law of the world .'' Tell me quickly."
" Prince," said the coachman, " it is neither a law of his
family, nor a law of the kingdom. In every being youth is
conquered by age. Your own father and mother and all your
relations will end in old age. There is no other issue to
humanity."
" Then youth is blind and ignorant," said the prince,
"and sees not the future. If this body is to be the abode
of old age, what have I to do with pleasure and its intoxi-
/
THE GREAT RENUNCIATION. 49
cations ? Turn round the chariot, and drive me back to the
palace ! "
Consternation was in the minds of all the courtiers at this
untoward occurrence ; but the odd circumstance of all was
that no one was ever able to bring to condign punishment the
miserable author of the mischief The old man could never
be found.
King Suddhodana was at first quite beside himself with
tribulation. Soldiers were summoned from the distant pro-
vinces, and a cordon of detachments thrown out to a distance
of four miles in each direction, to keep the other presaging
tokens from the prince.^ By-and-by the king became a little
more quieted. A ridiculous accident had interfered with his
plans : *' If my son could see the Garden of Happiness he
never would become a hermit." The king determined that
another attempt should be made. But this time the pre-
cautions were doubled.
On the first occasion the prince left the Palace of Summer
by the eastern gate. The second expedition was through the
southern gate.
But another untoward event occurred. As the prince was
driving along in his chariot, suddenly he saw close to him a
man emaciated, ill, loathsome, burning with fever. Com-
panionless, uncared for, he tottered along, breathing with
extreme difficulty.
"Coachman," said the prince, "what is this man, livid
and loathsome in body, whose senses are dulled, and whose
limbs are withered ? His stomach is oppressing him ; he
is covered with filth. Scarcely can he draw the breath of
life ! "
" Prince," said the coachman, " this is Sickness. This poor
man is attacked with a grievous malady. Strength and com-
fort have shunned him. He is friendless, hopeless, without
a country, without an asylum. The fear of death is before
his eyes."
" If the health of man," said Buddha, " is but the sport of
a dream, and the fear of coming evils can put on so loathsome
1 Spence Hardy, " Manual of Buddhism," p. 155, ct seq.
E
50 BUDDHISM IN CHRISTENDOM.
a shape, how can the wise man, who has seen what hfc really
means, indulge in its vain delights ? Turn back, coachman,
and drive me to the palace ! "
The angry king, when he heard what had occurred, gave
orders that the sick man should be seized and punished, but
although a price was placed on his head, and he was searched
for far and wide, he could never be caught. A clue to this
is furnished by a passage in the " Lalita Vistara." The sick
man was in reality one of the Spirits of the Pure Abode,
masquerading in sores and spasms. These Spirits of the Pure
Abode are also called the Buddhas of the past, in many
passages.
And it would almost seem as if some influence, malefic or
otherwise, was stirring the good King Suddhodana. Un-
moved by failure, he urged the prince to a third effort. The
chariot this time was to set out by the western gate. Greater
precautions than ever were adopted. The chain of guards
was posted at least twelve miles off from the Palace of
Summer. But the Buddhas of the Ten Horizons again
arrested the prince. His chariot was suddenly crossed by a
phantom funeral procession. A phantom corpse, smeared
with the orthodox mud, and spread with a sheet, was carried
on a bier. Phantom women wailed, and phantom musicians
played on the drum and the Indian flute. No doubt also,
phantom Brahmins chanted hymns to Jatavedas, to bear
away the immortal part of the dead man to the home of
the Pitris.
" What is this ? " said the prince. " Why do these women
beat their breasts and tear their hair ? Why do these good
folks cover their heads with the dust of the ground. And
that strange form upon its litter, wherefore is it so rigid ? "
"Prince," said the charioteer, "this is Death! Yon form,
pale and stiffened, can never again walk and move. Its
owner has gone to the unknown caverns of Yama. His
father, his mother, his child, his wife cry out to him, but he
cannot hear."
Buddha was sad.
" Woe be to youth, which is the sport of age ! Woe be to
THE GREAT RENUNCIATION. 5 1
health, which is the sport of many maladies ! Woe be to life,
which is as a breath ! Woe be to the idle pleasures which
debauch humanity ! But for the ' five aggregations ' there
would be no age, sickness, nor death. Go back to the city.
I must compass the deliverance."
A fourth time the prince was urged by his father to visit
the Garden of Happiness. The chain of guards this time was
sixteen miles away. The exit was by the northern gate.
But suddenly a calm man of gentle mien, wearing an ochre-
red cowl, was seen in the roadway.
" Who is this } " said the prince, " rapt, gentle, peaceful in
mien } He looks as if his mind were far away elsewhere.
He carries a bowl in his hand."
" Prince, this is the New Life," said the charioteer. " That
man is of those whose thoughts are fixed on the eternal
Brahma [Brahmacharin]. He seeks the divine voice. He
seeks the divine vision. He carries the alms-bowl of the holy
beggar [bhikshu]. His mind is calm, because the gross lures
of the lower life can vex it no more."
" Such a life I covet," said the prince. " The lusts of man
are like the sea-water — they mock man's thirst instead of
quenching it. I will seek the divine vision, and give im-
mortality to man ! "
King Suddhodana was beside himself He placed five
hundred corseleted Sakyas at every gate of the Palace of
Summer. Chains of sentries were round the walls, which
were raised and strengthened. A phalanx of loving wives,
armed with javelins, was posted round the prince's bed to
" narrowly watch " him. The king ordered all the allurements
of sense to be constantly presented to the prince.
" Let the women of the zenana cease not for an instant
their concerts and mirth and sports. Let them shine in silks
and sparkle in diamonds and emeralds."
Maha Prajapati, the aunt who since Queen Maya's death
has acted as foster-mother, has charge of these pretty young
women, and she incites them to encircle the prince in a " cage
of gold."
The allegory is in reality a great battle between two camps
5^ BUDDHISM IN CHRISTENDOM.
— the denizens of the Kamaloka, or the Domains of Appetite,
and the denizens of the Brahmaloka, the Domains of Pure
Spirit. The latter are unseen, but not unfelt.
For one day, when the prince recHned on a silken couch,
listening to the sweet crooning of four or five brown-skinned,
large-eyed Indian girls, his eyes suddenly assumed a dazed
and absorbed look, and the rich hangings and garlands and
intricate trellis-work of the golden apartment were still
present, but dim to his mind. And music and voices, more
sweet than he had ever listened to, seemed faintly to reach
him. I will write down some of the verses he heard, as they
contain the mystic inner teaching of Buddhism.
" Mighty prop of humanity
March in the pathway of the Rishis of old,
Go forth from this city !
Upon this desolate earth,
When thou hast acquired the priceless knowledge of the Jinas,
When thou hast become a perfect Buddha,
Give to all flesh the baptism (river) of the Kingdom of Righteousness.
Thou who once didst sacrifice thy feet, thy hands, thy precious body,
and all thy riches for the world,
Thou whose life is pure, save flesh from its miseries !
In the presence of reviling be patient, O conqueror of self!
Lord of those who possess two feet, go forth on thy mission !
Conquer the evil one and his army."
Thus run some more of these gathas : —
" Light of the world ! [lamp du monde — Foucaux],
In former kalpas this vow was made by thee :
' For the worlds that are a prey to death and sickness I will be a
refuge ! '
Lion of men, master of those that walk on two feet, the time for thy
mission has come !
Under the sacred Bo-tree acquire immortal dignity, and give Amrita
(immortality) to all !
When thou wcrt a king (in a former existence), and a subject inso-
lently said to thee : ' These lands and cities, give them to me ! '
Thou wert rejoiced and not troubled.
Once when thou wert a virtuous Rishi, and a cruel king in anger hacked
off thy limbs, in thy death agony milk flowed from thy feet and thy
hands.
When thou didst dwell on a mountain as the Rishi Syama, a king
having transfixed thee with poisoned arrows, didst thou not forgive
this king 1
THE GREAT RENUNCIATION. 53
When thou wert the king of antelopes, didst thou not save thine enemy
the hunter from a torrent ?
When thou wert an elephant and a hunter pierced thee, thou forgavest
him, and didst reward him with thy beautiful tusks !
Once when thou wert a she-bear thou didst save a man from a torrent
swollen with snow. Thou didst feed him on roots and fruit until
he grew strong ;
And when he went away and brought back men to kill thee, thou
forgavest him !
Once when thou wert a white horse,^
In pity for the suffering of man.
Thou didst fly across heaven to the region of the evil demons,
To secure the happiness of mankind.
Persecutions without end,
Revilings and many prisons,
Death and murder.
These hast thou suffered with love and patience,
Forgiving thine executioners.
Kingless, men seek thee for a king !
'Stablish them in the way of Brahma and of the ten virtues.
That when they pass away from amongst their fellow-men, they may
all go to the abode of Brahma.
In times past, having seen men fallen into evil ways, and vexed by age,
sickness, and many griefs, thou didst make them understand which
was the straight way from this world of destruction !
Conqueror of the darkness, thou hast done priceless service to the
worlds !
To creatures of all sorts thou madest many offerings.
Thou gavest thy wife, thy son, thy daughter, thy body, thy kingdom,
thy life !
Strong king ! thou didst prefer the glory of blameless deeds.
Thou who art Krishna, Nimindara, Nimi, Brahmadatta, Dharmachinti,
etc., having pondered upon the aim of life, thou hast abandoned to
mortals things difficult to abandon.
Rishi of kings, of body like the moon-god (Chandra), thy march is over
the horizon and the dust.
King of Kasi (Benares), thou proclaimest the peace of heaven.
Long hast thou seen that the life of man is like the sands of the
Ganges.
In pursuit of the spiritual knowledge (Bodhi), O first of the pure ! thou
hast made innumerable offerings to the Buddhas :
To Amoghadarsi, the flowers of the Sala-tree ;
To Vairochana, a gentle thought ;
To Chandana, a torch of kusa-grass ;
'^ Yearly the sun-god as the zodiacal horse (Aries) was supposed by the
Vedic Aryans to die to save all flesh. Hence the horse-sacrifice.
54 BUDDHISM JN CHRISTENDOM.
To Remi thou didst fling a handful of gold-dust !
Didst thou not encourage Dharmesvara, when he was teaching the law,
by saying, ' Well ! '
Upon beholding Sarmantadarsi thou didst cry, ' Adoration ! Adora-
tion ! '
Thou gavest the garb of the Muni to Nagadatta !
To Sakya Muni ^ thou gavest a handful of suvarnas [pieces of gold]."
" By these gathas the prince is exhorted," says the narra-
tive. And whilst the Jinas sing, beautiful women, with flowers
and perfumes, and jewels and rich dresses, try to incite him •
to mortal love. Again the music of the immortals breaks
through their songs : —
" Guide of the world ! think quickly of thy resolve to appear in it ;
Make no delay !
In the old times a precious treasure, gold, silver, and ornaments, were
abandoned by thee.
To Bhaichadyaraja thou didst offer a precious parasol ;
Thou gavest thy kingdom to Tagarasikhin ;
To Mahapradipa thou didst offer thine own self ;
To Dipaiikara a blue lotus ;
Remember the Buddhas of the past, their teachings and thy sacrifices.
Contemn not poor mortals without a guide.
When thou didst see Dipankara thou didst acquire the Great Patience
and the five transcendental sacrifices !
Then, after innumerable kalpas, in all parts of the world, having
taken delight in making offerings inconceivably precious to all
these Buddhas,
The kalpas have rolled away.
The Buddhas have gone to Nirvana,
And all their bodies, that once belonged to thee, and even their names
— Where are they .''
It is the work of the Law of Righteousness to put an end to the aggre-
gations of matter.
That which has been created is not durable.
Earthly empire, earthly desire, earthly riches are as a dream.
In the terminable kalpas of the world, like a fire that burns with a
fearful light, sickness, age, and death draw near with their tremors.
The Law of Righteousness alone can put an end to substance. What
is composite is not durable.
Look at the unhappy creatures of earth ;
Go forth into the world ! "
^ Much of this is plainly esoteric Buddhism. The inspirer of prophets,
and not the prophet himself, is addressed.
THE GREAT RENUNCIATION. 55
But the king was on the other side.
It is recorded that he offered to resign his royal umbrella
in favour of his son. His urgent entreaty that the prince
should abandon all thoughts of a religious life was answered
thus : —
"Sire, I desire four gifts. Grant me these, and I will
remain in the Palace of Summer."
' What are they ? " said King Suddodhana.
" Grant that age may never seize me. Grant that I may
retain the bright hues of youth. Grant that sickness may
have no power over me. Grant that my life may be without
end." 1
This gives us the very essence of the apologue. Mara,
the tempter, describes the story in a sentence : —
" This is a son of King Suddodhana, who has left his
kingdom to obtain deathless life [amrita]." ^
About this time Gopa had a strange dream. She beheld
the visible world with its mountains upheaved and its forests
overturned. The sun was darkened, the moon fell from
heaven. Her own diadem had fallen off her head, and all
her beautiful pearl necklaces and gold chains were broken.
Her poor hands and feet were cut off; and the diadem and
ornaments of her husband were also scattered in confusion
upon the bed where they were both lying. In the darkness
of night lurid flames came forth from the city, and the gilded
bars that had been recently put up to detain the prince were
snapped. Afar the great ocean was boiling with a huge
turmoil, and Mount Meru shook to its very foundations.
She consulted her husband about this dream, and he gave
her the rather obvious interpretation that this dismemberment
of her mortal body, and this passing away of the visible
universe and its splendours, was of good, and not bad augury-
She was becoming detached from the seen, the organic ; her
inner vision was opening. She had seen the splendid handle
of Buddha's parasol broken. This meant that in a short time
he was to become the " unique parasol of the world."
But to bring about this result more quickly, the Spirits of
1 " Lalita Vistara," p. 192. 2 ji^jj^ p_ 2g7_
56 BUDDHISM IN CHRISTENDOM.
the Pure Abode have conceived a new project. The beautiful
women of the zenana are the main seductions of Mara, the
tempter, whom philologists prove to be closely connected with
Kama, the god of love. The Spirits of the Pure Abode deter-
mine that the prince shall see these women in a new light.
By a subtle influence they induce him to visit the apartments
of the women at the moment that they, the Jinas, have put all
these women into a sound sleep.
Everything is in disorder — the clothes of the women, their
hair, their trinkets. Some are lolling ungracefully on couches,
some have hideous faces, some cough, some laugh sillily in
their dreams, some rave. Also deformities and blemishes
that female art had been careful to conceal are now made
prominent by the superior magic of the spirits. This one has
a discoloured neck, this one an ill-formed leg, this one a
clumsy fat arm. Smiles have become grins, and fascinations
a naked hideousness. Sprawling on couches in ungainly
attitudes, all lie amidst their tawdry finery, their silent tam-
bourines and lutes.
" Of a verity I am in a graveyard ! " said the prince, in
great disgust.
And now comes an incident in his life which is of the
highest importance. He has determined to leave the palace
altogether. " Then Buddha uncrossed his legs, and turning
his eyes towards the eastern horizon, he put aside the precious
trellis-work, and repaired to the roof of the palace. Then
joining the ten fingers of his hands, he thought of all the
Buddhas and rendered homage to all the Buddhas, and,
looking across the skies, he saw the Master of all the gods, he
of the ten hundred eyes" (Dasasata Nayana). Plainly he
prayed to Indra. The Romantic Life also retains this
incident, but it omits Indra, and makes Buddha pray only to
all the Buddhas.
At the moment that Buddha joined his hands in homage
towards the eastern horizon, the star Pushya, which had pre-
sided at his birth, was rising. The prince on seeing it said to
Chandaka —
" The benediction that is on me has attained its perfection
THE GREAT RENUNCIATION. 57
this very night. Give me at once the king of horses covered
with jewels ! "
" Guide of men ! " said the poor charioteer, " thou knowest
the hour and the commands of the king. The great gates are
shut."
Buddha persisted, and mounted his good horse Kantaka,
The gates were opened by the heavenly spirits. And through
them he passed out of the debasing palace with the seven
moats. It was the change to the higher life. He became
a yogi.
The Buddhist movement was the revolt of the higher
Brahminism against the lower. It was led by one of the most
searching reformers that ever appeared upon the page of
history. He conceived that the only remedy lay in awakening
the spiritual life of the individual. The bloody sacrifice,
caste, the costly tank pilgrimages, must be swept completely
away.
This is proved by a very valuable Sutra, the " Sutta
Nipata," one of the most ancient books of Ceylon.
It records that when the great Muni was at Sravasti
(Sahet Mahet), certain old Brahmins came to listen to his
teaching. They asked him if the Brahmin religion (Brahmana
Dharma) was the same as in ancient days. Buddha replied
that, in olden time, the Brahmana Dharma was completely
different. It was this Dharma that he proposed to restore
in its original purity. The points of difference that he detailed
were these —
I. The ancient Brahmanas were simple ascetics (isayo),
who had abandoned the "objects of the five senses."
2. They ate contentedly the food that was placed at their
door. They had no cattle, or gold, or corn. The gold and
corn of holy dreaming alone was theirs.
3. They never married a woman of another caste, or
bought wives. The most rigid continence was theirs.^
4. They made sacrifices of rice, butter, etc., and never
1 FausboU " Sutta Nipata," p. 49, ver. 10. It was not clear whether
Buddha means that marriage was quite unknown to them. The verses
are contradictory.
58 BUDDHISM IN CHRISTENDOM.
killed the cows, the best friends of man, the givers of
medicines.
5. But the kings of the earth by-and-by grew powerful,
and had palaces and chariots and jewelled women.
6. Then the Brahmanas grew covetous of these beautiful
women and this vast wealth, and schemed to gain both.
They instituted costly sacrifices, the horse sacrifice (assa-
medha), the man sacrifice (purisa-mcdha), and other rites.
Through these they obtained costly offerings — gold, cows,
beds, garments, jewelled women, bright carpets, palaces, grain,
chariots drawn by fine steeds.
7. " Hundreds of thousands of cows " w^ere slaughtered
at these sacrifices — " cows that like goats do not hurt any one
with their feet or with either of their horns — tender cows,
yielding vessels of milk.
" Seizing them by the horns, the king caused them to be
slain with a weapon."
The true Dharma being lost, the world plunged into
sensuality, caste disputes, blood. That lost Dharma it is the
mission of Buddha to hold up once more " as an oil lamp in
the dark, that those who have eyes may see." ^
1 now come to another piece of evidence. The " Tevigga
Sutta," or " Sutra," plainly belongs to the " Little Vehicle,"
and shows that in the view of its disciples Buddha proclaimed
the existence of an intelligent eternal God.
When the great Tathagata was dwelling at Manasakata in
the mango grove, some Brahmins, learned in the three Vedas,
come to consult him on the question of union with the eternal
Brahma. They ask if they are in the right pathway towards
that union. Buddha replies at great length. He suggests an
ideal case. He supposes that a man has fallen in love with
the " most beautiful woman in the land." Day and night he
dreams of her, but has never seen her. He does not know
whether she is tall or short, of Brahmin or Sudra caste, of
dark or fair complexion ; he does not even know her name.
The Brahmins are asked if the talk of that man about that
w^oman be wise or foolish. They confess that it is " foolish
1 " Sutta Nipata," p. 52.
THE GREAT RENUNCIATION. 59
talk." Buddha then applies the same train of reasoning to
them. The Brahmins versed in the three Vedas are made to
confess that they have never seen Brahma, that they do not
know whether he is tall or short, or anything about him, and
that all their talk about union with him is also foolish talk.
They are mounting a crooked staircase, and do not know
whether it leads to a mansion or a precipice. They are
standing on the bank of a river and calling to the other bank
to come to them.
Now it seems to me that if Buddha were the uncom-
promising teacher of atheism that Dr. Rhys Davids pictures
him, he has at this point an admirable opportunity of urging
his views. The Brahmins, he would of course contend, knew
nothing about Brahma, for the simple reason that no such
being as Brahma exists.
But this is exactly the line that Buddha does not take.
His argument is that the Brahmins knew nothing of Brahma,
because Brahma is purely spiritual, and they are purely
materialistic.
Five "Veils," he shows, hide Brahma from mortal ken.
These are —
1. The Veil of Lustful Desire,
2. The Veil of Malice.
3. The Veil of Sloth and Idleness.
4. The Veil of Pride and Self-righteousness.
5. The Veil of Doubt.
Buddha then goes on with his questionings :
" Is Brahma in possession of wives and wealth 1 "
" He is not, Gautama," answers Vasettha the Brahmin.
" Is his mind full of anger, or free from anger ? "
" Free from anger, Gautama."
" Is his mind full of malice, or free from malice ? '''
" Free from malice, Gautama."
" Is his mind depraved or pure ? "
" It is pure, Gautama."
" Has he self-mastery, or has he not ? "
" He has, Gautama."
The Brahmins are then questioned about themselves.
60 BUDDHISM IN CHRISTENDOM.
" Are the Brahmins versed in the three Vedas, in possession
of wives and wealth, or are they not ? "
" They arc, Gautama."
" Have they anger in their hearts, or have they not ? "
" They have, Gautama."
" Do they bear malice, or do they not? "
" They do, Gautama."
" Are they pure in heart, or are they not ? "
" They are not, Gautama."
" Have they self-mastery, or have they not .-' "
" They have not, Gautama."
These replies provoke, of course, the very obvious retort
that no point of union can be found between such dissimilar
entities. Brahma is free from malice, sinless, self-contained,
so, of course, it is only the sinless that can hope to be in
harmony with him.
Vasettha then puts this question : " It has been told me,
Gautama, that Sramana Gautama knows the way to the state
of union with Brahma ? "
" Brahma I know, Vasettha," says Buddha in reply, " and
the world of Brahma, and the path leading to it."
The humbled Brahmins learned in the three Vedas then
ask Buddha to " show them the way to a state of union with
Brahma."
Buddha replies at considerable length, drawing a sharp
contrast between the lower Brahminism and the higher Brah-
minism, the " householder " and the " houseless one." The
householder Brahmins are gross, sensual, avaricious, insincere.
They practice for lucre black magic, fortune-telling, cozenage.
They gain the ear of kings, breed wars, predict victories,
sacrifice life, spoil the poor. As a foil to this he paints the
recluse, who has renounced all worldly things, and is pure,
self-possessed, happy.
To teach this " higher life," a Tathagata " from time to
time is born into the world, blessed and worthy, abounding in
wisdom, a guide to erring mortals." He sees the universe
face to face, the spirit world of Brahma and that of Mara the
tempter. He makes his knowledge known to others. The
THE GREAT RENUNCIATION. 6 1
houseless one, instructed by him, " lets his mind pervade one
quarter of the world with thoughts of pity, sympathy, and
equanimity ; and so the second, and so the third, and so the
fourth. And thus the whole wide world, above, below, around,
and everywhere, does he continue to pervade with heart of
pity, sympathy and equanimity, far-reaching, grown great,
and beyond measure." ^
" Verily this, Vasettha, is the way to a state of union with
Brahma," and he proceeds to announce that the Bhikshu, or
Buddhist beggar, " who is free from anger, free from malice,
pure in mind, master of himself, will, after death, when the
body is dissolved, become united with Brahma." The Brah-
mins at once see the full force of this teaching. It is as a
conservative in their eyes that Buddha figures, and not an
innovator. He takes the side of the ancient spiritual religion
of the country against rapacious innovators.
" Thou hast set up what was thrown down," they say to
him. In the Burmese Life he is described more than once as
one who has set the overturned chalice once more upon its
base.
An extract from the Mundaka Upanishad of the Atharva
Veda may here throw a light on Brahma and^union with him :
" He is great and incomprehensible by the senses, and con-
sequently his nature is beyond human conception. He,
though more subtle than vacuum itself, shines in various ways.
From those who do not know him he is at a greater distance
than the limits of space, and to those who acquire a know-
ledge of him he is near ; and whilst residing in animate
creatures is perceived, although obscurely, by those who apply
their thoughts to him. He is not perceptible by vision, nor is
he describable by means of speech, neither can he be the
object of any of the organs of sense, nor can he be conceived
by the help of austerities or religious rites ; but a person
whose mind is purified by the light of true knowledge through
incessant contemplation perceives him the most pure God.
Such is the invisible Supreme Being. He should be seen in
the heart wherein breath consisting of five species rests. The
1 " Buddhist Suttas," p. 201.
62 BUDDHISM IN CHRISTENDOM.
mind being perfectly freed from impurity, God, who spreads
over the mind and all the senses, imparts a knowledge of
himself to the heart." ^
In point of fact the language of the Buddhist mystic is
very like that of all other mystics. Thomas a Kempis, in his
" Soliloquy of the Soul," has a chapter headed, " On the Union
of the Soul with God." ^ Indeed, all the Christian mystics
sought this "union" quite as earnestly as Buddha. St.
Theresa had her oraison d'tmio?i.^ St. Augustine based all
his mysticism on the text (John xiv. 23), "Jesus answered
and said unto him, If a man love Me, he will keep My words :
and My Father will love him, and We will come unto him,
and make Our abode with him." "*
Clement of 'Alexandria sketches the end to be kept in
view by the " Christian Gnostic : " " Dwelling with the Lord
He will continue His familiar friend, sharing the same hearth
according to the Spirit." ^
Madame Guyon renewed her mystical " Marriage with the
Child Jesus " every year.
The mystics of all religions sought this union with God
by means of extasia. The method is described in the Persian
Sharistan and the Zerdusht Afshar ; and the processes are
completely similar to those of the Indian yogi. He whom the
ancient Persian called Izad, and the modern Persian Allah, is
thus described by Maulavi Jami —
"Thou but an atom art. He, the Great Whole. But if
for a icw days thou meditate with care on the Whole thou
becomest one with it."^
Mr. Vaughan, in his " Hours with the Mystics," shows
that the motto of the Neo-Platonist was, " Withdraw into
thyself; and the Adytum of thine own soul will reveal to
thee profounder secrets than the cave of Mithras." He
asserts that a mystic, according to Dionysius the Areopagite,
is not merely a sacred personage acquainted with the doctrines,
1 Rajah Rammohun Roy, " Translation of the Veds," p. 36.
2 Ch. xiii. ^ Madame Guyon, " Discours Chretiens," vol. ii. p. 344.
* Cited by Madame Guyon. '" " Misc.," p. 60.
« Olcott, "Yoga Philosophy," p. 271.
THE GREAT RENUNCIATION. 63
and participator in the rites called mysteries, but one also
who, exactly after the Neo-Platonist pattern, by mortifyino-
the body attains the " divine union." ^ Cornelius Agrippa
and Behmen held the same views.
I may mention, as an interesting fact, that catholic
mysticism has very nearly the same terminology as Buddhism.
Madame Guyon and the mystics have their " states " likewise,
the " mystic indifference," ^ " I'aneantissement," ^ the mystical
"death."* When Buddha was performing his " Dhyana," it
is said that the " Chakravala " (visible universe) became
invisible, and the azure domains of the Buddhas (the spirit
world) " luminous." ^ Madame Guyon, in her " Moyen Court,"
cites Revelations iii. 7, 8, to show that the mystic " key of
David " consists in " shutting the eyes of the body and
opening the eyes of the soul." ^ Of course this " annihilation,"
this " death," this " indifference " only refers to the lower life
with St. Francois de Sales and Madame Guyon. And I think
we must say the same of early Buddhism.
1 Vaughan, vol. i. p. 22. - L. Guerrier, " Madame Guyon," p. 342.
^ Ibid., p. 112. * Ibid., p. 116.
5 " Lalita Vistara," p. 267. « u Moyen Court," p. 10.
64 BUDDHISM IN CHRISTENDOM.
CHAPTER VI.
The Nazarite — Mystical and Anti-mystical Israel — Christ usually sup-
posed to have belonged to the latter — Position combated — Early
Persecution of Disciples.
The Nazarite.
The theory about Christ at present the most in vogue is
based upon the idea that He accepted the rehgion of Israel as
interpreted by its recognized interpreters. It is held that
when He declared that not a jot or tittle of the Law should
be relaxed until the heavens and earth shall pass away, He
alluded to the Law of Moses as interpreted by the dominant
party. His life in consequence, in respect to customs, con-
duct, and rites, was strictly in accordance with the Mosaic
edicts.
Dr. Lightfoot, as well as Baur, and Strauss, and Gibbon,
holds this view. The latter writers lay emphasis on the fact
that He announced that His mission was to be confined to
the house of Israel, and that He called the rest of the world
" dogs." Dr. Lightfoot expresses practically the same idea ;
for he says that, " after Christ's death the Church was still
confined to one nation," and that " the Master Himself had
left no express instructions " for a wider propagandism.
"Emancipation," he says, from the "swathing-bands " of the
Mosaic ritual, came from the Apostles " under the guidance
of the Holy Spirit," ^ the doctor failing to explain why in
the matter of institutions that God Almighty had just come
on earth in bodily form expressly to perpetuate any " emanci-
pation," was required.
1 " Commentary on Galatians," pp. 286, 287.
THE NAZARITE. 65
But will this theory bear scrutiny ? In an early chapter
of St. Matthew's Gospel, we read the following : —
" And, behold, there was a man which had his hand
withered. And they asked Him, saying. Is it lawful to heal
on the sabbath days .? that they might accuse Him. And
He said unto them, What man shall there be among you,
that shall have one sheep, and if it fall into a pit on the
sabbath day, will he not lay hold on it, and lift it out .'' How
much then is a man better than a sheep .'* Wherefore it is
lawful to do well on the sabbath days. Then saith He to the
man. Stretch forth thine hand. And he stretched it forth ;
and it was restored whole, like as the other. Then the
Pharisees went out, and held a council against Him, how
they might destroy Him. But when Jesus knew it. He with-
drew Himself from thence : and great multitudes followed
Him, and he healed them all ; And charged them that they
should not make Him known" (Matt. xii. 10-16).
This is from Matt. ix. 32-35 —
" As they went out, behold, they brought to Him a dumb
man possessed with a devil. And when the devil was cast
out, the dumb spake : and the multitudes marvelled, saying.
It was never so seen in Israel. But the Pharisees said. He
casteth out devils through the prince of the devils. And
Jesus went about all the cities and villages, teaching in their
synagogues, and preaching the gospel of the kingdom, and
healing every sickness and every disease among the people."
This is another passage —
" They answered Him, We be Abraham's seed, and were
never in bondage to any man : how sayest Thou, Ye shall be
made free ? Jesus answered them. Verily, verily, I say unto
you. Whosoever committeth sin is the servant of sin. And
the servant abideth not in the house for ever : but the Son
abideth ever. If the Son therefore shall make you free, ye
shall be free indeed. I know that ye are Abraham's seed ;
but ye seek to kill Me, because My word hath no place in
you. I speak that which I have seen with My Father : and
ye do that which ye have seen with your father. They
answered and said unto Him, Abraham is our father. Jesus
F
66 BUDDHISM IN CHRISTENDOM.
saith unto them, If ye were Abraham's children, ye would do
the works of Abraham. But now ye seek to kill Me, a man
that hath told you the truth, which I have heard of God : this
did not Abraham" (John viii. 33-40).
It will be seen from these passages that the Jews sought
the life of Jesus on the following charges : —
1. Sabbath breaking.
2. Demonology.
3. " Speaking the truth," or assailing the views of the
dominant party.
If one of these narratives is an authentic narrative, it is
plain that the theory that Jesus was a strict observer of the
Law of Moses, as interpreted by the dominant party, falls to
the ground.
I come to a still more striking passage. It seems to me
to traverse the position of Bishop Lightfoot, who, in his
" Commentary on the Colossians," maintains that Christ
attended the three bloody festivals of the sacrificial or anti-
mystical Israel.
" And the Pharisees also, who were covetous, heard all
these things : and they derided Him. And He said unto
them, Ye are they which justify yourselves before men ; but
God knoweth your hearts : for that which is highly esteemed
among men is abomination in the sight of God. The Law
and the prophets were until John : since that time the king-
dom of God is preached, and every man presseth into it.
And it is easier for heaven and earth to pass, than one tittle
of the law to fail" (Luke xvi. 14-17).
This passage is of great importance. If Christ actually
uttered the speech contained in it, it unmistakably shows
that, far from considering the Mosaic edicts as interpreted by
their recognized interpreters binding until the day of judg-
ment, he believed them to have been annulled by John the
Baptist, who, according to Josephus, was put to death to
satisfy the priestly party.
Here is another pregnant passage —
" And He came to Nazareth, where He had been brought
up : and, as His custom was, He went into the synagogue on
THE NAZARITE. 6/
the sabbath day, and stood up for to read. And there was
dehvered unto Him the book of the prophet Esaias. And
when He had opened the book, He found the place where it
was written, The Spirit of the Lord is upon Me, because He
hath anointed Me to preach the gospel to the poor ; He hath
sent Me to heal the broken-hearted, to preach deliverance to
the captives, and recovering of sight to the blind, to set at
liberty them that are bruised, to preach the acceptable year
of the Lord. And He closed the book, and He gave it again
to the minister, and sat down. And the eyes of all them
that were in the synagogue were fastened on Him. And He
began to say unto them, This day is this scripture fulfilled in
your ears. And all bare Him witness, and wondered at the
gracious words which proceeded out of His mouth. And
they said, Is not this Joseph's son ? And He said unto them,
Ye will surely say unto Me this proverb, Physician, heal
Thyself: whatsover we have heard done in Capernaum, do
also here in Thy country. And He said. Verily I say unto
you, No prophet is accepted in his own country. But I tell
you of a truth, many widows were in Israel in the days of
Elias, when the heaven was shut up three years and six
months, when great famine was throughout all the land ;
But unto none of them was Elias sent, save unto Sarepta,
a city of Sidon, unto a woman that was a widow. And many
lepers were in Israel in the time of Eliseus the prophet ; and
none of them was cleansed, saving Naaman the Syrian.
And all they in the synagogue, when they heard these things,
were filled with wrath, and rose up, and thrust Him out
of the city, and led Him unto the brow of the hill whereon
their city was built, that they might cast him down head-
long. But He, passing through the midst of them, went His
way, and came down to Capernaum, a city of Galilee, and
taught them on the sabbath days. And they were aston-
ished at His doctrine : for His word was with power" (Luke
iv. 16-32).
This seems of the greatest importance. Instead of be-
holding soldiers strike down their most prominent champion
by reason of a mistaken password — a necessary inference if
68 BUDDHISM IN CHRISTENDOM.
Christ belonged to anti-mystical Israel, — we sec here the word
" Messiah " interpreted by two sets of disputants with the
utmost precision. Christ says that he is " Messiah," or
" Anointed," in the sense that Isaiah announces that he also
is "Anointed." He is the "prophet," like Elijah. The Spirit
of God is upon Him in order that He may preach the gospel
to the poor. In i Kings xix. i6, we find also that EHsha
was anointed as Messiah. The word, with the Jews, meant a
prophet as well as a king.
The action of anti-mystical Israel is equally intelligible.
They remember, of course, that it is laid down in the Tora
(Lev. xviii. 20), that " the prophet who shall presume to
speak a word" in God's name, which the Almighty has not
commanded him to speak must die. They remember, also,
that divination (the occultism of rivals) is also (Lev. xviii.
10) a capital offence. And if Christ had really pronounced
that the Law of Moses was annulled, the scribes and doctors
would quickly have jumped to the conclusion that a prophet
so speaking was not the mouthpiece of Jehovah, who had
positively pronounced that the law and covenant was an ever-
lasting covenant (i Chron. xvi. 17 ; Isa. xxiv. 5) ; and that
" the statutes, and ordinances, and the law, and the command-
ment which He wrote, was to be observed for evermore "
(2 Kings xvii. 37).
Another instructive group of facts may here be adduced —
the circumstances attending the death of Stephen.
We there see that within three short years of Christ's
death, there was a vast apparatus of persecution actively at
work. St. Paul tells us that he himself persecuted to the
"death;" that "entering every house and haling men and
women, he committed them to prison." He shows also that
this vast apparatus of "havock," and " threatenings and
slaughter," had already branches in Damascus and in the
provinces, as well as in Jerusalem. What is the explanation
of this } Certainly Caiaphas, who denied any after-life, could
at this time have had no \\&\v of Christ's Kingship in heavenly
abodes definite enough to stir up all this activity. The ex-
planation given by Dean Howson and Mr. Conybeare appears
THE NAZARITE. 6g
the true one. These Christians were persecuted not because
they were Christians, but because they were Jews, who set
the Laws of Moses at defiance. Was not this the charge
against Paul as late as his last visit to Jerusalem.
" And when the seven days were almost ended, the Jews
which were of Asia, when they saw him in the temple, stirred
up all the people, and laid hands on him, crying out. Men
of Israel, help : this is the man, that teacheth all men every-
where against the people, and the law, and this place " (Acts
xxi. 27).
As I go on I shall make it plain that from the very earliest
institution of the disciples the Laws of Moses, as interpreted
by the dominant party, were systematically violated. From
the same early period I shall make it also plain that the
recognized interpreters of those laws sought the lives of Christ
and His followers for capital offences against Jerusalem and
the Mosaic edicts. And the answer of the Christians from
first to last may be summed up in the words of Paul —
" Neither against the law of the Jews, neither against the
temple, nor yet against Csesar, have I offended anything at
all " (Acts XXV. 8).
What is the meaning of this paradox ? Here we have two
sets of disputants, both of a nation not behind, but rather
ahead of the rest of the world in acuteness, reasoning appa-
rently with the inconsequence of a nightmare. The position
of the first set is something after this fashion. Jehovah, they
say, through his Prophet Moses, has categorically given forth
certain edicts for the avowed object of making the Hebrew
nation an ensample to the other nations of the earth for ever
and ever. Thus it has been ordained that every male shall
come up to Jerusalem, the capital city, for the three great
yearly festivals. Certain rites and sacrifices must then be
gone through to honour God and enrich the priesthood. It
is ordained also that the sabbath day shall be strictly kept
holy. It is ordained that the phenomena of supernaturalism,
prophecy, healing by exorcism, etc., shall not be practised
except under the supervision of the recognized priesthood.
And yet the rival party violate these plain edicts, not inad-
70 BUDDHISM IN CHRISTENDOM.
vertently, upon occasion ; but perpetually, on system. Plainly
the punishments of the Laws of Moses, whatever their rigour,
must everywhere be put in force to protect the religion of
Jehovah.
To all this the second party make one plain answer :
" Not one tittle of the law have we violated, or will we violate
till doomsday."
Is it not plain, that by the word " law," each party mean
something different.
This will, I think, come out more clearly if we consider
the curious way in which another section of the Jews, the
Essenes and Therapeuts, like the early Christians, professed
to be extra strict followers of the edicts of Moses, and yet
violated those laws at every turn.
" Our law-giver," says Philo, " trained into fellowship great
numbers of pupils who bear the name of Essenes, being, I
imagine, honoured with the appellation by virtue of their
holiness." This is from his work, " Every Virtuous Man is
Free." A passage from another work of his leaves us in no
doubt as to who this legislator was to taken to be —
" I will set in contrast the entertainments of those that
have consecrated their private life and themselves to gnosis
and the contemplation of the affairs of Nature, in accordance
with the most sacred guidance of the Prophet Moses " (" Vit.
ContempL"). And Josephus does not hesitate to describe these
mystics as refusing to take part altogether in the yearly fes-
tivals and the sacrifices of the Mosaic ritual as interpreted by
those who sat in Moses's seat.
" They perform no sacrifices on account of the different
rules of purity which they observe. Hence, being excluded
from the common sanctuary, they perform sacred rites of their
own " (" Antiq.," i, 2, and 5). That the Essenes were also per-
secuted, I think is quite plain. Philo talks of their " hiding-
places," and of the terrible oaths that each took to preserve
the secrets of the order " in the presence of force and at the
hazard of his life." Josephus alludes to the terrible tortures
that they cheerfully submitted to, rather than eat of things
forbidden. It is true that this second assertion refers to them
THE NAZARITE. /I
at a later date than the. description of Philo ; but Christ tells
us that from the date of Zacharius, and even of Abel, mystical
Israel was persecuted from city to city at the blood-stained
hands of the Pharisees and Scribes (Matt, xxiii. 35).
My citations from Origen and the " Kabbalah," in my first
chapter, explain in part the crucial issues between mystical
and anti-mystical Israel.
The latter party said practically : We have a book of
sacred law, and that law must be interpreted like any other
legal document, or immense confusion will arise.
The mystics replied that all scriptures are written by
mystics to teach mysticism, and a book must be judged by
the canons of its writers. The secret wisdom handed down
in the " Kabbalah " taught them that the Tora was intended
to conceal more than it was intended to reveal. There was
a knowledge that was made known to the " Chosen of God "
after painful initiations. It was called the " Luminous Mirror,"
in contrast with the " Non-luminous Mirror," the vision of
ordinary mortals. It was called the " Tree of Life," as contra-
distinguished from the " Tree of Knowledge." ^
" Come and see when the soul reaches that place which
is called the Treasury of Life — she enjoys a bright and luminous
mirror which receives its light from the highest heaven. The
soul could not bear this light but for the luminous mantle
which she puts on. For just as the soul when sent to this
earth puts on an earthly garment to preserve herself here, so
she receives above a shining garment in order to be able to
look without injury into the mirror whose light proceeds
from the Lord of Light. Moses, too, could not approach to
look into that higher light which he saw without putting
on such an ethereal garment as it is written — ' And Moses
went into the midst of the cloud,' which is translated by
means of the cloud wherewith he wrapped himself as if dressed
in a garment. At that time Moses almost discarded the
whole of his earthly nature, as it is written — ' And Moses was
on the mountain forty days and forty nights.' And he thus
approached that dark cloud where God is enthroned. In this
^ Ginsburg, " The Kabbalah," p. y].
72 BUDDHISM IN CHRISTENDOM.
wise the departed spirits of the righteous dress themselves in
the upper regions in luminous garments, to be able to endure
that light which streams from the Lord of Light." ^
Origen calls this luminous mirror the " soul " of the scrip-
tures, whereas the historical part is " body," is intended only
for minds yet in darkness.
Clement of Alexandria also held that there was a twofold
knowledge, and that the higher knowledge was imparted by
Christ to James, Peter, John, and Paul. " It was not designed
for the multitude, but communicated to those only who were
capable of receiving it orally, not by writing." ^
The same system was prominent amongst the Essenes, who
expounded their " hereditary laws " every seventh day. " Then
one takes the books and reads," says Philo ; " and another of
the most experienced comes forward and expounds such
things as are not well known, for most things are philo-
sophically treated among them through symbols, according
to the old-fashioned mode of pursuit." ^
Of the Therapeuts he writes also : " For they read the
sacred scriptures, and seek after wisdom by allegorical expo-
sition of the hereditary philosophy, inasmuch as they regard
what constitutes the letter of each utterance as the symbol of
a nature that is withheld from sight but revealed in the hidden
meanings. They possess, besides, compositions of ancient
men who were the founders of the school, and bequeathed
many a memorial of the allegorical manner of which they
avail themselves by way of archetypes, and so closely follow
the method of the original school." *
Let us now study mystical Israel a little more closely,
beginning with the Essenes and Therapeuts.
1 Ginsburg, " The Kabbalah," p. 38,
2 See " Clement of Alexandria," by Dr. Kaye, Bishop of Lincoln, p. 241.
3 " Every Virtuous Man is Free." ^ Philo, " Vit. Contcmpl."
( 73 )
CHAPTER VII.
Mystical Israel— Essenes and Therapeuts— Letter of Philo to Hephjestion
— Therapeut and Buddhist Monasteries— Points of Contact between
the Buddhists and Israel Mystical— The Buddhist and Essene Bap-
tism—The Buddhist and Essene Mysterium.
Mystical Israel.
Neander divides Israel at the date of Christ into three
sections —
1. Phariseeism, the "dead theology of the letter."
2. Sadduceeism, " debasing of the spiritual life into world-
liness."
3. Essenism, Israel mystical— a "commingling of Judaism
with the old Oriental theosophy." ^
Concerning this latter section, Philo wrote a letter to a
man named Hephaestion, of which the following is a portion : —
" I am sorry to find you saying that you are not likely to
visit Alexandria again. This restless, wicked city can present
but few attractions, I grant, to a lover of philosophic quiet.
But I cannot commend the extreme to which I see so many
hastening. A passion for ascetic seclusion is becoming daily
more prevalent among the devout and the thoughtful, whether
Jew or Gentile. Yet surely the attempt to combine contem-
plation and action should not be so soon abandoned. A man
ought at least to have evinced some competency for the dis-
charge of the social duties before he abandons them for the
divine. First the less, then the greater.
" I have tried the life of the recluse. Solitude brings no
1 Neander, " Life of Christ," vol. i. pp. 36-40 ; also " History of
the Christian Religion," vol. i. p. 60.
74 BUDDHISM IN CHRISTENDOM.
escape from spiritual danger. If it closes some avenues of
temptation, there are few in whose case it does not open more.
Yet the Therapeutae, a sect similar to the Essenes, with whom
you are acquainted, number many among them whose lives
are truly exemplary. Their cells are scattered about the
region bordering on the farther shore of the Lake Mareotis.
The members of either sex live a single and ascetic life,
spending their time in fasting and contemplation, in prayer
or reading. They believe themselves favoured with divine
illumination — an inner light. They assemble on the Sabbath
for worship, and listen to mystical discourses on the tradi-
tionary lore which they say has been handed down in secret
among themselves. They also celebrate solemn dances and
processions of a mystic significance by moonlight on the
shore of the great mere. Sometimes, on an occasion of
public rejoicing, the margin of the lake on our side will be
lit with a fiery chain of illuminations, and galleys, hung with
lights, row to and fro with strains of music sounding over the
broad water. Then the Therapeutse are all hidden in their
little hermitages, and these sights and sounds of the world
they have abandoned make them withdraw into themselves
and pray.
" Their principle at least is true. The soul which is occu-
pied with things above, and is initiated into the mysteries of
the Lord, cannot but account the body evil, and even hostile.
The soul of man is divine, and his highest wisdom is to
become as much as possible a stranger to the body with its
embarrassing appetites. God has breathed into man from
heaven a portion of His own divinity. That which is divine
is invisible. It may be extended, but it is incapable of sepa-
ration. Consider how vast is the range of our thought over
the past and the future, the heavens and the earth. This
alliance with an upper world, of which we are conscious,
would be impossible, were not the soul of man an indivisible
portion of that divine and blessed spirit. Contemplation of the
divine essence is the noblest exercise of man ; it is the only
means of attaining to the highest truth and virtue, and therein
to behold God is the consummation of our happiness here.
BiMMI
MYSTICAL ISRAEL. 75
" The confusion of tongues at the building of the tower of
Babel should teach us this lesson. The heaven those vain
builders sought to reach, signifies symbolically the mind, where
dwell divine powers. Their futile attempt represents the pre-
sumption of those who place sense above intelligence— who
think that they can storm the Intelligible by the Sensible.
The structure which such impiety would raise is overthrown
by spiritual tranquility. In calm retirement and contempla-
tion we are taught that we know like only by like, and that
the foreign and lower world of the sensuous and the practical
may not intrude into the lofty region of divine illumination."
" An alliance with the upper world " was, we see here, the
object of these dreaming Essenes. This in India is called yoga
(union). Was there any connection between the Indian and
Jewish mystics?
The most subtle thinker of the modern English Church,
the late Dean Mansel, boldly maintained that the philosophy
and rites of the Therapeuts of Alexandria were due to
Buddhist missionaries who visited Egypt within two genera-
tions of the time of Alexander the Great. In this he has
been supported by philosophers of the calibre of Schelling
and Schopenhauer, and the great Sanskrit authority, Lassen.
Renan, in his work " Les Langues Semetiques," also sees
traces of this Buddhist propagandism in Palestine before the
Christian era. Hilgenfeld, Mutter, Bohlen, King, all admit
the Buddhist influence. Colebrooke saw a striking similarity
between the Buddhist philosophy and that of the Pytha-
o-oreans. Dean Milman was convinced that the Therapeuts
sprung from the " contemplative and indolent fraternities " of
India.
Until I came across this bird's-eye view of a rude monas-
tery in Siam (see Plate II.), I had no very clear idea of a
monastery of the Therapeuts in the jungle near Alexandria.
It is a drawing by an old traveller, given to us by Picart. We
see the house of assembly in the centre, where the Therapeuts,
according to Philo, assembled every Sabbath for religious ser-
vices. We see the cells of the monks sprinkled round in a
rude city " four-square." Modern India gives us a far more
76 BUDDHISM IN CHRISTENDOM.
accurate picture than we can get elsewhere of ancient Palestine,
for it is an ancient Asiatic civilization that has not yet
passed away. When I campaigned against a rude tribe called
Sonthals, in 1855, I saw everywhere the "booths of leaves" of
the Bible, the pansil of early Buddhist books. Since the days
of Job, thieves " dig into " the rude mud walls of the East.
Visitors to the Indian and Colonial Exhibition may have
seen several straw-thatched houses where this would have
been feasible. Of such a pattern with mud or matted walls
were the huts, perhaps, of the Therapeuts.
Father La Loubere, in his " Description du Royaume de
Siam,"^ gives us some very interesting details of Buddhist
convent life. In a central quadrangle is the chief building
surrounded by mortuary pyramidal columns, each covering
the ashes of some rich man or saint, but dedicated to one of
the Buddhas, and suggesting the columns in a Christian grave-
yard. In a second enclosure are the little mat-built pansils
of the monks, surrounding the central building. Each holds
a sramana and his servant-pupils, to the number sometimes
of three. Each, too, has two little chambers in which a
wandering beggar can obtain food and shelter, as amongst
the Essenes. " I was an hungred, and ye gave me no meat :
I was thirsty, and ye gave me no drink : I was a stranger,
and ye took me not in ; naked, and ye clothed me not : sick
and in prison, and ye visited me not " (Matt. xxv.).
Each monastery is presided over by a sancrat or bishop,
whose insignia is an accurate mitre, carved on a stone pedestal,
which fact satisfied the good father that the Buddhists had
stolen many ideas from the Christians. Matins began when
a monk could see the veins of his hand, or see clearly enough
to prevent him destroying reptile life in walking to the temple.
The chanting went on for two hours, and then the begging
friars, two and two, as in the Catholic Church, went round the
neighbourhood and collected their scanty food. The meal
seems to have been something after the pattern of the Thera-
peut bloodless oblation, for a portion of the food is always
solemnly offered to Buddha. Then comes teaching, reading,
^ Picart, vol. vii.
MYSTICAL ISRAEL. yj
meditation ; and then what the father calls " La Meridiane,"
noon-day prayers. His description of a sermon with a text
taken from the sayings of Buddha is most interesting. The
monks are ranged on one side of the temple, and the nuns on
the other. At the close, they say solemnly, " This is the
Word of God ! " The Catholic father cites some of their
texts : "Judge not thy neighbour. Say not this man is good.
This man is wicked ! " This seems specially to have struck
him.
Assisted by Philo, let us draw up some more points of
contact between the Therapeut and Buddhist monks : —
1. Enforced vegetarianism, community of goods, rigid
abstinence from sexual indulgence, also a high standard of
purity, were common to both the Buddhists and the Thera-
peuts.
2. Neither community allowed the use of wine.
3. Both were strongly opposed to the blood sacrifice of
the old priesthoods.
4. The monks of both communities devoted their lives
exclusively to the acquirement of a knowledge of God.
5. Long fastings were common to both.
6. With both silence was a special spiritual discipline.
7. The Therapeut left " for ever," says Philo, " brothers,
children, wives, father, and mother," for the contemplative
life. This is Buddhism.
8. Like the Buddhists, the Therapeuts had nuns vowed
to chastity. These were quite distinct, as Philo points out,
from the vestals of the Greek temples. With the latter the
chastity was enforced, with the former voluntary.
9. The preacher and the missionary, two original ideas of
Buddhism, were conspicuous amongst the Therapeuts. This
was in direct antagonism to the spirit of Mosaism.
10. The Therapeut, as his name implies, was a healer (or
" curate " as Eusebius calls him) of body and soul. The
Buddhist monks are the only physicians in most Buddhist
countries. They cure by simples, and by casting out devils.
11. The Therapeut squatted on a "mat of papyrus" in
his sanctuary. The monks " took their seats on mats covered
yS BUDDHISM IN CHRISTENDOM
with white calico," says Mr. Dickson, describing a general
confession in a Buddhist temple.^
12. The Therapeuts were classed as, first, presbyters
(elders), an exact equivalent for the word Arhat, used in
Buddha's day for his fully initiated monks. Under the
presbyter was the deacon i^diKovoq, covered with dust or
dirt). These novices were servant-pupils, the servitor friars
(Samaneros) of Buddhism. An ephcmereut, or temporary
head, presided at the Thcrapeut service as in Buddhism.
That the Christians should have taken over this ephemereut
and these presbyters, or priests, and deacons, as their three
chief officers, is perhaps the greatest" stumbling-block in the
way of those writers, chiefly English and clerical, who main-
tain that there was no connection between Christianity and
mystic Judaism.
We have seen from Philo's letter to Hephaestion that he
considered the Therapeuts the same as the Essenes. Indeed
in another work, he calls the Essenes, " Therapeuts of God.
From Josephus we get some additional facts relative to these
mystics.
1. Enforced vegetarianism was one of the main principles
of the Essenes as well as of the Buddhists. They refused to
go to Jerusalem to the temple sacrifices at the risk of being
stoned.
2. The Essenes had a " Sanhedrim of Justice " like the
Buddhist Safigha. Excommunication in both was the chief
punishment. This was altogether foreign to the lower
Mosaism, which allowed no Jew to escape the obligations of
the Jewish law.
3. The Essenes, like the Buddhists, forbade slavery, war,
revenge, avarice, hatred, worldly longings, etc.
4. Although to "face towards the east" and "worship the
sun towards the east " is one of the " abominations " of Ezckiel,
the Essenes were not allowed to speak of a morning until
they had bowed down to the rising sun. The sun is Buddha's
special emblem. In Wung Puh's Life, he is called the
"sublime sun, Buddha, whose widespread rays brighten and
1 " Patimokkha,^' p. 2.
MYSTICAL ISRAEL. 79
illumine all things." In the same volume Buddha is reported
to have said that " bowing to the east was the pdramita of
charity."
5. The Essenes, like the Buddhist monks, had ridiculous
laws relating to spitting and other natural acts, those of the
Essenes being regulated by a superstitious veneration for the
Sabbath day, those of the Buddhists, by a superstitious respect
for a pagoda.^
6. In Buddhist monasteries a rigid obedience, together
with a quite superstitious respect for the person of a superior,
is enacted. In Buddhagosa's Parables is a puerile story of a
malicious Muni, who, when an inferior monk had gone out of
a hut where the two were sleeping, lay across the doorway in
order to make the novice inadvertently commit the great sin
of placing his foot above his superior's head. The penalty of
such an act is that the offender's head ought to be split into
seven pieces. With the Essenes similar superstitions were
rife. If an Approacher accidently touched the hem of the
garment of an Associate, all sorts of purifications had to be
gone through.
7. The principle of thrift and unsavouriness in dress was
carried to extremes by both Essenes and Buddhists. The
sramana (ascetic) was required to stitch together for his
koivat the refuse rags acquired by begging. The Essenes
were expected to wear the old clothes of their co-religionists
until the}^ tumbled to pieces.
In the Tibetan "Life of Buddha," by Rockhill, it is
announced that when the great teacher first cast off his kingly
silks he donned a foul dress that had been previously worn
by ten other saints.^ This throws light on the story of
Elisha.
Dr. Ginsburg ("The Essenes," p. 13) shows that the
Essenes had eight stages of progress in inner or spiritual
knowledge.
J. Outward or bodily purity by baptism.
2. The state of purity that has conquered the sexual
desire.
1 Beal, " Catena," pp. 236, 237. ^ Rockhill, p. 26.
8o BUDDHISM IN CHRISTENDOM.
3. Inward and spiritual purity.
4. A meek and gentle spirit which has subdued all anger
and malice.
5. The culminating point of holiness.
6. The body becomes the temple of the Holy Ghost, and
the mystic acquires the gift of prophecy.
7. Miraculous powers of healing, and of raising the dead.
8. The mystic state of Elias.
The Buddhists have likewise eight stages of inner progress,
the Eightfold Holy Path. The first step, " Those who have
entered the stream," the Nai'ranjana, the mystic river of
Buddha, is precisely the same as the first Essene step. Then
follow advances in purity, holiness, and mastery of passion.
In the last two stages, the Buddhists, like the Essenes, gained
supernatural powers, to be used in miraculous cures, pro-
phecies, and other occult marvels. It must be mentioned that
the Essenes w^ere circumcised as well as the other Jews.^
The word " Essenes," according to some learned philolo-
gists, means the " Bathers " or " Baptisers," baptism having
been their initiatory rite. Josephus tells us that this baptism
was not administered until the aspirant had remained a whole
year outside the community, but " subjected to their rule
of life." 2
I will here give the rite of Buddhist baptism (abhisheka)
v/hen a novice is about to become a monk. It consists of
many washings, borrowed plainly by the early Buddhists
from the Brahmins, and brings to mind the frequent use of
water attributed to the Hemero Baptists or disciples of John.
It may be mentioned that in some Buddhist countries, Nepal
for instance, the various monkish vows are now taken only
for form sake. This makes the letter, retained after the
spirit has departed, all the more valuable.
The neophyte having made an offer of scents and unguents
(betel-nut, paun, etc.) to his spiritual guide (guru), the latter,
after certain formalities, draws four circles in the form of a
cross in honour of the Tri Ratna (trinity) on the ground, and
1 See Origen's version of Josephus's narrative.
* Josephus, Ue B. J. 11. 8, 2-13.
MYSTICAL ISRAEL. 8 1
the neophyte, seated in a prescribed position, recites the
following text : " I salute Buddha-nath, Dharma, and Sangha,
and entreat them to bestow upon me the Parivrajya Vrata."
It is plain here that the prayer is addressed to the transcen-
dental triad. The first and second day of the ceremonial are
consumed in prayers and formalities carried on by the guide
and his pupil alone ; on the second day, another mystic cross
is drawn upon the ground, called the " Swastika asan."
A pot containing water and other mystic ingredients, a gold
lotus, and certain confections and charms, figures conspicuously
in these early rites, and is at last poured on the neophyte's
head. This is the baptism.
The abbot, or head of the vihara, now appears upon the
scene, and sprinkles four seers of rice and milk upon the head
of the aspirant. This ceremony is repeated three times.
The next day, a barber makes a clean shave of the neophyte's
head, leaving only the forelock. Previous to this, the latter
has pledged himself to forsake intoxicating liquors, women,
evil thoughts, pride ; and promised not to injure any living
creature. More washings take place, including a fresh
baptism by four ecclesiastics of rank. It must be mentioned
that a Buddhist baptism is preceded by a confession of sins
and much catechising. The catechumen's name is changed
after the baptism. He promises to devote his future life to
the Divine triad. The monks of rank then invoke a blessing
on his head : " May you be as happy as he who dwells in
the hearts of all, who is the Universal Soul, the Lord of
all, the Buddha called Ratna Sambhava ! "
The change is called the " whole birth ; " and at one
moment a light is kindled. The early Christians after
initiation were called the " illuminati." A solemn address
is made to the triad individually — Buddha, whom "gods and
men alike worship," who is apart from the world, "the
quintessence of all good ;" Dharma, who is the Prajha Para-
mita, the mother, the guide to perfect wisdom and peace ;
and Sangha, the son. A mitre like the Mithraic cap is put
on at one portion of the ceremonial. The ceremonies for
Buddha's new birth of water and the spirit must sound hollow
G
82 BUDDHISM IN CHRISTENDOM.
indeed, now that nothing but form remains ; but this form
to an inquirer into early Buddhism has a special value.
In Tibet this baptism also exists. In Japan that excellent
authority, Mr. Pfoundes, tells mc that he has frequently seen
neophytes being baptized, or sprinkled with water mixed
with aromatic simples. Mr. Oung Gyee tells me that baptism
is unknown in Southern Buddhism, although in Burmah they
sometimes initiate the novice at the bank of a river, without
sprinkling. This last seems a trace of it as having once
existed, and so do the mighty tanks excavated in Ceylon.
Wung Puh informs us that at " Vai.sali, Buddha resided under
a tree (the music-tree), and there delivered a sutra entitled
' The baptism that rescues from life and death, and confers
salvation.' " ^
The other great rite of the Essenes was what the mystical
societies of the era of Christ called the " Bloodless Oblation."
This is the name that was given to the Christian sacrament
in the early rituals. According to Josephus, this rite, like
the early Christian rite, was practically the daily dinner. To
it, "as if to the most holy precincts," the monks, bathed
and "purified," assembled. Its hour was the fifth hour
after sunrise. White garments were donned, and strangers
and catechumens rigidly excluded. Philo, speaking of the
Therapeuts, calls it " that portion of the mysteries which is
most transcendent." He compares, also, the bread used to
the shew-bread of the temple, thus explicitly showing that
these mysteries were the Jewish mysteries filched from
an exclusive priesthood and given to the people. The shew-
bread, literally the " Bread of the Faces," or " of the Presence,"
consisted of twelve loaves, which denoted the " presence " of
Jehovah himself, under his twelve mystical faces at the altar.^
In the " Lalita Vistara," it is announced that those who
have faith will become sons of Buddha, and partake of " the
food of the kingdom." ^ Four things draw disciples to the
Great Banquet of Buddha — gifts, soft words, production of
^ yoiirti. As. Soc. vol. xx. p. 172.
^ Smith's " Dictionary of the Bible," sub voce " Shew-bread."
' Foucaux, p. 94.
Platk III.
mmmmimfKr^!^^^^
--H*§^
taaOl^BQBS^Hi^MHMMBi
WliKSllIl' (IF lilDDHA AS THE RICE-CAKE.
From A iiiart'ivaii.
[Paif 83.
MYSTICAL ISRAEL. 83
benefits, conformity of benefits.^ In Buddhism, the chief food
of the ascetic, the rice and milk, is, by an intelligible trope,
called the amrita, the food of immortal life ; and Buddha's
era the epoch when the rice and milk came into the world.
This use of food, and especially rice and milk, as a symbol of
God, existed in India at a very early date. The main rite
of the Brahmins, when they worshipped in a temple of un-
hewn upright stones, was an exhibition of the birth of the
Sisur Jatah, or new-born child. " The clarified butter is
the milk of the woman," says the earliest ritual, the " Aitareya
Brahmana," " the husked rice grains belong to the male.",^
This symbol of food was perhaps the earliest symbol of God.
In India, at certain seasons, it is made up into little idols ;
and also in Tibet.
In many of the early Buddhist sculptures, groups are to
be seen worshipping a large wheaten or rice cake, as big and
as round as a footstool. Mr. Pfoundes tells me that at the
time of the new year, in Japan, he has seen cakes as large as
this on the Buddhist altars. I copy one of these sculptures
from the marbles of the Amaravati tope at the British Museum
(see Plate III.). I am certain that this object is food. I saw
in the South Kensington Museum, on a miniature chaitya
from Sanchi, a similar object, ranged by a vase and covered
with a cloth.
The details of this mystic Therapeut dinner, as given by
Philo, have caused Eusebius and a long line of Catholic
writers to maintain that we have simply a description of the
Christian sacr amentum, a Latin form of the Greek word,
fivarripiov, or " mystery."
In the main building of the convent the monks and nuns
assembled, being separated the one from the other by a par-
tition. After the chief monk had read some passages of the
sacred writings and delivered an exhortation, " stretching forth
one finger of his right hand " the while, the presbyters began
to sing hymns in the choir and also at various " stations " of
the building (as the Rev. Dom Bernard de Montfaugon trans-
lates the passage) and " altars." Whilst the ephemereut sang,
Foucauxj p. 51. ^ Vol. ii. p. 5.
84
BUDDHISM IN CHRISTENDOM.
the rest of the community chanted responses in a solemn
manner. Then a "table" was brought in by the deacons,
and a solemn prayer was offered up to God, " that the feast
shall be agreeable to Ilim." On the table was bread, salt,
and hyssop and water, " the most sacred of all elements in
holiness."
After the " mysteries " of this holy feast had been gone
through, and all the community had satisfied hunger, the
monks and nuns danced together under some strange ecstatic
influence until sunrise the next morning. This dance has
puzzled the Roman Catholic commentators before alluded to,
but some of them find records of religious dances in the early
Church.
This description of the assembly in the hall of the monas-
tery, the sermons, the
reading of the holy
books, etc., is purely
Buddhist. The pro-
cessions round the
shrines of the temple
is a marked feature of
the Buddhist ritual,
which the litany in
praise of the seven
Buddhas and similar
rituals were designed
specially to meet. In
all Buddhist temples
the priest intones and
the lower monks chant
responses — the Gre-
gorian chant, according
to Balfour's " Indian
Cyclopaedia," being a
Buddhist originality.^
Fig. 7.
Mr.
of feed
, — Tabernacle for the Real Presence
of Buddha.
Pfoundes tells me that in Japan and China the hours
ing and the customs vary amongst different sects.
1 Sub voce " Buddha."
MYSTICAL ISRAEL. 85
Noonday is the chief meal, and each monk takes his portion
from the common mess, and usually retires to his own hut, or
cell, except when there is a feast, when they eat together in
some portion of the temple, not the sanctuary. But wherever
they eat, a portion of the food is always offered to Buddha at
a little miniature altar. The Buddhists have a little tabernacle,
like the Catholics, for the Real Presence of Buddha on the
high altar. I copy one from the French Orientalist, Langles.^
He affirms that the sacred elements are placed inside, but this
must be an exception. The rice and the scented water are
placed in front usually. In the early Christian Church, the
sacramentwn was called the " giving," and the Greek Church
still calls the sacred bread " Corban." ^ " Leave there thy gift
before the altar," said Christ (Matt. v. 24), alluding, no doubt,
to the " giving " of the Essenes. The " Corban " of the Greek
Church has twelve impressions of the cross, thus further con-
necting it with the twelve mystical "faces" of the Jewish
shew-bread.
^ " Rituel des Tartares Mantchous." ^ picart, ill. 189.
86 BUDDHISM IN CHRISTENDOM.
CHAPTER VIII.
BUDDHISM AND THE "KABBALAH."
In Philo's letter to Hcphaestion we have seen that the
Therapeuts hstened every sabbath to discourses on the
traditionary lore which was handed down in secret amongst
themselves. Has this secret lore passed away from the
earth ? Scholars of the calibre of Reuchlin, Joel, and M.
Franck, of the Institute of France, affirm that we have it still
in the " Kabbalah." This word implies secret tradition.
The legend runs that this secret wisdom was first taught
by Jehovah to the seven angels that stand round his throne.
It was then handed down orally through the seven earthly
messengers (Adam, Moses, David, etc.).
Finally, the Rabbi Simon Ben Jochai, in a cavern amid
earth rocking and supernatural coruscations, delivered it to
the world in a " Book of Splendour," the " Sohar."
It must be confessed, however, that the genuineness of the
work, the " Sohar," is disputed. Dr. Ginsburg affirms that it
is the original composition of a Spanish Jew, named Moses de
Leon, who lived as recently as the fourteenth century, A.D.
This question shall be discussed later on. If the work is
a forgery, it is a very clever forgery ; for on its appearance in
modern times it wrought quite a revolution in the Jewish
religion. Philosophical Jews, who had been unable to accept
the traditional Christianity, became Christian converts in large
numbers ; and Christians felt that without the " Kabbalah " it
was impossible to fully understand Christianity. It is asserted
by Dr. Ginsburg, that Reuchhn's treatise upon the "Kabbalah"
THE ''kabbalah:' 87
powerfully influenced the early reformers.^ It produced also
an illustrious school of mystics. Cornelius Henry Agrippa,
John Baptist von Helmont, Robert Fludd, and Raymond
Lully, developed under its teaching.
Assisted by Dr. Ginsburg, let us briefly consider its
theosophy.
Beine boundless in his nature, which necessarily implies
that he is an absolute unity and inscrutable, and there is
nothing without him, or that the to ttuv is in him, God is
En Soph— Endless, Boundless. In this boundlessness, or as
the En Soph, he cannot be comprehended by the intellect or
described in words, for there is nothing which can grasp and
depict him to us ; and as such he is, in a certain sense, non-
existent, because, as far as our minds are concerned, that
which is perfectly incomprehensible does not exist. To make
his existence perceptible, and to render himself compre-
hensible, the En Soph, or the Boundless, had to become
active and creative. But the En Soph cannot be the direct
creator, for he has neither wall, intention, desire, thought,
language, nor action, as these properties imply limit and
belong to finite beings, whereas En Soph is boundless.
Besides, the imperfect and circumscribed nature of the creation
precludes the idea that the world was created or even designed
by him, who can have no will nor produce anything but what
is like himself, boundless and perfect. On the other hand,
again, the beautiful design displayed in the mechanism, the
regular order manifested in the preservation, distinction, and
renewal of things, forbid us to regard this world as the off-
spring of chance, and constrain us to recognize therein an
intelligent design. We are therefore compelled to view the
En Soph as the creator of the world in an indirect manner.
Now, the medium by which the En Soph made his exist-
ence known in the creation of the world, are ten sephiroth
or intelligences^ which emanated from the Boundless One in
the following manner : At first, the En Soph, or Aged of the
Aged, or the Holy Aged, as he is alternately called, sent forth
1 "The Kabbalah," p. 131.
2 Translated also " attributes," " powers " {viroaraffeis).
88 BUDDHISM IN CHRISTENDOM.
from the spiritual light one spiritual substance or intelligence.
This first scphira, which existed in the En Soph from all
eternity, and became a reality by a mere act, has no less than
seven appellations.
I. The Crown, because it occupies the highest position.
II. The Aged, because it is the oldest, or the first emana-
tion.
III. TJie Primordial Point, or the Smooth Point, because,
as the " Sohar " tells us, " When the Concealed of the Con-
cealed wished to reveal himself, he first made a single point.
The infinite was entirely unknown, and diffused no light
before this luminous point violently broke through into vision "
("Sohar" I., 15 a).
IV. The White Head
V. Tlie Long Face, Macro prosopon, because the whole ten
sepJiiroth represent the primordial or heavenly man, of which
the first sephira is the head.
VI. The Inscrutable Height, because it is the highest of
all the sephiroth, proceeding immediately from the En Soph.
VII. Absolute Being, expressed in the Bible by EhejeJi, or
/ am, representing the infinite as distinguished from the finite,
and in the angelic order by the celestial beasts of Ezekiel,
called chajoth. The first sephira contains the other nine
sephira. Plainly it is En Soph reproduced.
These nine sephiroth are as follows : —
1. Wisdom, called also the Father, an active male potency.
2. Intelligence, called also the Mother, a passive or female
potency.
It is from the union of these two, the Ophanim and Arelim,
that the other seven sephiroth were produced.
3. Love, greatness.
4. Judgment, justice, strength.
5. Beauty.
6. Firmness.
7. Splendour.
8. Foundation.
9. Kingdom.
Summed up, these ten sephiroth, or perfections, were the
THE ''kabbalah:' 89
perfections of the heavenly man, God imaged as the seen
universe, and as a man, the active, the conceivable God.
Now, it is certainly singular that this complete system of
theogony, which is supposed by Dr. Ginsburg to be the
original composition of Moses de Leon, a Jew who died in
Spain, A.D. 1305, should be a literal, I might almost say a
servile, reproduction in terminology as well as idea of the
theogony of the Buddhists. And the portion that Dr. Gins-
burg considers the most modern and spurious part of the
" Kabbalah," namely, that of En Soph and the ten sephiroth.^
happens to be the part that is most conspicuously Buddhist
in every detail.
Buddha, called also the Swayambhu (the Self-Existent),
Bhagavan (God), Adi Buddha (the First Intelligence), etc.,
is the formless, passionless, inactive, indefinable, illimitable,
bein^ that the " Kabbalah " describes under the title En Soph.
" Know that when in the beginning all was perfect void
and the five elements were not, then Adi Buddha, the stain-
less, was revealed in the form of flame and light.
"He is without parts, shapeless, self-sustained, void of
pain and care (Karanda Vyuha)." " He is the essence of all
essences. He is the Vajra atma (Being of Adamant). He is
the instantly produced lord of the Universe (Nama Sangiti)."
Let us see if there are any other points of contact between
En Soph and the transcendental Buddha.
"The Aged of the Aged," says the "Sohar," "the Unknown
of the Unknown has a form, yet has no form. He has a
form whereby the universe is preserved, and yet has no form,
because he cannot be comprehended. When he first assumed
the form (of the first sephira) he caused nine splendid lights
to emanate from it, which, shining through it, diffused a bright
light in ail directions. Imagine an elevated light sending
forth its rays in all directions. Now, if we approach it to
examine the rays, we understand no more than that they
emanate from the said light. So is the Holy Aged an
absolute light, but in himself concealed and incomprehen-
sible. We can only comprehend him through those luminous
1 " The Kabbalah," p. 89.
90 BUDDHISM IN CHRISTENDOM.
emanations which again arc partly visible and partly con-
cealed. These constitute the sacred name of God." ^
This is asserting what we have seen wu'itten down of the
Primordial Buddha, that he is "the form of all things yet
formless," and that he was "first revealed in the form of
light."
A favourite Kabbalistic simile for En Soph is a point
or dot.
" The indivisible point who has no limit, and who cannot
be comprehended because of his purity and brightness, ex-
panded from without and formed a brightness which served
as a covering to the indivisible point. Yet it, too, could not
be viewed in consequence of its immeasurable light. It, too,
expanded from without, and this expansion was its garment.
Thus everything originated through a constant upheaving
agitation, and thus finally the world originated " (" Sohar," I.
20 a).
Now listen to the Buddhists : " He whose image is Sun-
yata (no image), who is like a cypher, or point, infinite,
unsustained in Nirvritti, and sustained in Pravritti, whose
essence is Nirvritti, of whom all things are forms, and who is
yet formless, who is the Isvara (God), the first intellectual
essence, the first Buddha was revealed by his own will." ^
I will proceed to show that the Buddhists have ten paramitas
or perfections of Buddha, very like the sephiroth of the " Kab-
balah."
The conventional image of Buddha is that of an ascetic
seated, with his eyes closed in the rapturous trance called
Dhyani. 'Twas thus that a man was supposed to gain
miraculous powers. The rationale of this, according to
modern psychology, is that it is possible, by a species of self-
mesmerism, to temporarily detach spirit from its mortal
envelope, and to allow it to put forth its full powers. With
such ideas current, it would be natural to image God by the
figure of a man in Dhyani. This shows us the full force of
the first Buddhist .sephira or paramita. The first Jewish
sephira represents, as we have seen, " absolute being," " the
1 Ginsburg, p. 15. ^ Cited by Hodgson, p. 'Ji.
THE ''KABBALAH." 9 1
infinite as distinguished from the finite." By a fiction, it is
represented as the one sephira that had been in existence
from all eternity, the meaning, of course, being that the
heavenly man must be En Soph as well as the anthropo-
morphic God. This first Buddhist paramita is Dhyani, and
this seems to symbolize this truth better than the Jewish
sephira.
We then get two paramitas, Upaya and Prajna, which
represent the fatherly and motherly principles, as in the
" Kabbalah."
" From the union of Upaya and Prajna," says an old
Buddhist book cited by Mr. Hodgson, " proceeded the world." ^
Prajna is the exact equivalent of the Alexandrine word
Sophia — wisdom imaged as a woman. Upaya is variously
translated. Its literal meaning is "approach." Burnouf
renders it " wish " or " prayer."
Upaya-Prajna, with the Buddhists, is a conception similar
to the Ardha Nari (literally, half woman) of the Brahmins —
the kosmos imaged as a bi-sexual God.^
"The Anointed they call male-female," says Cyril of
Jerusalem.^
The Karmikas hold that Upaya and Prajna parented
Manas, the lord of the senses, and that he produced the
tangible virtues and vices/
There are three major and seven minor sephiroth in the
" Kabbalah," as Franck shows. The seven minor paramitas
are —
1. Charity (Dana).
2. Morality (Sila).
3. Patience (Santi).
4. Industry (Virya).
5. Fortitude (Bala).
6. Foreknowledge (Pranidhi).
7. Gnosis (Jnana).
But if we are to accept the dictum of Dean Mansel, that
Buddhist missionaries visited Alexandria within two genera-
1 "Essays," p. 88. 2 gee Hodgson, pp. 80, 81.
3 Bk. vi. II. * Hodgson, p. 78.
92 BUDDHISM IN CHRISTENDOM.
tions of the time of Alexander the Great, we can conceive
that such missionaries would meet with one crucial difficulty.
Prominent amongst Buddhist teaching would be the doctrine
of Purusha, the heavenly man, and prominent amongst the
Buddhist apparatus of worship brought from India would be
marble and bronze statues of Purusha, with the celebrated
thirty-two signs. But how would a graven image be received
by a Jew .-' Did he not interpret the second commandment
as forbidding statues, pictures, all art ?
The answer given to this question quite proves, I think,
the genuineness of the "Kabbalah." It is quite impossible
that Moses de Leon,A.D. 1300, could have hit upon so ingenious
a device, because it is quite certain that in his day the ques-
tion to be solved could not have been appreciated in its full
force. The solution was twofold.
1. A compromise was adopted in the matter of the second
commandment. Flat representations, pictures, bas-reliefs
were permitted. This is proved from the many Alexandrian
talismans and incised stones. We have also the evidence of
the catacombs, modelled as Dean Stanley has shown, on the
sepulchral crypts and rock chapels of Palestine. The Greek
Church still only permits " flat icons."
2. As many of the "signs" of Purusha — fingers like
copper, feet flat, and figured with lotuses and swastikas, head
shaped like a temple, with a toran at the top, and so on —
could only be made intelligible by sculpture, it was resolved
to mix up the signs and the paramitas. Thus, the sephiroths
give physical qualities as well as moral, in that they differ
from the paramitas. The heavenly man has a dazzling
" crown," " splendour," " beauty," " white hair," a " long face,"
" firmness," " kingdom " — all these are symbols of Purusha.
Sign I. His head has for crown a raised knob. It is con-
fessed in many Buddhist writings that the conventional
Buddha's head represents a chaitya ; so this raised knob is the
most lofty of symbols. It is the toran, the heaven of the
transcendental Buddha.
Sign 4. Wool (urna) appears between his eyebrows, white
as snow and sparkling like silver.
THE "KABBALAH." 93
Sign 17. His skin glitters like burnished gold.
Sien 20. His trunk is firm as the banyan tree.
Sign 31. On the sole of each foot is the impress of the
wheel of a thousand spokes. This is the symbol of " king-
dom," of universal dominion. No. 38 of the Minor Signs
announces that from him issues a pure light which dispels the
darkness.
I will cite here a passage from the first chapter of the
Apocalypse, when St. John, apparently in a Christian temple
on " the Lord's day," hears a voice —
" And I turned to see the voice that spake with me. And
being turned, I saw seven golden candlesticks ; And in the
midst of the seven candlesticks one like unto the Son of man,
clothed with a garment down to the foot, and girt about the
paps with a golden girdle. His head and his hairs were white
like wool, as white as snow ; and his eyes were as a flame of
fire ; And his feet like unto fine brass, as if they burned in a
furnace ; and his voice as the sound of many waters. And
he had in his right hand seven stars : and out of his mouth
went a sharp two-edged sword : and his countenance was as
the sun shineth in his strength."
The hands of Buddha are said to be " like copper," and
the feet of the mystic Alpha and Omega are "like brass."
Do both descriptions refer to the conventional effigies of each ?
Both, too, have a lambent coruscation, and hair like white
wool. The coincidence is remarkable. The Buddhist initiate
is called Arahat, the " Aged," the " Venerable."
Let us now consider the arguments brought forward to
impugn the antiquity of the " Sohar."
I. The wife and daughter of one Moses de Leon, who died
at Arevelo, in Spain, A.D. 1305, positively declared that the
said Moses had " confessed to them that he had composed the
' Sohar ' from his own head, and that he wrote it with his own
hand." They were promised by a rich man, named Joseph
de Avila, a large sum of money if they could produce an
ancient manuscript of which Moses de Leon had boasted.
This was their reply.^
^ Ginsburg, p. 91.
94 BUDDHISM IN CHRISTENDOM.
2. The "Sohar" contains whole passages translated by
Moses de Leon from his other works.
3. The doctrine of En Soph and the ten Sephiroth is
asserted by Dr. Ginsburg to have been unknown before the
thirteenth century. To this he adds, oddly enough, the " doc-
trine of metempsychosean retribution."
4. The " Sohar " alludes to very modern events — a " comet
that appeared in Rome, July 25, 1264;" the "Crusades and
Crusaders;" the "descendants of Ishmael, or the Moham-
medans." It mystically explains the Hebrew vowel-points,
which were unknown before A.D. 570. It steals two verses
from a writer who was not born until A.D. 1021.'-
5. A fifth objection might be here stated. It is affirmed
by Franck that the "Sohar" is written in a Hebrew that is
not the archaic Hebrew that Rabbi Ben Jochai would have
used. It is a form of Hebrew known to scholars as the
"dialect of Jerusalem." It disappeared about the sixth cen-
tury A.D. This form of Hebrew is, however, utterly unlike
the Hebrew of the thirteenth century.
Now, I appeal to Dr. Ginsburg. Is it not plain, on the
very surface, that these objections are internecine? A scholar
has wit enough to compose a work that contains the sub-
limated essence of the three greatest creeds that the world
has seen — the religions of Moses, Buddha, and Christ. With
unrivalled sympathy and insight, he can put forth the postu-
lates of the higher Christianity in such a manner that numbers
of Jews, on reading the work, became converts. And yet the
same man is represented as being dense enough to clumsily
allude to " Crusaders," " Roman comets," " Mohammedans,"
etc. Are not these rather the sort of accretions that come
to a genuine manuscript after a long voyage, like barnacles to
a ship ? Then, too, if this unrivalled scholar is capable of the
unparalleled feat of writing reams upon reams of manuscript
in the accurate Hebrew of the sixth century A.D., the question
arises, why did he select the sixth century Hebrew, and not
the Hebrew of some ten, or at least five, centuries before }
To such a scholar one feat would have been as easy as the
^ Ginsburg, " The Kabbalah," p. 85, et scq.
THE ''kabbalah:' 95
other ; and his cheat required, perforce, the most archaic
Hebrew possible.
I think, too, that his alleged citations from his own works
are capable of a different construction. A genius of the
pattern that we have described would certainly have avoided
so clumsy a blunder ; but a poor cheat, who had access to a
secret manuscript, might have stolen some of its ideas and
found himself unable to conceal his theft. Dr. Ginsburg's
theory is that Moses de Leon, for the hope of a few doubloons,
worked out his colossal forgery in many rambling books.
But are not means and end entirely incommensurate ? At
the end of his colossal labour, what certainty would he have
of any doubloons at all t Franck accentuates this difficulty.
He points out, moreover, that the Rabbi Guedelia affirmed
that Moses ben Nachman found the manuscript in Palestine,
and sent it to Spain, where Moses de Leon saw it.
Franck points out other difficulties in the way of the
theory that the "Sohar" is the original composition of Moses
de Leon.
1. There is no trace in it of the philosophy of Aristotle,
so rampant in the thirteenth century.^
2. There is no trace of Christ and Christianity.^
3. An examination of its style, want of unity, etc., makes
it impossible to set it down as the work of one man.^
4. More than a century after its publication in Spain,
certain Jews still handed down the bulk of the ideas contained
in it by oral tradition.*
5. The discovery of the " Codex Nasarseus " sets at rest the
question whether the ideas and philosophy of the " Sohar "
were in existence in ancient Palestine.^
"But why," says Franck, "should we glean laboriously,
a few scattered hints in the Acts of the Apostles and in the
hymns of St. Ephrem, when we can fill our hands from a
monument of great price recently published in a Syriac text,
and translated by a learned Orientalist. We speak of the
' Codex Nasaraeus,' that Bible of purely oriental gnosticism.
1 See Franck, " La Kabbale," p. 93. 2 ibj^,, p. 106.
3 Ibid., p. 107. * Ibid., p. 123. 5 Ibid., p. 133.
96 BUDDHISM IN CHRISTENDOM.
It is well known that St. Jerome and St. Epiphanius trace up
the sect of the Nazarenes to the birth of Christianity. Well,
such is the similarity of a great number of its dogmas, and
the most essential points of the system of the ' Kabbalah,'
that in reading them in the work cited, we fancy that we have
come across a stray variorum manuscript of the ' Sohar.'
God always figures as the ' King' and the ' Master' of ' Light'
He is Himself 'Pure Splendour,' the 'Eternal and Infinite
Light' He is 'Beauty,' 'Life,' 'Justice,' and 'Pity.' From
Him emanate all forms that we see in the world. He is the
Creator and Artisan. But His proper wisdom is His own
essence. None know them. All creatures ask each other
what is His name, and are compelled to reply that He has
none. The King of Light, of that infinite light that has no
name that can be evoked, no nature that can be known. Only
with a pure heart can one attain to that light, a just soul and
a faith abounding in love."^
" The gradation by which the Nazarene teaching descends
from the Supreme Being to the extreme limits of creation
is exactly the same as in a passage of the ' Sohar ' already
quoted more than once in this work. The djins, the kings
and the creatures, with prayer and hymn celebrate the
supreme king of the light from whom issue five miraculous
rays. The first is the light which lights every being. The
.second is the soft breath of life. The third is the gentle
voice with which they breathe forth their gladness. The
fourth is the word which instructs them and trains them to
bear witness to the faith. The fifth is the type of all the
forms under which they develop, as fruits grow ripe when
warmed by the sun." ^
"It is impossible," pursues the French scholar, "not to
recognize in these lines, to which we had restricted ourselves
in our translation, the different degrees of existence set forth
by the Kabbalists by thought, breath, or soul, voice or the
word. Here are other familiar images that express the same
idea —
" Before all creatures was the Life. It was hidden within
^ "Codex Nas.," i. p. ii. ^ jbid.^ p. g.
THE ''KABBALAH." 97
itself ; Life eternal and incomprehensible, without light, with-
out form. From its bosom was born the luminous atmosphere
(Ajar zivo), called also the Word, the Garment, or the sym-
bolical river which represents Wisdom. From this river
issue the living waters which the Nazarines and Kabbalists
represent as the third manifestation of God. It is intelli-
gence or spirit which in its turn produces the second life, a
conception far removed from the first. This second life is
called Juschamin, the region of forms, of ideas, in the bosom
of which was conceived first of all the idea of the creation of
which it is the loftiest and purest type. The second life by-
and-by parented the third life, also called the Good Father,
the Unknown Old Man, the Ancient of the World. The
Good Father having inspected the abyss, the darkness, and
the black waters, left there his image which, under the name
of Fetahil, became the demiurge or architect of the universe.
Then begins an interminable series of aeons, a hierarchy both
infernal and celestial which has no further interest for us.
Sufficient that these three lives, these three grades in the
Pleroma hold the same position as the three Kabbalistic
" faces," whose very name (farsufo) is found in the language
of this sect ; and Ave can be the more confident of this inter-
pretation since we meet with them also the ten sephiroth
divided as in the " Sohar " into three superior and seven inferior
attributes. As the singular accident that caused the birth of
the demiurge and the generation more or less imperfect of
the subaltern spirits they are the mythological expression
of this idea, also very clearly laid down in the ' Codex Nasa-
ra;us ' that darkness and evil are nothing more than the
gradual weakening of the divine light." ^
Franck holds that the " Sohar " is neither borrowed from
Plato nor the Alexandrian school of Philo, but is anterior to
both.^ The question of the profound and accurate Buddhism
of the work has not been touched on. In the almost total
paralysis of Oriental studies in the thirteenth century how
could a Spaniard know all about the ten paramitas, and the
thirty-two lakshanas ? The Portuguese Ribeyro as late as
1 " Codex Nas.," p. 211. 2 page 388.
H
98 BUDDHISM IN CHRISTENDOM.
1701 announces in his " History of Ceylon" that Buddha is
St. Thomas.
In our next chapter we have to treat of a very important
character, whose advent, according to the Christ of St. Luke,
put an end to the law and the prophets.
( 99 )
CHAPTER IX.
The Baptist — " The People prepared for the Lord " — Were they Essenes ?
— o J^aCapaTos — Nazarites or Sabeans — The Book of Adam.
The Baptist.
I WILL write down a few texts about John —
" But the angel said unto him, Fear not, Zacharias : for
thy prayer is heard ; and thy wife Elisabeth shall bear thee
a son, and thou shalt call his name John. And thou shalt
have joy and gladness ; and many shall rejoice at his birth.
For he shall be great in the sight of the Lord, and shall drink
neither wine nor strong drink ; and he shall be filled with the
Holy Ghost, even from his mother's womb. And many of
the children of Israel shall he turn to the Lord their God.
And he shall go before Him in the spirit and power of Elias,
to turn the hearts of the fathers to the children, and the dis-
obedient to the wisdom of the just ; to make ready a peopje
prepared for the Lord" (Luke i. 13-17).
" The Word of God came unto John the son of Zacharias
in the wilderness. And he came into all the country about
Jordan, preaching the baptism of repentance for the remission
of sins ; As it is written in the book of the words of Esaias
the prophet, saying. The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make His paths straight.
Every valley shall be filled, and every mountain and hill shall
be brought low ; and the crooked shall be made straight, and
the rough ways shall be made smooth ; and all flesh shall
see the salvation of God. Then he said to the multitude
[' Pharisees and Sadducees,' according to Matthew] that came
forth to be baptized of him, O generation of vipers, who hath
1 00 B UDDHISM IN CHRISTEND OM.
warned you to flee from the wrath to come? Bring forth
therefore fruits worthy of repentance, and begin not to say
within yourselves, We have Abraham to our father : for I say
unto you, That God is able of these stones to raise up children
unto Abraham. And now also the axe is laid unto the root
of the trees : every tree therefore which bringeth not forth
good fruit is hewn down, and cast into the fire. And the
people asked him, saying. What shall we do then? He
answercth and saith unto them, He that hath two coats, let
him impart to him that hath none ; and he that hath meat,
let him do likewise. Then came also publicans to be bap-
tized, and said unto him, Master, what shall we do ? And he
said unto them, Exact no more than that which is appointed
you. And the soldiers likewise demanded of him, saying,
And what shall we do } And he said unto them, Do violence
to no man, neither accuse any falsely ; and be content with
your wages" (Luke iii. 2-14).
"And all the people that heard him, and the publicans
justified God, being baptized with the baptism of John. But
the Pharisees and lawyers rejected the counsel of God against
themselves, being not baptized of him."
" For I say unto you. Among those that are born of
women there is not a greater prophet than John the Baptist."
" For John the Baptist came neither eating bread nor
drinking wine ; and ye say. He hath a devil."
Now, if in this we do not get the portrait of an Essene, it
is difficult to imagine to what section of the Jews the Baptist
belonged. He used the rite of baptism which was peculiar to
the Essenes. He ordered a partition of clothes and neces-
saries. He abstained from wine and "soft raiment." He
strongly assailed the Pharisees and Sadducees, that is, all
Israel except the Essenes. They rejected his baptism, and
accused him of demonology, the favourite indictment of
anti-mystical versus mystical Israel. Moreover, the Baptist
is stated to have reached the eighth or crowning Essene state
of spiritual advancement, the "spirit and power of Elias."
Another point is of the highest importance. The scene
of his ministry was the stony " wilderness," the arid moun-
THE BAPTIST. lOI
tain region that stretches from Jerusalem to the Quarantania
mountain, and from the Quarantania to En-Gedi. Now this,
according to PHny the elder, was the very spot where the bulk
of the Essenes was to be found. Their numbers in his day
were enormous. Josephus fixes these numbers at four thou-
sand souls. We learn of John, too, that his followers were
multitudes, in fact a whole " people prepared for the Lord."
Thus, on the hypothesis that John was not an Essene,
there must have been two large groups of Israelites inde-
pendently dwelling in a mountainous waste which was of all
spots in Palestine the least fitted for the sustenance of a
crowd. Both were using, moreover, the same rites. How is
it that the second vast group has been completely ignored by
the writers who have chronicled the deeds of John and his
disciples the Nazarenes .''
But, before we go further, we must consider the term
Nazarene or Nazarite. Christ, in the inscription on the cross,
was called "The Nazarite" (6 Na^wpmoc, Luke iv. 31). The
Church of Jerusalem was called the Church of the Nazarenes,
or Nazarites. It is the only name for Christians mentioned
in the Acts.^ The followers of John the Baptist were called
Nazarites or Nazarenes, and they still exist and are called
Nazarenes to this day. The Essenes, according to Epipha-
nius, were called Nazarines or Nazoraeans.^
Calmet's Dictionary makes the words " Nazarene " and
" Nazarite " identical, and so does Tertullian. Speaking of
the Christians he says, " For we are they of whom it is
written. Their Nazarites were whiter than snow." ^
The Nazarite in old Israel was the prophet, the mystic.
The root word is nazir, and it signifies "separation." The
true Nazarite, like the prophet Samuel, was separated to the
Lord from his mother's womb. He made a vow to let his
hair grow like the Indian yogi. He made a vow to abstain
from wine. This vow, in the case of the real Nazarite, was
for life. Jeremiah (Lam. iv. 7) uses the word as synonymous
with the prophets of Israel. " Her Nazarites were purer than
1 Acts xxiv. 5. 2 " Adv. Haen," xi. 29.
^ V. Marcion, cap. viii. p. 196.
102 BUDDHISM IN CHRISTENDOM.
snow." Amos does the same : " I raised up of your sons for
prophets, and of your young men for Nazarites" (Amos ii. ii).
There is a popular theory amongst EngHsh divines that
Christ was called 6 Na^wioaToc, the Nazarite, or as we translate
it, "Jesus of Nazareth," because, according to Matthew (ii. 23),
•he stayed for a short time at Nazareth with his parents on
his return from Egypt ; but Pilate, in writing up Christ's
offence upon the cross, would scarcely have taken this small
event of His life into consideration. He intended most
probably to write up that Jesus was the anointed leader of
the Nazarites. So fearful was the importance of the great
mystical movement in Palestine in the view of the dominant
party, that all devout Jews were required to utter the following
curse three times a day —
" Send thy curse, O God, upon the Nazarenes." ^
But when Israel began to slaughter prophets instead of
listening to them, the Nazarite from a reality became a sham.
The form remained, and it was customary on certain occasions
for a pious Jew to let his hair grow and to abstain from wine
for a week. He was not, of course, a real prophet. The
Tree of Deborah with its mystical dreams had been cut down
by the priest.
Let us examine a little more carefully the picture of the
Nazarenes given to us in the recently recovered "Book of
Adam," which Franck considers so invaluable. They are also
called Sabeans and Mandaites. I make use of the version by
Norbcrg, translated by F. Tempestini. ^
The Nazarenes, or Disciples of John, believed in an " inert
God," who remained quiescent and concealed in the " black
waters." He is also called the Self-existent (p. 71).
They divided space into Fira (ethereal spirit substance,
the Buthos of the Gnostics) and Ayar (the Pleroma). From
the inert God dwelling in Fira emanated Mana, the " Lord of
Glory," the " King of Light," and Youra, the " Lord of Light."
The word Mana has puzzled Hebrew scholars. It signifies
a "vase." Is it an accidental circumstance that the first
1 Jerome, cited by Riddle, "Christian Antiquities," p. 135.
2 Migne, " Diet, des Apocr.yphes," vol. i. p. 2.
THE BAPTIST. IO3
emanation of Adi Buddha is called Manas in India ? The
Sanskrit word Manas is equivalent to the Greek word Nous.
The divine beings Manas, Mana, and Nous, are identical.
They represent the inert God in his active form.
The Nazarenes held that Mana produced millions of
Manas, peopling space with many starry systems, and Fira
millions of Firas and Schekintas. Schekinta is a form of
the word Shechinah, and signifies " divine majesty rendered
present and living with men " (p. 69).
" All these stand up and praise Mana, the Lord of Glory,
dwelling in Ayar."
Important amongst the creations of Mana^ the Lord of
Glory, was a heavenly Jordan planted with immortal trees
(p. 6^\ This Jordan produced millions of other Jordans.
For the benefit of the " Nazarenes of the world " was also
instituted the great "Baptism of Light," (pp. 39, 121), called
also the " Baptism of the First Life " (p. 59), the various pre-
sentments of God being likewise called the " First Life," the
" Second Life," and so on.
It is recorded in the "Book of Adam" that Fetahil, a
subordinate spirit of light, formed a project to bridge earth
and heaven with a mighty bridge. In this he was opposed
by the Touros, the giant spirits of darkness (p. 82). The
institution of the Nazarenes was plainly this bridge. They
proposed to bring a " Kingdom of Light " (p. 64) down to the
dull dark earth. The denizens of this Kingdom of Light
were clothed in white, like the Essenes (p. 39). They were
"Apostles of Righteousness."
They had the " seal of the Father," They warred with
" arms not made of steel." They were " the Elect," the
Illuminati. To the humble Nazarenes it was given to know
the mysteries of the kingdom of heaven.
"Revealer, who makest known the inmost secrets, have
mercy on us," says one of their invocations (p. 63).
I will write down a few texts from this bible of pre-
Christian Christianity —
" Blessed are the peaceful " (p. 24).
" Blessed are the just, the peacemakers, and the faithful."
104 BUDDHISM IN CHRISTENDOM.
" Blessed are the peacemakers that abstain from evil "
(p. 64).
" Desire not gold nor silver, nor the riches of the world.
For this world will perish, and all its riches."
" Bow not down to Satan, nor to idols and graven images "
(P-30-
" When thou makest a gift, O chosen one, seek no witness
thereof to mar thy bounty. He who collects witnesses of his
almsgiving loses his merit. Let thy right hand be ignorant
of the gifts of thy left " (p. 32).
" Feed the hungry, give drink to the thirsty, clothe the
naked ; for he who gives will receive abundantly" (p. 32).
" Submit yourselves to the powers " (p. 66).
Here is a description of the city of light in the clouds —
" The mercy and goodness and majesty of the King of
Light cannot be fathomed. None can know these things
save the life that is within thee, and the spirits and messengers
that gird thee around.
" Thy creatures they know not even thy name.
" The kings of light ask one another. What is the name of
the Great Light } They answer, He has no name.
" His throne is stable, like the throne of the Most High.
It is stablished from generation to generation.
" No poor sculptor of earth has fashioned this throne.
The palace of the king was not built up by earthly masons.
Immovable he dwells in a city of diamonds, a city without
discord and broils.
" In that city are no butchers, nor gluttons surcharged
with meat. It knows not the wine of wantonness nor the
songs of riot.
" Its vesture is spotless, and its crown eternal. The tears
of weeping women disturb it not.
" No corpses are seen in its streets, nor war, nor warriors.
The King of Light gives of his own pure joy to all his
children.
" Monarch of angels and kings, wearing upon his brow
a mighty crown, he rules every being by his sweetness and
power " (p. 26).
THE BAPTIST. IO5
This is how the Nazarenes attacked orthodox Mosaism—
" Then will appear that ignoble nation which will slaughter
fat ofiferings and make God's sanctuary swim in blood. It
will commit wicked acts and call itself the People of the
House of Israel. It will circumcise with a bloody sword, and
smear its face and lips with gore. Its sons will burn with
infamous lust, perverting the faith. I say to the chosen ones.
My disciples, peacemakers, and faithful, who live in these
days, follow not their example. Shun their feasts and avoid
their drinks ; marry not their daughters. A generation of
slaves and adulterers, instead of honouring the Most High,
they will discard Moses, the prophet of the Holy Ghost, who
gave them the Law, and dishonour Abraham, that other
prophet of God. . . .
" I, the first of Apostles, tell all the sons of Adam who
have been, or will be, born into the world, shun the speech of
these angels of apostasy. They are able to render apostate
the sons of men, creating the pride of gold and silver, of
treasure and possessions, the lust of false appearances, and
illusive shows.
" Their sons will take up arms and engage in the agonies
of strife. They will say, fear us, adore us, set up altars in
our midst. They will wear the cloak of hypocrisy, and make
a pretence of fasting and of deeds of bounty. . . .
" Put on your stoles and white garments, O peacemakers,
symbols of the water of life. Put on your heads white crowns,
like the crowns of glory of heaven's angels. ...
" You who are peacemakers say not, This is hidden, and
this is unknown. Say not that to the Most High alone is
known the mysteries. He has revealed them to you. Take
up arms not of steel, but of more worthy metal, the weapons
of faith and justice, the weapons of the Nazarene " (pp. 54, 55).
The following passages throw some light on the rites of
the peacemakers : —
" Listen to my words, O chosen ones. Observe the great
fast, that fast which contemns the food and drink of this
mortal world.
" When thou eatest, or drinkest, or sleepest, or restest, in
106 BUDDHISM IN CHRISTENDOM.
all things strive to exalt the Name of the great King of Light,
and hasten to the Jordan to receive His baptism."
" Give bread, water, and a home, to him who is tormented
by the tyranny of persecution" (p. 35).
" Assemble the faithful. Read to them the scriptures.
Pray to the Lord for His mercy, that His splendour may go
before and his light follow after. Say to the chosen ones the
soft words that I have spoken to thee, and give them the
hymn that I have inspired" (p. 35).
( 107 )
CHAPTER X.
Jesus and the Baptist — Great importance of the Baptism of Jesus — Initia-
tion of Early Christians — Buddha's Baptism, Fasting, and Temp-
tation.
Jesus and the Baptist.
We now come to the adult Jesus. The first prominent
fact of His life is His baptism by John. If John was an
Essene the full meaning of this may be learnt from Josephus —
" To one that aims at entering their sect, admission is not
immediate ; but he remains a whole year outside it, and is
subjected to their rule of life, being invested with an axe, the
girdle aforesaid, and a white garment. Provided that over
this space of time he has given proof of his perseverance, he
approaches nearer to this course of life, and partakes of the
holier waters of cleansing ; but he is not admitted to their
community of life. Following the proof of his strength of
control, his moral conduct is tested for two years more ; and
when he has made clear his worthiness, he is thus adjudged
to be of their number. But before he touches the common
meal, he pledges to them, in oaths to make one shudder,
first that he will reverence the Divine Being, and, secondly,
that he will abide in justice unto men, and will injure no one,
either of his own accord or by command, but will always
detest the iniquitous, and strive on the side of the righteous ;
that he will ever show fidelity to all, and most of all to those
who are in power, for to no one comes rule without God ; and
that, if he become a ruler himself, he will never carry inso-
lence into his authority, or outshine those placed under him
by dress or any superior adornment ; that he will always love
truth, and press forward to convict those that tell lies ; that
I08 BUDDHISM IN CHRISTENDOM.
he will keep his hands from peculation, and his soul pure from
unholy gain ; that he will neither conceal anything from the
brethren of his order, nor babble to others any of their secrets,
even though in the presence of force, and at the hazard of his
life. In addition to all this, they take oath not to communi-
cate the doctrines to any one in any other way than as
imparted to themselves ; to abstain from robbery, and to keep
close, with equal care, the books of their sect and the names
of the angels. Such are the oaths by which they receive
those that join them " (Josephus, De B. J., Ti. 8, 2, 13).
As a pendant to this, I will give the early Christian
initiation from the Clementine " Homilies."
" If any one having been tested is found worthy, then
hand over to him according to the initiation of Moses, by
which he delivered his books to the Seventy who succeeded
to his chair."
These books are only to be delivered to " one who is good
and religious, and who wishes to teach, and who is circumcised
and faithful."
" Wherefore let him be proved not less than six years,
and then, according to the initiation of Moses, he (the initiator)
should bring him to a river or fountain, which is living water,
where the regeneration of the righteous takes place." The
novice then calls to witness heaven, earth, water, and air, that
he will keep secret the teachings of these holy books, and
guard them from falling into profane hands, under the penalty
of becoming "accursed, living and dying, and being punished
with everlasting punishment."
" After this let him partake of bread and salt with him
who commits them to him." ^
Now if, as is so widely believed in England, the chief
object of Christ's mission was to stablish for ever the
Mosaism of the bloody altar, and combat the main teaching
of the a(TKt)T{i<;, or mystic, which " postulates the false principle
of the malignity of matter," why did He go to an «a)c)jrj/9
to be baptized ? Whether or not Christ belonged to mystical
Israel, there can be no discussion about the Baptist. He was
' Clem., "Homilies," ch. 3, 4, 5.
JESUS AND THE BAPTIST. IO9
a Nazarite "separated from his mother's womb," who had in-
duced a whole " people " to come out to the desert and adopt
the Essene rites and their community of goods. And we see,
from a comparison of the Essene and early Christian initia-
tions, what such baptism carried with it. It implied pre-
liminary instruction and vows of implicit obedience to the
instructor.
Continuing our parallelism between the lives of Christ
and Buddha, we will now show that he, too, had his baptism,
fasting, and temptation. We will turn to the Buddhist
narrative, which may here throw light on the Christian
account.
The first temptation of Buddha was at the great gate of
the Palace of Summer. Suddenly Mara, the very wicked
one, appeared in the air and called out to the prince —
" Prince Siddharta, do not lead the life of a yogi. In seven
days' time you shall be a universal monarch, ruling the four
great continents. Return to the palace."
Buddha refused nobly ; but, by the magic influence of the
wicked one, he harboured a strong inclination to look once
more on the city of his father. He combated this fancy ; when
lo, and behold, by a mighty miracle, Mara the tempter caused
the earth to pivot round " like the wheel of a potter." Sud-
denly the sad eyes of Buddha fell on the tall towers and
brilliant lamps of the great city sleeping in the moonlight.
The young man hesitated, and then rode on ^ in the direction
of Vaisali.
In the morning he reached the Anoma (modern Aumi)
River below Sangrampura. At this point the god Indra,
disguised as a hunter, induced him to take off his emeralds
and silks and put on a hermit's dress. The prince cut off
his flowing locks with his own sword. He sent back the
charioteer and the good horse Kantaka. Each of these in-
cidents was afterwards commemorated by a chaitya at the
spot. They meant, of course, that Buddha's guru, personify-
ing Indra, had made Buddha go through the customary
initiation, the tonsure, vows of poverty, etc.
1 Bigandet, " Burmese Life," p. 65.
I 10 BUDDHISM IN CHRISTENDOM.
Leaving the Anoma, which is a branch of the modern
Raptee, the prince made his first real halt at Vaisali (the
modern Besarh), a spot about twenty miles north of Patna.
Here he found a number of yogis undergoing their initiation
in yoga-vidya, or white magic, in a forest.
In this wood, Buddha commenced what the " Lalita Vis-
tara " calls the " ecstatic meditation on Brahma and his world."
But to obtain yoga, or the mystic union with Brahma, the
novice must become a servant-pupil of some eminent adept
(Brahmajnani). At Vaisali was a holy man, Arata Kalama,
and Buddha said to him, " By thee, O Arata Kalama, must I
be initiated into the condition of a seeker of Brahma (Brahma-
charin)."
For six years Buddha sat cross-legged, seeking to obtain
the visions of the higher Buddhism and the magical faculties
which by all old mystics were considered a guarantee that
the visions were genuine. He stopped his respiration, says
the narrative, and got to eat only one grain of the jujube-tree
per diem.
These practices began by-and-by to reduce the prince to
a mere mass of dried skin and bone. The villagers thought
he was dying. In the Chinese version it is recorded that he
fasted forty-seven days and nights without taking an atom
of food. When he was in these straits, Mara appeared before
him with a second temptation. He urged him to save his
life by breaking his long fast and eating food —
" Sweet creature," said the tempter, in dulcet tones, " you
are at the hour of death. Sacrifice food, and eat a portion of
it to save your life."
The reply of Buddha is a fine one —
" Death, demon, is the inevitable end of life. Why should
I dream of avoiding death } Who falls in battle is noble.
Who is conquered is as good as dead. Demon, soon I shall
triumph over thee. Lust is thy first army, ennui thy second,
hunger and thirst are thy third army. Passions and idleness
and fear and rage and hypocrisy are amongst thy soldiers,
backbitings, flatteries, false renown, — these are thy inky allies,
soldiers of a chief whose doom is near."
yESUS AND THE BAPTIST. 1 1 1
It is to be observ^ed how close all this is to the two temp-
tations of Christ— the appeal to hunger and the magical view
of the glorious material Jerusalem.
A third temptation is with the daughters of Mara, dis-
guised as beautiful women. Then Mara again accosts
Buddha—
" I am the lord of desire ; I am the master of this entire
world. Gods and men and beasts have all fallen into my
power. Thou art in my domain. I charge thee, leave that
tree and speak to me ! "
" If thou art the lord of appetite," replies Buddha, " thou
art not the prince of light. I am the lord of the kingdom of
righteousness. Forsake the way of evil."
" Ascetic," said the wicked one, " what you seek is not
easy to attain. Bhrigu and Angiras by many austerities
sought emancipation and failed to find it."
Bhrigu and Angiras were two of the seven Rishis of the
Vedas.
The wicked one draws a sword from its scabbard, and
thunders out in a menacing voice, " Rise up as I order. Obey
me, or like a green reed thou shalt be cut in pieces."
At the same time the spirits of darkness hurl mountains
and flames and mighty trees at Buddha. Globes of fire dart
through the air, and huge masses of iron, and terrible javelins
tipped with a deadly poison. From the four corners of heaven
the turmoil rages, and huge monsters are summoned from the
vast abyss beneath the earth.
With majestic calmness, Buddha views all these demon
hostilities as a sickly dream, as illusion. By the aid of his
guardians of the unseen world, the bolts launched against him
are turned into beautiful flowers.
In the most solemn manner, Buddha then calls to Brahma
Prajapati, lord of creatures, and to his heavenly host, and to
"all the Buddhas that live at the ten horizons." He smites
the ground, and earth reverberates like a huge vessel of brass.
His prayer is, " Disperse this inky crew ! "
Immediately the horses and chariots and elephants of the
demon army are tumbled into the mud and the mighty warriors
112 BUDDHISM IN CHRISTENDOM.
dispersed. They fly like birds before a blazing forest. The
Wicked One himself becomes haggard, immensely aged,
depressed, overcome. A spirit of the immortal tree takes
compassion upon him, and restores him with consecrated
water.
" Because I refused to listen to the wise words of my sons,
and opposed this pure being, misery has been my lot, and
fear and humiliation. Cursings and contempt have come
upon me by mine own seeking."
When Buddha was emaciated and almost dead with his
terrible fastings, a mystic woman, named Sujata, appeared
upon the scene. She took the milk of a thousand cows ; and
skimming the cream seven times, she boiled it with rice. It
was placed in a golden pot, and lo and behold, prodigies — the
outline of the Indian cross (swastika) and Krishna's St.
Andrew's cross (srivatsa) appeared on the surface. Sujata
with her slave appeared before the failing devotee, and the
latter, ashamed of his nakedness in the presence of the young
girls, dug up the shroud of a slave recently buried. Then
Buddha accepted the offering. When he had eaten the rice
milk his body assumed a beauty never known before. From
that time he was called " the comely sramana (ascetic)." The
gold pot was thrown into the river ; it floated up the stream
against the current. A serpent king got possession of it.
The name of Sujata ("of happy birth") is a very thin
disguise for the happy birth of the new Adam. She is, of
course, Dharma or Prajiia, divine wisdom personified as a
woman. That there may be no mistake about this, a second
episode in the " Lalita Vistara " brings down Queen Rlaya
from heaven to persuade her son to eat food.
It is said that Buddha after his long fast had his skin
loose as a camel, that his ribs pierced through his poor skin
and gave him the aspect of a crab. How could this poor
emaciated fainting being be called the handsome sramana .-'
In the " Aitareya Brahmana " it is announced that the
mystic marriage of the rice and milk each day in the temple
rites was designed to produce a "sacrificial man," a spiritual
double of the officiating priest, who was able to visit the
JESUS AND THE BAPTIST. 113
heaven of Indra, and obtain cattle, propitious rain, and so on,
for the worshippers. This was the exoteric explanation ; but
the esoteric one is, I think, revealed in a Cingalese book, the
" Samanna Phala Sutta." Buddha details at considerable
length the practices of the ascetic, and then enlarges upon
their exact object. Man has a body composed of the four
elements. It is the fruit of the union of his father and
mother. It is nourished on rice and gruel, and may be trun-
cated, crushed, destroyed. In this transitory body his intelli-
gence is enchained. The ascetic finding himself thus confined,
directs his mind to the creation of a freer integument. He
represents to himself in thought another body created from
this material body — a body with a form, members, and organs.
This body, in relation to the material body, is like the sword
and the scabbard ; or a serpent issuing from a basket in which
it is confined. The ascetic, then, purified and perfected, com-
mences to practise supernatural faculties. He finds himself
able to pass through material obstacles, walls, ramparts, etc. ;
he is able to throw his phantasmal appearance into many
places at once ; he is able to walk upon the surface of water
without immersing himself ; he can fly through the air like a
falcon furnished with large wings ; he can leave this world
and reach even the heaven of Brahma himself.
Another faculty is now conquered by his force of will, as
the fashioner of ivory shapes the tusk of the elephant accord-
ing to his fancy. He acquires the power of hearing the
sounds of the unseen world as distinctly as those of the
phenomenal world — more distinctly, in point of fact. Also
by the power of Manas he is able to read the most secret
thoughts of others, and to tell their characters. He is able to
say, " There is a mind that is governed by passion. There is
a man that is enfranchised. This man has noble ends in
view. This man has no ends in view." As a child sees his
earrings reflected in the water, and says, " Those are my ear-
rings," so the purified ascetic recognizes the truth. Then
comes to him the faculty of " divine vision, and he sees all
that men do on earth and after they die, and when they are
again reborn. Then he detects the secrets of the universe,
I
1 14 BUDDHISM IN CHRISTENDOM.
and why men are unhappy, and how they may cease to
be so.
The " Lotus " tells us that " at the moment of death thou-
sands of Buddhas show their faces to the virtuous man." ^
This clairvoyance of Buddhism seems very like the "dis-
cerning of spirits" recorded by St. Paul. Professor Beal
shows that the aureole, adopted afterwards for saints in the
Christian religion, proceeded from an idea of the Buddhists
that the ascetic after practising tapas was supposed to be
furnished with an actual coruscation on his head. In all
Buddhist writings the double of Buddha, the " glorified body,"
to use St. Paul's words, is described as being exquisitely
beautiful. I think the words, " the handsome sramana," must
allude to this phantasmal appearance, and not to the visible
body shrivelled and marred by long fastings.
To reach the abode of Yama the Indian had to cross the
Vaitarani, the River of Death. This river became with
Buddhists the Nairanjana, which ran past Buddha's tree. To
cross this river and reach the " other bank," the heaven of the
mind, was the object of the Buddhist baptism. Buddha
plunges into the water. Before plunging in, he exclaims —
" I vow from this moment to deliver the world from the
thraldom of death and the wicked one ! I will procure sal-
vation for all men, and conduct them to the ' other shore.' "
But his strength has been so reduced by the penance of six
years that he cannot reach it. When lo ! a spirit of the tree
stretches forth a hand and assists him. In the Burmese
version, the tree itself bends down its branches as at the birth
of the prince.
In the "Lalita Vistara," Mara opposes in person, and
makes the bank grow higher as the prince tries to get out.
There is a certain significance in an incident of the Burmese
version. On emerging, Buddha dons for the first time the
holy yellow dress of the Muni.
The advantage of the " Lalita Vistara," in my view, is
that it is a jumble of many schools of Buddhism piled the one
on the top of the other. Each school has added its quantum
1 " Lotus," p. 279.
JESUS AND THE BAPTIST. II5
and left the earlier matter still on its pages. In it Buddha
bathes in the mystic Jordan of India, the Nairanjana. But a
second narrative describes the gods and cherubs and nymphs
of the sky coming down with vases and garlands and fans
and umbrellas to perform the mystic abhisheka (baptism).^
The great dome of heaven, glittering with many stars, is
described as having become one vast chaitya,^ or Buddhist
temple. Vases of water of exquisite perfume are poured
over the body of Buddha, and all that trickles down is seized
eagerly by some of the spirits, for has it not touched his
diamond body .'' In the " Gospel of the Infancy " many
miracles are done with water that has bathed the infant
Jesus. The time has come to go a little more deeply into the
ancient mysteries, especially the Buddhist ones.
1 Page 351. 2 Page 349.
Il6 BUDDHISM IN CHRISTENDOM.
CHAPTER XL
Growth in Spirit symbolized by the Growth of the Food of the People —
Buddhist Festivals regulated by Rice Culture — The Zodiac as a
Symbol of Stages of Spiritual Progress — In Buddhism— In Chris-
tianity— The " Monastery of our Lord " — Description by Josephus.
" Keep the mysteries for Me and the sons of My house "
(Jesus).^
I must begin by pointing out a prominent feature in
ancient mystic symbolism. The food of the people, its growth
and culture, was made use of as an image to veil the growth
and culture of man's spiritual nature. This was a marked
point in the Mysteries of Osiris in Egypt, and Ceres at
Eleusis. The grain, the Bread of Life, was buried in a
"cave" at the spring or Sowing Festival, like Christ and
Buddha, or in a coffin like lacchus and Osiris. The cave was
the earth-life. Then at the great Feast of the Pentecost, the
Varsha or Feast of the Waters in Buddhism, the Bread of
Life was baptized with heaven's own water. This was the
period of " Purification," the first of the three great steps
made by the mystic in spiritual knowledge according to
Dionysius the Areopagite. This was the Festival of the Lesser
Mysteries in Greece. It was called sometimes the " Feast of
Weeks " in Palestine, as it occurred exactly seven weeks after
the second day of the Feast of the Passover, and symbolized
the gift of the Law on Sinai and the descent of the Holy
Ghost in the Christian Church. The Lesser Mysteries with
early Christians are described by Clement of Alexandria as
1 Cited in the Clementine " Homilies," xix. 20 ; apparently from the
" Gospel of the Hebrews."
THE MYSTERIES. \\^
taking the form of " catechetical instruction," " preparation "
etc. They were, according to him, the " milk for babes " in
contradistinction to the "Gnostic communication," the goal
and focus of the Greater Mysteries. Then came the great
festival of the year, the Festival of the Virgin, the Festival of
Mary, the Festival of the Tree, the Festival of Tabernacles.
The Bread of Life has come forth from the ground and the
dark clouds of an Indian rainy season have been followed
by the bright sun of an Indian September. This is the period
of the " Illumination " of Dionysius the Areopagite, the Feast
of Lanterns in Buddhist countries. Finally, at the spring
festival, whose rites celebrate the dying as well as the new
year, a mighty rice cake about the size of a footstool is placed
on the altar. The worship of this is sculptured in all the old
topes. The pain bcnit, cross-buns, etc., symbolize the same
fancy, the perfection of the mystic at the end of the year.
Easter was, of course, the end of the old year and the beginning
of the new year in the early Church.
A comparison of these rites with the times and seasons
of various lands shows that they fit in admirably with the
times and seasons of India, and fit in most imperfectly with
those of Egypt, Greece, and the West, thus suggesting
derivation.
India is a vast triangle, flat and torrid. It is admirably
adapted to the cultivation of rice. From about the middle of
June to the middle of September there falls an almost inces-
sant deluge. On the volume of this hinges the question
whether the poor, dark-skinned, cotton-clad vegetarians will
have abundance in their thatch-roofed mud houses or famine.
This suggests three great festivals in honour of the great
Giver of Rice.
I. The Sowing Festival, the Feast of Flowers. It began
formerly seven days before the commencement of the new year,
which latter event took place on the ist of March. In rice
cultivation the rice fields have to be flattened and surrounded
with mud banks to confine the water that falls during the
rains. This may be the origin of the smoothing of rough
places at the birth of Buddha.
I l8 BUDDHISM IN CHRISTENDOM.
2 The Feast of the Waters. In Siam and the South the
image of Buddha is washed with great pomp, and every holy
talapoin, or monk, is soused with jars of water by his
inferiors. The poor folks then scramble for this sacred fluid.
If they can lap up a drop or two that has touched a holy man
or an idol they are happy for life. All classes souse and wash
one another, sometimes with scented water, as in the Indian
Holi. The two large tanks in Chinese temples, reproduced
in the large fons or baptisterium of old Christian churches,
which was ample enough to baptize a crowd at a time, seem
to point to this rite. The Greek Christians still rush into the
Jordan on a certain day and splash one another, and sousings
were known to the Church of the Middle Ages. This is the
Buddhist Varsha, or Lent ; and the monks preach twice a day
instead of once a week. During this period the temples are
thronged, and the offerings very large. But, according to the
acute Father La Loubdre, the cultivation of the material rice
has more to do with this lenten piety and generosity than the
cultivation of the rice-milk of immortality. " The rice harvest
depends upon plentiful rain, and plentiful rain upon piety,"
say the Siamese.^
3. The Feast of the Subsidence of the Waters, the Feast
of the Tree, the Feast of Lanterns. To this day in India
the Hindoos, headed by their Rajah, go out into the jungle
and live like the Israelites, in tabernacles and booths of leaves.
The Rajah goes solemnly to a rice field and plucks a stalk.
His court scramble for the remainder. It is the season for
the great illuminations in Buddhist countries, and the tala-
poins of Siam, as Father La Loubere tells us, go out at this
season for three weeks, and pass the nights in vigils in little
huts built of leaves and boughs. Each day they return to
the temple for a daily service.^ In Pegu, the night is passed
in illuminations by all the people, and the great gate of the
city is thrown open. Thanks are everywhere given to Buddha
for an abundant harvest.
^ La Loubdre, cited in Picart, vol. vii. pp. 64, 66. See also Purchas on
the Pegu Festival, p. y].
^ Cited by Picart, " Ceremonies, etc.," p. 65.
I'LVTE IV
(ILL) lilDUHIST ZODIAC.
[Page 119.
THE MYSTERIES. I 19
This gives us the scaffolding of the story of Buddha, and
of the other Avataras.
1. For the due cultivation of the food of the people God
was imared as that food, and the festivals and the incidents
during the mystical year that his life was supposed to last,
arranged to promote that culture. Indeed, those who are
familiar with the superstitions of the rice culture still existing
in modern Ceylon, and the elaborate incantations performed
for an auspicious day to turn the first sod, to soak the rice, to
sow it, to charm away the rice grubs, to slaughter the rice
flies, to obtain fruitful rain, and at last to reap it, would think
that religion was at first the chief branch of agriculture.^
2. A man becoming at last one with God imaged as the
kosmos is painted for the mystics, and the zodiac used to
mark the stages of his spiritual progress.
This I learnt first from the life of Buddha. It is recorded
in the "Lalita Vistara,"^ that the star Pushya (g of Cancer) was
shining when he entered his mother's womb. This means, of
course, that when Pushya rises in the sky the Celestial
Elephant (Capricorn) enters the womb of Earth, the mighty
mother. The spring festival, with its ploughing and sowing,
is selected for the time of his birth ; his horse, Kantaka, is
born at the same moment, because the symbol for Aries is
the horse. The first three months lumped together may be
classed under the sign of the Indian twins, who are repre-
sented as a naked young man and woman, and docketed with
a coarse name. Buddha is in the earth-life, in the palace
with the seven moats, in the kama loka, or domain of
appetite, pure and simple. We have the carnal marriage of
the mystic as distinguished from the marriage of the lamb.
The period terminates with the Indian Olympia, when
Krishna, Buddha, and Rama win each a bride at a great
archery or wrestling competition.
When the Twins dominate the sky the Bow (Sagittarius)
is shining at midnight.
But when we view the year as symbolizing the life of
1 See Mr. Le Mesurier's paper in vol. xvii. p. 3, Joiirn. As. Soc.
2 Page 61.
120 BUDDHISM IN CHRISTENDOM.
a mystic, this festival is of immense importance, for it was
the festival of what the ancients called the " Lesser Mysteries."
See how the signs of the zodiac now prepare us for the
" Greater Mysteries," at the crucial festival of the Tree (Virgo).
With Cancer commences the gnawing away of animalism.
The Buddhist Virgo is often represented by a tree ; which
explains the " lion throne " (Leo), round the " tree of know-
ledge" that Buddha sat under, a tree on which the pearl
Mani (the Balance) glistened. Here commences the great
fight of the dreaming mystic with Mara (Scorpio) conquered
at length with the bow of Indra the conqueror (Sagittarius).
In the Indian religion, this was called the state of Indra the
Jina (the conqueror). " To him that overcometh will I give
a crown of life," says the Apocalypse.
Buddha then attains the " elephant called Bodhi " (gnosis),
as the " Lalita Vistara," calls it, the elephant being the
symbol of occult wisdom. A mystic maiden then gives him
a vase of amrita, or immortal food (Aquarius). Finally, the
mystic reaches the sign called Dharma Chakra. This, with
Brahmin heroes, was the " Quoit of Death," that never failed
in its terrible flight. With Buddhists, it became the " Wheel
of the Law," the Zodiac of Dharma, our mystic mother.
Without any disguise, the spiritual adept was called Chakra-
vartin (he who has turned through the zodiac).
Here we have the key of what St. Paul calls the " hidden
wisdom." It was based on the text, " And God made man
after His own image." To work this out, man had to become
one with God's starry tabernacle. The Essenes, at the highest
initiation, had to become '.^Temples of the Holy Ghost," and
Christians were long called " Temples of God."
The mystic gate through which the soul passes from
darkness to light is the " Porte Noire " of the Chinese
Buddhist, Hwen Thsang. In the Mahabharata are passages
describing a gate of a city of cloudland, over which the bird
Garuda broods. With the masons it is the royal arch, with
the two mystic columns, Jachin and Boaz. Madame Guyon
and the Christian mystics saw at once that it was the " open
door " of Rev. iii. 8, only to be unlocked by the " Key of
THE MYSTERIES. 121
David " (probably the looped cross carried by all Egyptian
initiates into the realms of Osiris).
I will write down, from the Catholic Prayer-book, a few
sentences of the " Litany of the Blessed Virgin."
" Holy Mother of God ! " " Mother of Christ ! " " Gate of
Heaven ! " " Chalice of the Spirit ! " " Mystical Rose ! "
"Tower of Ivory!" "Mirror of Justice!" "Seat of
Wisdom ! "
To these I will add a part of the hymn of incense from
an older Christian ritual, that of the Armenian Church.
" Triumph and rejoice, O Sion, daughter of Light, Universal
Mother with thy children. Don thy raiment and jewels,
August Bride, Shining Tabernacle of Light, an image of
Heaven ; because the Anointed God, the Being of Beings,
sacrifices himself for thee without being consumed. To
reconcile us to the father, and to expiate our sins, he dis-
tributes his flesh and blood. By virtue of this sacrifice,
pardon him who built this temple.
"The Holy Church recognizes and confesses the pure
Virgin Mary as Mother of God, by whom has been given to
us the bread of life and the consoling cup. Bless her in a
spiritual song." (" Hymn of Incense," p. 17.)
This is another hymn from the same ritual —
" Mother of faith, holy assembly of thousands,
Sublime nuptial bed,
Of the house of the immortal Spouse,
"Who decks thee from eternity.
Thou art a second wondrous heaven,
Springing from glory to glory.
Like rays of light thou bearest us in thy great womb
In the birth of baptism.
Thou givest us the purifying bread ;
Thou givest us the blood revered ;
Rank over rank, thou raisest those aloft
Who little understand these things.
The ancient tabernacle is thy type.
Thy new tabernacle is far above the old ;
It has broken the gates of diamond,
And thou hast broken the gates of hell.
We see here the Universal Mother, as the Armenian
122
BUDDHISM IN CHRISTENDOM.
ritual calls her, play the same part as she. does in Buddhist
mysticism. She is the "Gate of Heaven," separating the
Golden Jerusalem from Babylon, the Tabernacle of Light
from the Tabernacle of Darkness. She is "Wisdom," the
palm tree, by En Gaddi, that gives forth " a sweet smell like
cinnamon and aspalathus " (Eccl. xxiv.). " To him that over-
cometh will I give to eat of the Tree of Life which is in the
midst of the Paradise of God," ^ said the mystic Alpha and
Omega.
Here she is as the corn-sheaf (Virgo), surmounted by the
dove (Libra), separating the two
halves of the zodiac, symbolized by
Leo and the old serpent. This is
from Smith's " Christian Antiquities."
From Martigny's "Antiquites Chre-
tiennes " (Fig. 9), we get her between
the green tree and the dry, the words
^'S- ^- of Christ used to denote the two trees
of the Kabbalah, the Tree of Knowledge and the Tree of Life.
These also symbolize the
black and white halves of
the zodiac. Zodiacal amu-
lets (Fig. 10) were known to
the early Christians.^ The
scales, the Lion of Judah,
the cup (Aquarius), the
horse and lamb (Aries), are
on all the monuments, and
Christ is sometimes drawn
as the archer. The Apo-
calypse has the "Woman"
with the crescent under her
feet, and the crown of
twelve stars. Like Aditi, of the Rig Veda, she is the mother
of the twelve Adityas or months. Also, she has " the wings
of an eagle," the significance of this symbol has already been
Fig. 9.
1 Rev. ii. 7
2
See Martigny, article " Zodiaque."
Fig. lo.
THE MYSTERIES. 1 23
noticed. She brings forth a "man child," and the mystic
"dragon," with "seven heads," assails both mother and son.
" My little children, of whom I travail in birth till Christ be
formed in you,"^ said St. Paul. In mysticism the mystic
must become the Son of
God,^ must be " born again"
of the wom.an with the
twelve stars, must be vexed
of " scorpions five months,"
or the five months domi-
nated by Scorpio, before he
can reach the crown, the cross, the " mystical death."
The Gnostics, in their great controversy with Irenseus and
the Romish Church, asserted that the twelve disciples signified
the twelve aeons, the twelve months of Christ's mystical life.
They asserted that the woman with the issue of blood twelve
years typified the same piece of mysticism, and her cure was,
of course, the higher life. There were two Achamoths or
mystical women, the higher residing beyond the Pleroma.
The mystical " grace " of the Kabbalah was able to make us
sit together " in heavenly places," even in this life, according
to St. Paul (Eph. ii. 6).
"But Sophia is justified of all her children." Christ
meant here, according to the Gnostics, the twelve stages of
spiritual progress, the mystic woman with the twelve stars,
the twelve aeons that stand round the throne of God.^
In the Gnostic initiation, according to this same autho-
rity, was a nuptial couch. Do not bishops, nuns, and free-
masons, in their initiations, lie down and personate death to
this day .? And does not Tertullian talk of a Christian rite
that imitated the resurrection .''
" Into the name of the Unknown Father of the Universe,
into Truth the mother of all things, into Him who descended
on Jesus, into union and redemption and communion with
the powers." This is the form of Gnostic baptism given by
Irenaeus,^ and is condemned by that very literal monk ; and
^ Gal. iv. 19. '^ Rev. xxi. 7.
3 See Irenseus, "H^r.," bk. i. c. 21, 23. * Ibid., bk. i. c. 3.
124 BUDDHISM IN CHRISTENDOM.
SO is another assertion of the Gnostics, that the real baptism
was different from the mere outward rite. They cited, he
tells us, these words of Christ : " And I have another baptism
to be baptized with, and I hasten towards it." ^ There is a
text like it in Luke (xii. 50).
This brings us to the catacombs, which are immensely
valuable as giving the veiled Christian and also veiled Essene
symbolism. The Abb^ Martigny says very justly, "The
monuments and writings of the earliest Christian ages are
quite clothed in mystery. Allegory and symbolism reign
everywhere. The language of the Fathers and teachers is full
of reticences. Christian art is a jumble of hieroglyphics and
enigmas of which the initiates alone have the key." ^ He
cites St. Paul (i Cor. iii. i), who tells the Corinthians that
he cannot tell the same truths to the " carnal " and the
" spiritual." He cites Christ as forbidding that which is holy
(the secret doctrine) to be given to the " dogs " (Matt. vii. 6),
a far more plausible interpretation than that of Baur. It
means, of course, the unspiritual in all regions, and not the
material Gentiles.
The catacombs are sepulchral crypts modelled, as Dean
Stanley thinks, on the crypts of Palestine. Their symbolism
is chiefly from the Old Testament. On the tombs of bishops
and martyrs figure rude frescoes of Moses striking the rock,
Jonah and the whale, the "three children," Jonah naked, sit-
ting under a trellis of gourds. All this puzzled modern
Christians when they were first opened. No bleeding Christs
were to be seen. What connection was there between these
designs and the dead saint whose poor little chapel sepulchre
they illustrated ?
In point of fact, each design represented a stage of the
spiritual progress of the entombed saint. From Bosio
("Sculture et Pittore," etc., 1737) I copy four favourite
frescoes for illustration.
^ Irenasus, " Hasr." bk. i. c. 81.
2 "Antiquitds Chrdtiennes," art. "Secret."
THE MYSTERIES.
125
I. The Child in the swaddling clothes of flesh introduced
to the "manger" of animal Hfe (Fig. 11).
iiinnitiiiiiiiimmiiiiiimffmiiiiiiiiroiiiiimiiiiiniiiiimiiiiiiiiiniiiiiiiiiiwiiiiiiwiiiiiiiiiiniiiiiiiiiiiiiiwtiiniiii
Fig. II.
Fig. 12.
2. Moses striking the rock. Purification, the first stage of
spirituality in the life of the Chosen One. The water
baptism (Fig. 12).
126
BUDDHISM IN CHRISTENDOM.
3. The fire baptism (illumination), almost invariably de-
picted in the catacombs by the three children of Daniel
(Fig- 13).
Fig- 13-
4. The Lazarus released from the swathings of the flesh
by the jod of the Christus, after the four mystical days passed
in the " tomb " or earth life (Fig. 14).
Fig. 14.
The young Christ in the frontispiece also represents the
four stages of spiritual progress depicted by the beasts of
Daniel. And so do the four horses, sword, or Gemini, scales,
bow, and Indian quoit of death (p. 37). Observe that after
His progress through the four stages the Christ has the cross
on his nimbus. This was the mystical meaning of the cross.
the mysteries. 1 27
The Monastery of Our Lord.
Whilst Protestant polemics are ever seeking to show that
Christ opposed mysticism and the ascetic life, the Roman
Catholics are equally active in the other direction. Mon-
seigneur Mislin calls the Essenes, Rechabites, and Therapeuts,
the " Monks of the Old Law." ^ Catholic writers also call
a monastery on the Quarantania mountain the " Monastery of
Our Lord." "Monseigneur Mislin tells us that the number
of cells pierced in this mountain is so considerable that the
rocks of the Quarantania resemble a beehive." ^ Travellers
in Burmah and other Buddhist countries record the same
always of a hillside where the Buddhist monks have resided.
" The holy grotto," says the Francescan, Lievin de Hamme,
" which our Lord dwelt in during His forty days' fast has not
yet lost the paintings that once covered it. Amongst other
scenes of His ministry, Jesus is to be still seen here tempted
by the devil."
The Carmelite monks maintain that their order has come
down direct from Elijah through the sons of the prophets, the
Essenes, etc. A book was published by the Carmelite Father
Daniel in the seventeenth century with the following title,
" The Mirror of Carmel, or the History of the Order of Elias,
or the Brothers of Our Lady of Mount Carmel, in which its
origin is traced to the Prophet Elias, its propagation to the
Children of the Prophets, and its succession shown without
interruption through the Essenes, Hermits, and Monks, in
answer to attacks, etc. Antwerp, 1680."
It is asserted there that the Monastery of Our Lord dates
from the Prophet Elisha. Finding the cells of Mount Carmel
and the caverns of the prophets insufficient, he came over and
established a new school of the prophets on the Quarantania.
Josephus gives us a description of this region in his day.
It is the longest and most elaborate description that he
indulges in of any part of Palestine. On this topic he is
generally brief We may argue from this that he knew the
1 Cited by the author of "Jesus Bouddha," p. 195.
2 " Jesus Bouddha," p. 194.
128 BUDDHISM IN CHRISTENDOM.
region well. Wishing to study the different opinions of the
three main sects of the Jews of his day — the Pharisees, the
Sadducees, and the Essenes — he tested all three with much
labour.
" But all this did not satisfy me, and learning that one
Banus was living in austerity in the wilderness, that he had
no other raiment than the bark of trees, that his sole food
was the fruits of the earth, and that to dominate the flesh
he bathed many times day and night and summer and winter
in cold water, I resolved to imitate him. Having passed
three years with him, I returned to Jerusalem at the age
of nineteen. I then commenced the duties of civil life, and
embraced the sect of the Pharisees."
Banus was an Essene, and Josephus's ostentatious profes-
sion that he was a Pharisee was plainly a blind to escape the
persecution of the Jews, and afterwards of the Romans. In
describing the three sects, he dismisses the Pharisees and
Sadducees in a few lines, but enlarges with abundant detail
on the sect of the Essenes, which he calls the most perfect of
all. Also he practised divination, which would have been
viewed as an abomination by the Pharisees.
I cannot do better than here transcribe Josephus's account
of the region where the " Monastery of Our Lord " is situate.
" Jericho sits on a plain dominated by a lofty mountain,
sterile and naked, and so extensive that it stretches north-
wards to Scythopolis and southwards to Sodom. Owing to
this sterility no one dwells upon it.
"Near Jericho is a large fountain, whose abundant waters
fertilize the fields around. Its spring is nigh that ancient
city which Jesus, the son of Nave, that brave Hebrew chief,
gained by victory. Folks say that the waters of this fountain
were of old so dangerous that they rotted earth's fruits, and
made pregnant women bring forth before their time. More-
over, the waters spread their poison wherever it could harm.
But since that time, the prophet Elisha, that worthy successor
of Elias, has made the waters good to drink, and as pure,
healthy, and as fecundating as they were formerly nocuous.
All this came about thus. That illustrious man having been
THE MYSTERIES. 12 g
humanely received by the dwellers in Jericho, wished to mark
his sense of gratitude by conferring a favour whose effects
should never be seen to cease either by them or by the
neighbourhood. Sinking to the bottom of the fountain a jug
filled with salt, he lifted his eyes and his hands to heaven,
and made oblations on the bank. He then prayed God to
sweeten the many streams that, proceeding from this spring,
watered the surrounding country ; to temper the air to make
it more genial ; to give plenty to the earth, and abundant
children to those who cultivated it, the waters never ceasing
to be propitious as long as man was just. This earnest
prayer had power to change the nature of the fountain, and
to make it as fecundating as it was once sterile. The virtue
of these waters is so great that a few drops thrown on the soil
will render it fertile ; and spots where the waters have long
remained bring forth no more than the spots where it rapidly
passes, as if they wished to punish those who arrest them in
mistrust of their miraculous effects. In all this region is no
spring with so long a course.
"The ground it waters is seventy stadia in length and
twenty in breadth. Many gardens abound there with palm-
trees of many names and natures. Some, if you press them,
give forth a honey like ordinary honey, which is here very
abundant. Here, too, flourish the cypress and the Indian plum,
and that tree which gives forth a balm that the juice of no
other fruit can rival. Thus it may be said, as it seems to me,
that a country where so many rare products so richly flourish
has something divine in it ; and I doubt whether in any other
part of the globe is to be found its equal, so rapid is the
growth of all that is sown and planted. This is to be attri-
buted to the balmy air and the fecundating attributes of the
water. The one opens the flowers and leaves, the other
strengthens the roots by forming plentiful sap in the heats
of summer, which are so great that without the cooling
moisture nothing could grow. But however great the heat
may be, each morning there comes a light breeze, which cools
the water which folks draw before sunrise. During the winter
the climate is warm, and a single garment of cloth is enough
K
I30 BUDDHISM IN CHRISTENDOM.
when snow is falling in other parts of Judea. This region is
one hundred and fifty stadia (about fourteen miles) from Jeru-
salem, and sixty (about seven miles) from the Jordan. The
country between it and Jerusalem is a stony wilderness ; and
although that which stretches from the Jordan to the Dead
Sea is not so mountainous, it is not less sterile and unculti-
vated. I think I have detailed all the favours granted by
nature to the environs of Jericho."
This passage lets us into some of the secrets of the great
spiritual movement that changed the world.
The Essene mystics had selected the only spot in Pales-
tine that was warm enough for the Indian yoga or mystic
dreaming under trees.
One might almost say that this region had been prepared
by nature for its work. It was protected by ranges of arid
honey-combed hills, and by the mephitic air of the shores of
the Dead Sea, To the dominant party in Jerusalem nature
thus opposed Death, Famine, and Fever, three vigilant
sentries. It is to be observed, too, that the want of water in
the caverns and mountains was another prominent safeguard.
It was impossible to remain long in the wilderness without
knowing the whereabouts of the "cisterns," the rude reser-
voirs of rain-water. Hazazon Tamar, or the " City of Palms "
(Engedi), was, according to Pliny, the head-quarters of the
Essenes, He flourished A.D. 23-79.
This is what he says of the Essenes : " On the western
shore (of the Dead Sea), but distant from the sea far enough
to escape its noxious breezes, dwelt the Essenes. They are
an eremite clan, one marvellous beyond all others in the whole
world, without any women, with sexual intercourse entirely
given up, without money ; and the associates of palm trees.
Daily is the throng of those that crowd about them renewed,
men resorting to them in numbers, driven through weariness
of existence and the surges of ill fortune in their manner of
life. Thus it is that through thousands of ages, incredible
to relate, their society, in which no one is born, lives on peren-
nial" ("Hist. Nat." V. 17).
"Jesus Bouddha" is a powerful little work tracing out the
THE MYSTERIES.
131
connection between Christianity and Buddhism, but from a
point of view very hostile to both. The author urges with
plausibility that John the Baptist was the head of this school
of prophets on the Quarantania. There he was close to the
Jordan, which was of so much importance in the religion of
the Nazarites. The author argues that it would have been
quite impossible for Christ to be baptized of John without
the preliminary instruction prescribed to the novice. In point
of fact, the " Gospel of the First Infancy " states positively that
" He gave himself to the study of the law until he arrived at
the end of his thirtieth year." ^
^ " First Infancy," chap. xxii. 2.
132 BUDDHISM IN CHRISTENDOM.
CHAPTER XII.
The "Signs of an Apostle" — Conflicting views of Catholics and Pro-
testants about Miraculous Gifts — Magic Rites of the Kabbalah — The
" Twelve great Disciples " of Buddhism — " Go ye into all the world."
The "Signs of an Apostle."
It is recorded in the " Lalita Vistara," that when Buddha
had completely overcome the wicked one, the bright spirits
came round him as he sat under the tree of knowledge, and
proposed to offer him flowers, in the character of Purusha
(the God-Man). But an objection was raised that he had
not yet attested his great mission by miraculous " signs." ^
In consequence, Buddha rose aloft into the air, and miracu-
lously checked the flow of the river near him, and broke up
the roadway. "Tis thus," he said, "that I will now check
the flow of grief in the world." As Buddha's life is an en-
sample and text book, all this meant that the monk, before
he came to be a perfect Arahat, had to pass an examination
in miraculous gifts at the hands of his brother-monks ; and
in Buddhist histories these examinations are not uncommon.
Dr. Ginsburg, in his work " The Essenes," maintains that
similar tests were required of the early Christians.
" Truly the signs of an apostle were wrought among you
in all patience, in signs, and wonders, and mighty deeds "
(2 Cor. xii. 12).
"And these signs shall follow them that believe : In My
name shall they cast out devils ; they shall speak with new
tongues ; they shall take up serpents ; and if they drink any
^ Foucaux, p. 336.
SIGNS AND WONDERS. 133
deadly thing it shall not hurt them ; they shall lay hands on
the sick and they shall recover" (Mark xvi. 17, 18).
" And many that believed came, and confessed, and shewed
their deeds" (Acts xix. 18).
" How is it that every one of you hath a psalm, hath a
doctrine, hath a tongue, hath a revelation ? If there come in
those that are unlearned, or unbelievers, will they not say
that you are mad?" (i Cor. xiv. 23).
We here get a great point of debate between Catholics
and Protestants. All sects have Bibles distinct from their
avowed testaments and articles of religion ; and the modern
gospel of Protestants is, I think. Smith's " Dictionary of the
Bible." In that, under the heading " Magic," it is laid down
authoritatively, that man cannot gain what are called super-
natural powers by any known natural processes. It is held
that the wonders recorded in Gentile schools of magic were
all illusory. A miracle is an experience that goes counter
to a general law ; and such have been confined to the Hebrew
race to " prove the truth " of Mosaism and Christianity, the
writer failing to trace, with Dr. Edersheim, a wholesale antago-
nism between the two. It is held, that a vague thing called
" miraculous gifts," was given to the first Christians, not earned
by them. It was not the reward of fastings and ascetic
practices, but was gained at once by the touch of an " Apostle,"
plainly with the providential design of showing, that with the
death of these, such " gifts " were to cease. All signs and won-
ders since that have been unnecessary as well as unauthentic.
As opposed to this, the Catholics maintain that the visions
and so-called miraculous powers of the mystic, or as he was
called everywhere at the date of Christ, the ascetic, are due
to certain processes which are still available. They appeal to
the history and experience of the Jews. They also appeal to
the history and experience of the Gentiles, who " had their
schools of mysticism which found its highest expressions
amonest the Brahmins and Buddhists." ^ If the miracles of
the Old Testament were due to a special gift, and all training
was considered illusory, the question arises — Why did Elijah
1 Migne, " Dictionnaire d'Ascdticisme," vol. ii. p. 15 f4-
134 BUDDHISM IN CHRISTENDOM.
establish a school of the prophets at Mount Carmel, and
Elisha another near Jericho ?
In I Kings xviii. we read of a hundred prophets living in
a cave. In the next chapter, we see Elias, with his long hair
and leathern girdle, sitting under a juniper tree. In the fourth
chapter of Judges, we see Deborah judging Israel from under
a palm tree. Another prophet (i Kings xx.) appears "dis-
guised with ashes." St. Paul tells us that the old prophets in
sheepskins and goatskins took refuge in mountains, and
deserts, and caves. They were destitute, afflicted, tormented.
They had trial of cruel mockings and scourgings and bonds.
They were stoned, sawn asunder, or slain with a sword. The
Indian missionaries get often a truer idea of an Asiatic people
like the Jews, than those whose experience is confined to the
West. Mr. Ward has recorded, that in India, Elias can still
be seen sitting under his tree, and the prophet disguised with
ashes.
Another difficulty is in the way of the Protestant theory that
miraculous gifts were confined to the Hebrews, and that all
training in the schools of the prophets was considered illusory.
Many of the most conspicuous performers of miracles in the
Old Testament were educated in Gentile schools of the
prophets. Moses was trained in the schools of Magic, in
Egypt. Joseph presided over those schools. Daniel was
Rab Mag, or head of the Magicians of Babylon. The Witch
of Endor, who recalled Samuel from the grave, was a Gentile,
and so was Balaam.
The processes of the ascetic in Catholic mysticism are the
same as in all other mysticisms. They have —
1. The " Contemplation Cherubique."
2. The Mystical Union.
3. The " Oraison passive."
The word " union " is the same word as the Indian word
yoga. Contemplation is defined to be " the elevation of the
soul to God by a simple intuition full of admiration and
love."^ The "oraison " is half prayer half mystic dreaminess,
its effect being to dull the animal activity.
^ Migne, " Dictionnairc de Mysticisme."
SIGNS AND WONDERS. 135
Here are some of the spiritual gifts that result from these
processes —
1. Mystical seeing.
2. Mystical hearing.
3. Mystical smelling.
4. Discerning of spirits, the clairvoyance of St. Paul.
5. Flight through the air.
6. Mystical preaching.
7. Mystical healing by the laying on of hands, a power-
conspicuously developed by the celebrated Cure d'Ars.
8. Communication with the spirits of the dead, as when
St. Martin was enabled to carry on long conversations with
" Thiele and Agnes and Mary." All these topics are treated
under their various heads in Migne's " Dictionnaire de Mys-
ticisme."
9. Resurrection of the dead.
These " gifts " are very like those claimed by the Essenes,:
as already detailed.
What that sect meant by raising the dead it is not easy to
settle. It could scarcely have been conceived that the dead
man could permanently revive after decomposition has ac-
tually set in. A profound student of mysticism, Francis
Barrett, who lived at the beginning of the century, wrote a
work entitled "The Cabala," which may help us here. He
says that the Kabbalists held that there were " two kinds of
necromancy." The first consisted in " raising the carcasses."^
This, it was conceived, could only be effected by the effusion
of blood, a fact that lets in some light on the bloody rites of
the old creeds. The second process was called Sciomancy,
" in which the calling up of the shadow only suffices." ^ The
learned gentleman gives the Kabbalistic rites by which " the
seven governors of the whole world according to the seven
planets " are to be invoked, and other beings " which Origen
called the invisible powers." ^ As in Buddhism, these rites
seem nearly identical with the sacramental rites or mysteries.
" It is necessary that the invocant religiously dispose
1 " The Cabala, or Ceremonial Magic." p. 69.
2 Ibid., p. 43-
136 BUDDHISM IN CHRISTENDOM.
hirtiself for the space of many days to such a mystery, and to
conceive himself during the time chaste, abstinent, and to
abstract himself as much as he can from all manner of foreign
and secular business. Likewise he shall observe fasting, as
much as shall seem convenient to him." ^ The " Kabbalah "
enjoins a fast of forty days. " Now, concerning the place, it
must be chosen, clean, pure, close, quiet, free from all manner
of noise, and not subject to any stranger's sight. This place
must first of all be exorcised and consecrated ; and let there
be a table or altar placed therein, covered with a clean white
linen cloth, and set towards the east ; and on each side
thereof place two consecrated wax lights burning, the flame
thereof ought not to go out all these days. In the middle of
the altar let there be placed lamens [slips of paper with the
ten great names of God] covered with fine linen, which is not
to be opened until the end of the days of consecration. You
shall also have in readiness a precious perfume, and a pure
anointing oil, and let them both be kept consecrated. Then
set a censer on the head of the altar, wherein you shall kindle
the holy fire, and make a precious perfume every day that
you pray.
" Now for your habit, you shall have a long garment of
white linen, close before and behind, which may come down
quite over the feet, and gird yourself about the loins with
a girdle. You shall likewise have a veil made of pure white
linen, on which must be wrote in a gilt lamen the name
Tetragrammaton ; all which things are to be consecrated and
sanctified in order. But you must not go into this holy place
till it be first washed and covered with a cloth new and clean,
and then you may enter, but with your feet naked and bare ;
and when you enter therein you shall sprinkle with holy
water, then make a perfume upon the altar ; and then on thy
knees pray before the altar as we have directed.
" Now when the time is expired, on the last day, you
shall fast more strictly ; and fasting on the day following, at
the rising of the sun, enter the holy place, using the cere-
monies before spoken of, first by sprinkling thyself, then,
1 " Ceremonial Magic." p. 92
SIGNS AND WONDERS. 137
making a perfume, you shall sign the cross with holy oil in
the forehead, and anoint your eyes, using prayer in all these
consecrations. Then, open the lamen ^ and pray before the
altar upon your knees ; and then an invocation may be made
as follows : —
"An Invocation of the Good Spirits.
" In the name of the blessed and Holy Trinity, I do desire
thee, strong and mighty angels (here name the spirits you
would have appear), that if it be the divine will of him who is
called Tetragrammaton, etc., the holy God, the Father, that
thou take upon thee some shape as best becometh thy
celestial nature, and appear to us visibly here in this place,
and answer our demands, in as far as we shall not transgress
the bounds of the divine mercy and goodness, by requesting
unlawful knowledge ; but thou wilt graciously shew us what
things are most profitable for us to know and do to the glory
and honour of his divine Majesty, who liveth and reigneth,
world without end. Amen.
" Lord, Thy will be done on earth as it is in heaven ; make
clean our hearts within us, and take not Thy holy spirit from
us. O Lord, by Thy name we have called them, suffer them
to administer unto us.
" And that all things may work together for Thy honour
and glory, to whom with Thee, the Son and Blessed Spirit, be
ascribed all might, majesty, and dominion, world without end
Amen."
This is how a Buddhist acquires magical powers.
The novice must select an able teacher. He must be
shaved, washed, cleaned. Of particular importance is the
choice of the place of initiation. It must be without distinc-
tions, free from the terrors of wild beasts, and haunted by the
spirits of the past Buddhas.
The place must be well swept and otherwise cleaned ; and
fresh earth must be thrown upon it in order to make its
surface even and smooth. A magical circle of the five sacred
1 The lamen is the " book" of the Apocalypse.
138 BUDDHISM IN CHRISTENDOM.
colours must be drawn in order to overcome evil spirits, who
will do all they can to mar the efforts of the devotee. Within
the circle an altar is erected, upon which various vessels are
ranged, filled with grain and perfumed water. The cere-
monies consist in the reciting of incantations and the presenta-
tion of food offerings to the good spirits. The incantations
must be recited slowly, without raising or lowering the voice.
They must be repeated something like a hundred thousand
times a day. A rosary with 108 beads helps the counting.
A vajra (toy thunderbolt) all this time must be held tightly
in the hand. The spirits prayed to are Vajrapani, the holder
of Indra's thunderbolt. Sweet dreams and sweet supernatural
scents prelude the advent of the supernatural powers. In the
rite called Dubed the novice has to fix his gaze on water in
a vessel tricked out with knots of the five sacred colours. The
modern mesmerist gains power over a sensitive in a some-
what similar manner. Vajra means "diamond" as well as
" thunderbolt," and this second idea has been worked into the
first. The head of the thunderbolt is shaped like a diamond.
It is stated in one passage of the " Lalita Vistara," that
Buddha indulged " in that ecstatic meditation whose essence
is the diamond."^ The Buddhists call the spirit body the
" diamond body." ^
The Twelve Disciples.
Buddha, like Christ, had twelve " great disciples."
" Only in my religion," he said solemnly a little before he
died, "can be found the twelve great disciples who practise
the highest virtues and excite the world to free itself from its
torments,"^ These twelve great disciples are the Buddhas
who figure round the great statue of Buddha on Buddhist
altars. He had sixty minor disciples, and Christ seventy.
In the view of Mosheim " Christ appointed seventy, just equal
in number to the senators composing the Sanhedrim, to show
^ See p. 206.
2 For details of initiation, see Subahu Pariprichcha, Schlagintweit,
" Buddhism in Tibet," p. 242.
^ Bigandet, p. 301.
SIGNS AND WONDERS. 139
that the authority of the regular Sanhedrim was at an end,
and that He was Supreme Lord and Pontiff of the whole
Hebrew race." ^
The word "apostle" designated the shoeless wandering
missionary of Christianity ; but it was also used to describe
the stationary councillors round the head of the Church. The
twelve apostles, according to Renan, were not missionaries,
but remained at Jerusalem. After the taking of that city,
even the orthodox Jews used the word " apostle " to designate
the council round their patriarch.^ The Essene Sanhedrim
abrogated to itself the power of inflicting death (to the
blasphemer) and excommunication, a punishment which,
according to Josephus, was almost its equivalent. That
Christ had His Sanhedrim at an early date is manifest from
more than one passage in the New Testament —
"And if he neglect to hear them, tell it unto the Church
[assembly] : but if he neglect to hear the Church, let him be
as a heathen man and a publican" (Matt, xviii. 17).
" Dare any of you, having a matter against another, go to
law before the unjust, and not before the saints.?" (i Cor.
vi. i).
If Christ thus took over the Essene Sanhedrim and set up
a government with the avowed purpose of superseding that
of the dominant Jews, it is difficult to see how He can be
held, when speaking of "every jot and tittle of the law," to
have alluded to the law as interpreted by the historical
Sanhedrim.
"Go Ye into all the World."
Professor Rhys Davids has pointed out the fact that
Buddha's great object was to found a "kingdom of righteous-
ness " ^ (dharma chakra) on earth. From Benares, in the first
year of his ministry, he sent forth his sixty disciples on the
work of propagandism —
" Depart each man in a different direction, no two on the
1 Mosheim, vol. i. p. 33.
2 Lightfoot, " Epistle to the Galatians," p. 93.
3 " Birth Stories," p. 69.
140 BUDDHISM IN CHRISTENDOM.
same road. Let each preach dharma to all men without
exception " ^ (see Plate V.).
Let us note what commands Christ gave to His disciples —
" Go not into the way of the Gentiles, and into any city
of the Samaritans enter ye not : but go rather to the lost
sheep of the house of Israel. And as ye go, preach, saying,
The kingdom of heaven is at hand. Heal the sick, cleanse
the lepers, raise the dead, cast out devils : freely ye have
received, freely give. Provide neither gold, nor silver, nor
brass in your purses, nor scrip for your journey, neither two
coats, neither shoes, nor yet staves : for the workman is
worthy of his meat. And into whatsoever city or town ye
shall enter, enquire who in it is worthy ; and there abide till
ye go thence. And when ye come into an house, salute it.
And if the house be worthy, let your peace come upon it :
but if it be not worthy, let your peace return to you. And
whosoever shall not receive you, nor hear your words, when
ye depart out of that house or city, shake off the dust of
your feet. Verily I say unto you. It shall be more tolerable
for the land of Sodom and Gomorrha in the day of judgment,
than for that city. Behold, I send you forth as sheep in the
midst of wolves : be ye therefore wise as serpents, and harm-
less as doves. But beware of men : for they will deliver you
up to the councils, and they will scourge you in their syna-
gogues ; and ye shall be brought before governors and kings
for my sake, for a testimony against them and the GentileS)
But when they deliver you up, take no thought how or what
ye shall speak : for it shall be given you in that same hour
what ye shall speak. But it is not ye that speak, but the
Spirit of your Father which speaketh in you. And the
brother shall deliver up the brother to death, and the father
the child : and the children shall rise up against their parents,
and cause them to be put to death. And ye shall be hated
of all men for My name's sake : but he that endureth to the
end shall be saved. But when they persecute you in this
city, flee ye into another : for verily I say unto you. Ye shall
not have gone over the cities of Israel, till the Son of man be
1 Bigandet, p. 126.
Plate V.
'■ "S. ■^^
m
,\
BUDDHA PREACHING.
From Aviarnvai!.
[Pa^e 140.
SIGNS AND WONDERS. I4I
come. The disciple is not above his master, nor the servant
above his lord. It is enough for the disciple that he be as his
master, and the servant as his lord. If they have called the
master of the house Beelzebub, how much more shall they
call them of his household ? Fear them not therefore : for
there is nothing covered, that shall not be revealed ; and hid,
that shall not be known. What I tell you in darkness, that
speak ye in light : and what ye hear in the ear, that preach
ye upon the housetops. And fear not them which kill the
body, but are not able to kill the soul : but rather fear him
which is able to destroy both soul and body in hell. Are not
two sparrows sold for a farthing? and one of them shall
not fall on the ground without your Father. But the very
hairs of your head are all numbered. Fear ye not therefore,
ye are of more value than many sparrows. Whosoever there-
fore shall confess Me before men, him will I confess also before
My Father which is in heaven. But whosoever shall deny Me
before men, him will I also deny before My Father which is
in heaven. Think not that I am come to send peace on
earth : I came not to send peace, but a sword. For I am
come to set a man at variance against his father, and the
daughter against her mother, and the daughter-in-law against
her mother-in-law" (Matt. x. 5-35).
The Essenism of this passage is very remarkable, Jesus
using at times the very words of John. His disciples are to
be without money or two coats or shoes, like the barefooted
Essenes. Also He says not a word about His divinity as in
the Gospel of St. John, but tells His disciples to deliver the
same gospel as John and the Book of Adam, the gospel of
the kingdom of light.
Another point is remarkable. No Christian disciple had
yet begun to preach, and yet what do we find } A vast secret
organization in every city. It is composed of those who " are
worthy" (the word used by Josephus for Essene initiates,
see ante, p. 107), and they are plainly bound to succour the
brethren at the risk of their lives. " Peace be with you ! "
was the password, says the author of " Jesus Bouddha." It
is remarkable that this mystic greeting is also in the " Book
142 BUDDHISM IN CHRISTENDOM.
of Adam." ^ And \vc find likewise that a vast organization
of persecution is already afoot, with its councils, and scourg-
ings, and stonings, and martyrdom. I think this is as strong
a fact as we can have. The brethren were infringing the
Jewish law as interpreted by the dominant party. Thauma-
turgic healing and exorcisms were called witchcraft, raising
the dead necromancy, speaking with the afflatus of the spirit
possession.
An orthodox Jew, instead of succouring such, was bound
by his law to help the recognized authorities to bring them
to justice. And yet it is announced that the crime of Sodom
and Gomorrha was as nothing to such an act. Plainly those
that were "worthy" were not purblind Jews, but initiated
children of light, who had taken fearful vows to obey the
Grand Master.
And here I must point out that, until I had made a study
of Buddhism, I was quite unable to piece together the some-
what contradictory accounts that have come down to us of
the Essenes and their monasteries. Josephus describes them
as congregated herdsmen and diggers. Philo paints them as
communities of ascetics engaged in what he calls the "con-
templation of the Divine Essence." Pliny shows them to us
as a large section of the Jews, recruited entirely by propa-
gandism. Then, too, although Josephus tells us they " shunned
cities," it is plain, from the numbers that could be ferreted out
by the secret police at Jerusalem in the early days of St.
Paul, that many after their initiation went back to civil life,
like Philo and Josephus. This probably was the class that,
according to the latter, might have wives and children.
But my study of Buddhism threw light upon this subject.
When that religion was chased from India, the acharya of the
great Buddhist convent at Nalanda, the "high priest of all
the world," as he is called in the Mahawanso, took refuge in
Tibet. As the Grand Lama he is still acknowledged to be the
head of the Buddhist Church by the Chinese, the Japanese,
and the Tartars. This gives to the Buddhism of Tibet an
exceptional value.
^ Page 126.
SIGATS AND WONDERS. 1 43
According to the Abbe Hue/ the Buddhist lamas in those
regions may be divided into four classes — •
1. Those dwelling in the Lama Serais, and serving the
temples.
2. Inferior lamas told off to attend to the herds, etc.,
belonging to the Lama Serais.
3. Lamas who have undergone the initiation, but have
found that they have no vocation, and have returned to civil
life.
4. The wandering lamas, whose tent, as they prettily
term it, is the stariy tent of Buddha.
These men, each with no luggage besides a stout staff,
wander all over Tartary, Mongolia, Turkestan. They plunge
into deserts, "sleep under a rock, or on the icy peak of a
mountain," obeying no impulse except a fervid passion for
a fresh start each morning. Sometimes a Tartar gives them
a cup of tea, stirred up with a few pinches of flour. Some-
times they sleep for one night in a corner of a Tartar tent.
These men are of the pattern of the formidable Parivrajakas,
that first preached dharma to humanity ; and they account
for the marvellous spread of Buddhism. Also, I think, they
throw a side-light on the shoeless " apostles " sent forth by
Christ.
1 " Voyage dans la Tartaric, le Thibet, et la Chine," vol. i. p. 189.
144 BUDDHISM IN CHRISTENDOM.
CHAPTER XIII.
Essenism in the Bible — Continence exacted with Communism, Vege-
tarianism, and Water-drinking— " Follow Me" — The Voice in the
Sky— The King of Remedies— The Buddhist "Sermon on the
Mount" — The Buddhist Beatitudes— The New Commandment.
I WILL write down a few more texts that show Essenism in
the New Testament.
A Religious Community established of those who
HAVE OBTAINED THE GNOSIS, OR KNOWLEDGE OF
THE Mysteries of the Kingdom of Heaven.
" It is given to you to know the mysteries of the kingdom
of heaven " (Matt. xiii. ii).
"The kingdom of God is come unto you" (Matt. xii. 28).
"The kingdom of God is within you" (Luke xvii. 21).
Baptism preceded by Confession of Sins, the
Initiation into this Society.
"And were baptised of him [John] in Jordan, confessing
their sins " (Matt. iii. 6).
" And Jesus, when He was baptized, went up straightway
out of the water ; and lo ! the heavens were opened to Him,
and He saw the Spirit of God descending Hke a dove and
hghting upon Him" (Matt. iii. 16).
" When they heard this, they were baptized in the name
of the Lord Jesus ; and when Paul had laid his hands upon
them, the Holy Ghost came on them, and they spake with
tongues and prophesied " (Acts xix. 5, 6).
essenism in the bible. 1 45
New Name on Conversion.
" Thou shalt be called Cephas, which is by interpretation
a stone" (John i. 42).
" Lebaeus, whose surname was Thaddeus " (Matt. x. 3).
Fasting a Necessary Initiation.
" Howbeit this kind goeth not out but by prayer and
fasting" (Matt. xvii. 21).
"But thou, when thou fastest, anoint thy head and wash
thy face" (Matt. vi. 17).
Community of Goods.
"And all that believed were together, and had all things
common " (Acts ii. 44).
" 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" (Matt. xix. 21).
" For some of them thought that, because Judas had the
bag, that Jesus had said to him, Buy those things we have
need of against the feast " (John xiii. 29).
Oaths prohibited as in Essenism.
" Swear not at all " (Matt. v. 34).
A Rigid Continence exacted.
" All men cannot receive this saying, save they to whom
it is given. . . . There be eunuchs which have made them-
selves eunuchs for the kingdom of heaven's sake. He that is
able to receive it, let him receive it" (Matt, xix. 11, 12).
"And I looked, and lo ! a Lamb stood on the Mount
Sion, and with Him an hundred forty and four thousand,
having His Father's name written on their foreheads. . . .
These are they which were not defiled with women, for they
are virgins " (Rev. xiv. i, 4).
Wine and Flesh-meat forbidden.
On the subject of flesh-meat and wine, I will now cite
some verses of a remarkable chapter (Rom. xiv.). St. Paul
L
146 BUDDHISM IN CHRISTENDOM.
had not yet visited the eternal city, but some earlier Christian
missionaries had. Thus two parties had sprung up amongst
the converts, a party opposed to the consumption of flesh-
meat and wine, and a second party, St. Paul's own converts.
The second party was plainly the smaller party, as it is
alluded to as a "remnant according to the election of
grace." ^
" The Church of Rome," says Renan, alluding to the
earlier missionaries, "was a Jewish Christian foundation,
in direct connection with the Church of Jerusalem."^ In a
word, it was the chief stronghold outside the Jewish capital
of the Petrine party, and the usual controversy on the subject
of "works" and "grace" had apparently arisen in the Roman
capital between the Pauline and the Petrine party. The
former had plainly appealed to their leader upon the points
under discussion.
" I say then. Hath God cast away His people ? God forbid.
For I also am an Israelite, of the seed of Abraham, of the
tribe of Benjamin. God hath not cast away His people which
He foreknew. Wot ye not what the Scripture saith of Elias ?
how he maketh intercession to God against Israel, saying,
Lord, they have killed Thy prophets, and digged down Thine
altars ; and I am left alone, and they seek my life. But what
saith the answer of God unto him ? I have reserved to Myself
seven thousand men, who have not bowed the knee to the
image of Baal. Even so then at this present time also there
is a remnant according to the election of grace. And if by
grace, then is it no more of works : otherwise grace is no
more grace. But if it be of works, then is it no more grace :
otherwise work is no more work."
This passage shows that by deeds of the Law St. Paul
meant the Law as interpreted by Peter ; for the whole con-
troversy in Rome, as we shall see, rolled upon the question
whether meat or herbs only should be consumed, and water
drunk or wine.
Now I am willing to stake the whole case of the Essenism
of early Christianity on St. Paul's answer. That is the crucial
1 Rom. xi. 5. 2 " Confdrences d'Angleterre," p. 65.
ESSENISM IN THE BIBLE. 1 47
point. In the view of Bishop Lightfoot, Christianity was a
great anti-mystical and anti-ascetic movement, which had
substituted wine for water in the daily sacramental dinner
of the Nazarenes. Is it not perfectly plain that if St. Paul
had been aware of this fact, his reply would have been quite
triumphant? He would have pointed to the solemn injunc-
tions of the Master, and condemned the innovating party in
no measured terms. Instead of this, what do we find ? He
orders his disciples at Rome to drink nothing but water.
Furthermore, he orders them to eat nothing but " herbs," no
animal food. He ought, of course, to have been aware, as
pointed out by Bishop Lightfoot, that Christ at His model
supper ate lamb. But it seems that St. Paul was not aware
of this fact.
" Him that is weak in the faith receive ye, but not to
doubtful disputations. For one believeth that he may eat all
things : another, who is weak, eateth herbs. Let not him that
eateth despise him that eateth not ; and let not him which
eateth not judge him that eateth : for God hath received him.
One man esteemeth one day above another: another esteemeth
every day alike. Let every man be fully persuaded in his own
mind. He that regardeth the day, regardeth it unto the Lord;
and he that regardeth not the day, to the Lord he doth not
regard it. He that eateth, eateth to the Lord, for he giveth
God thanks ; and he that eateth not, to the Lord he eateth
not, and giveth God thanks. Let us not therefore judge one
another any more : but judge this rather, that no man put
a stumbling-block or an occasion to fall in his brother's way.
I know, and am persuaded by the Lord Jesus, that there is
nothing unclean of itself : but to him that esteemeth anything
to be unclean, to him it is unclean. But if thy brother be
grieved with thy meat, now walkest thou not charitably.
Destroy not him with thy meat, for whom Christ died. Let
not then your good be evil spoken of: For the kingdom of
God is not meat and drink ; but righteousness, and peace, and
joy in the Holy Ghost. For he that in these things serveth
Christ is acceptable to God, and approved of men. Let us
therefore follow after the things which make for peace, and
148 BUDDHISM IN CHRISTENDOM.
things wherewith one may edify another. For meat destroy
not the work of God. All things indeed are pure ; but it is
evil for that man who eateth with offence. It is good neither
to eat flesh, nor to drink wine, nor any thing whereby thy
brother stumbleth, or is offended, or is made weak. Hast
thou faith ? have it to thyself before God. Happy is he that
condemneth not himself in that thing which he alloweth.
And he that doubteth is damned if he eat, because he eateth
not of faith : for whatsoever is not of faith is sin."
It is to be observed, too, that St. Paul advises Bishop
Timothy to " use a little wine for his stomach's sake "
(i Tim. v.).
This is most important. A recently recovered work, the
" Teaching of the Twelve Apostles," has put beyond question
the fact that the sacramentum or mysterion of the early
Church was identical with the daily dinner of the brethren as
with the Essenes and Therapeuts. But Bishop Timothy was
plainly accustomed to celebrate it with water. Is not this a
complete proof that he knew nothing of Christ's command, to
use the " fruit of the vine " in the sacramentum ? Consider
also the reason that St. Paul gives for the change. Had he
been aware of what is now reported to have occurred at the
last supper, would he have merely urged a change to wine
on the utilitarian grounds here urged 1 " For thy stomach's
sake, and thine often infirmities ! "
This puts us in a better position to consider the controversy
which raged in the second century, when Tatian protested
against the introduction of wine at the altar as being part and
parcel of a great scheme to destroy the spirituality of the
Christian movement.
" Ye gave the Nazarite wine to drink, and commanded the
prophets saying, Prophesy not ! "
St. Jerome for this has branded him as an innovator, and
attributed the Encratites and other water-drinking communi-
ties then confessedly existing in the Church to his teaching.
But this charge will not bear a moment's scrutiny. The four-
teenth chapter of Romans shows that as early as the visit of
Paul to Rome water was used in the Roman Church.
ESSENISM IN THE BIBLE. 1 49
This brings us to the passages describing the institution of
the sacrament St Paul, who is first in the field, confesses
that he received the account he gives of it " of the Lord," that
is, in visions, and not historically. He says not a single word
of the cup containing wine. On the contrary, in the previous
chapter, in attenapting to derive the Christian rites from Moses,
he says distinctly that the followers of Moses and Christ had
the " same spiritual drink," namely, the " Rock," which is
Christ, ^ that is, of course, water.
This account, confessedly derived from the visions of St.
Paul, is copied in the synoptic gospels, with this additional
verse —
" Verily I say unto you, I will drink no more of the fruit
of the vine until that day that I drink it new in the kingdom
of God."
It is to be remarked, however, that the passage is so
clumsily put in in St. Luke, that a second account of Christ's
words when delivering the cup has been left, in which there
is not a word about the " fruit of the vine." It is announced
also that the disciples were heralded into the guest chamber
by a man bearing a pitcher of luater.
Another strong fact may be mentioned. Tatian composed
a harmony of the four Gospels ; and Tatian maintained that
the use of wine was an innovation. It is evident, therefore,
that in the four gospels, as known to him, the passages about
the " wine-bibber " and the " fruit of the vine " were not to be
found ; or he would not have gone to the trouble of harmo-
nizing gospels which disproved his main thesis, but would
have taken his stand on the gospels of the gnostics. Tatian's
" Harmony " was afterwards pronounced to contain added
heretical matter, and was destroyed. This is silly ; for the
composition of a diatesseron or harmony is the one literary
feat where the addition of spurious matter is impossible. A
" harmony " implies a scrupulous respect for the text. The
charge confesses change, but proves that that change must
have been subsequent
One more piece of important evidence, and then I ha\e
^ I Cor. X. 4.
I 50 BUDDHISM IN CHRISTENDOM. _
done. The Liturgy of St. Chrysostom, as given by Dr. Neale
and Dr. Littledale/ shows that warm water was the ingredient
of the cup when it was composed.
" Sir, fill the holy cup," says the deacon, plainly showing
that at this moment it was empty. A piece of bread is then
placed in it, and warm water. I will write down the passage —
" After the priest has broken the holy bread into four
portions, he exclaims,
" ' The Lamb of God is broken and distributed. He that
is broken and not divided in sunder, ever eaten and never
consumed, but sanctifying the communicants.'
"And the deacon, pointing with his orarion to the holy cup,
saith,
" ' Sir, fill the holy cup.'
"And the priest, taking the upper portion (that is the
LH.C), makes with it a cross above the holy cup, saying,
" ' The fulness of the cup of faith, of the Holy Ghost,' and
thus puts it into the holy cup.
" Deacon, ' Amen.'
" And taking the WARM WATER he saith to the priest,
" * Sir, bless the warm water.' " ^
After this the warm water is poured into the cup ; and
nowhere is any mention of wine. Had wine been used, it
would have also been blessed.
Then a priori what conceivable reason could have made
Jesus change the main Essene rite? He and His followers
were so pursued and persecuted, that he envied the secure
crannies of the fox (jackal) and the birds of the air. Why
order a daily consumption of wine under such circumstances,
when even cisterns of water in the craggy wastes must have
been hard enough to find ?
The Nazarites, or Nazarenes, were characterized from the
outside by a special mark — a vow to drink nothing but water.
Why suddenly introduce a change which would place before
each disciple the cruel dilemma of disobedience or perjury .-'
On the other hand, the motives of Pope Victor and his succes-
^ Neale and Littledale, "Liturgies of the Greek Church," p. 120.
2 Ibid.
ESSENISM IN THE BIBLE. I 5 I
sors are patent enough. They were going to restore Pontifex
Maximus and the Roman worship of Bacchus, calHng Bacchus
" Christ." They were going to give to the victorious Christians
the victory of terminology alone, but to the pagans the victory
of ideas. " The Pope is the ghost of the deceased Roman
empire," said Hobbes, " sitting crowned upon the grave
thereof."
" Follow Me ! "
Buddha called his disciples with precisely the same words
as Jesus. Almost his earliest converts were thirty profligate
nobleman in the Kappasya jangal. He said to them, " Follow
me ! " and they abandoned their lemans. He then converted
three Hindu ascetics and all their followers. " He received
them," says Dr. Rhys Davids, in his translation, " into the
order with the formula. Follow me ! " ^
These words have received an extended meaning since
those days. Nuns have their " vocation " and the disciples of
Wesley their mystic " call." Zacchaeus under his fig tree, like
the Catholic saint, St. John of the Cross, before his crucifix,
calls aloud, " Seigneur, faites que je vois ! " and, lo, the Christ
appears.
" The Same came to Jesus by Night."
Professor Rhys Davids points out that Yasas, a rich young
man, came to Buddha by night, for fear of his rich relations.
Buddha spoke to him of love, of virtue, of heaven (swarga),
and of the way to salvation, and made him a convert.^
" The King of Remedies."
Buddha, like Christ, is the Great Physician who heals all
sicknesses, bodily and mental. In China, he is called the
" Unsurpassable Doctor ; " in the " Lalita Vistara," the " King
of Remedies." ^ He visits the sick man Su-ta, and heals his
soul as well as his body.* At Vaisali, likewise, he performs a
1 "Birth Stories," p. 114.
2 See " Tibetan Life," by Rockhill, p. 38.
3 " Lalita Vistara," p. 99. ■* " Chinese Dhammapada," p. 47.
152 BUDDHISM IN CHRISTENDOM.
very miraculous act. This city was afflicted with a pestilence
something like modern cholera. It was due to a number of
corpses festering on the river's bank. An appeal is made to
Buddha, and he comes and dispels the pestilence with a
strong wind.^ A disciple has his feet hacked off by an unjust
king, and Buddha cures even him.^ King Suddhodana is on
the point of death. Buddha forms a sort of mesmeric chain
round him, with the co-operation of four disciples, and arrests
his malady.^
To all who have been in the East the gospel recitals of
healings and the casting out of devils are very lifelike, the
twanging of rude instruments, " the minstrels and the people
making a noise." And sober travellers in Buddhist countries
record many genuine cures. The Abbd Hue describes an old
woman sick of a ""grievous fever in the Valley of the Black
Waters. The only doctors known in those regions, he tells us,
were in the Buddhist lamaseries ; and if the case is pro-
nounced a grave one, or, in the language of the country, if a
tchutgour, or devil, is in possession of the sick person, a
strong array of Buddhist monks, with rude Tartar music, and
scents and psalms, is despatched, with bell and book and
candle. Eight lamas arrived, and thoroughly and instan-
taneously cured the old woman, says the Abbe.'^ In the old
volumes of travels of Ribeyro and Knox in Ceylon are
many wonderful narratives. Grievous choleraic pains were
removed whilst the patient, lying on his back, was touched by
the Buddhist sramana, before a short hymn to Buddha had
finished its echoes. The bites of venomous snakes were
rendered harmless, not once but many times. A demoniacal
possession called Lycanthropy, very prevalent in the island,
was always cured.^
This brings me to a passage in the " Travels " of Abbe
Hue, which seems to me to throw much light on the disputa-
tion Avith the doctors as recorded in the lives of both Christ
' Bigandet, p. i86. ^ Burnouf, Introduction, etc., p. 156.
3 Bigandet, p. 192.
* " Voyage dans la Tartaric," torn. i. chap. ii.
^ See "Ceremonies Religieuses," by Picart, vol. vii. pp. 143, et seq.
ESSENISM IN THE BIBLE. 153
and Buddha. In Tibet, the novice, to strengthen his dialectics,
is set up before a conclave of doctors learned in the four
great branches of knowledge — namely, mysticism, medicine,
liturgy, and prayers,— and is pelted with questions. He, on his
side, is allowed to start all sorts of fantastic inquiries. " There
is nothing so monstrous as these disquisitions," says the Abbe,
" which suggest the discussions of the Middle Ages." ^ But a
friend of mine tells me that young Jesuits have precisely the
same method of training— logomachies, where such topics as
the immaculate conception are very freely handled.
All this seems of great importance in settling the question
whether or not Christ was an Essene. Such training would
be quite out of place in the Mosaism of the Bloody Altar.
Its main idea was that without the shedding of the blood of
certain animals on certain fixed days there was no remission
of sins. It expressly forbid the casting out of devils, and
unorthodox dialectics.
The Sermon on the Mount.
Buddha, like Christ, delivered a sermon on a mountain,
which is held by the Buddhists to condense his teaching. ^
The heart of man, he said, was a burning fire, and so were
all the objects in the three worlds, the objects that could be
seen, felt, heard, or touched. This fire was the fire of lust, of
anger, of ignorance. It was due to the shortcomings of a life
exposed to rebirth, sickness, old age, mortal anxieties. Only
the disciples of Buddha could escape the torments of this
fiery furnace. Freed from lust and human passion, they had
acquired the wisdom that leads to the Perfect Man. They
were no longer bound by the sixteen laws, for they had
passed into higher regions. This sermon was delivered on
the Elephant's Head, a mountain near Buddha Gaya.
This seems to throw much light on Christ's "jeonial fire."
Our version translates it " eternal fire," and turns its meaning
topsy-turvy. The Jews in Christ's day believed in the
metempsychosis, and the word " aeon " was the Greek word for
1 "Voyage," vol. ii. p. Ii8. ^ Bigandet, p. 141, note.
n
154 BUDDHISM IN CHRISTENDOM.
one rebirth. The sorrows and experiences of mortal life
constitute the fire that purifies and gives us wisdom.
The Beatitudes.
The Buddhists.like the Christians, have got their Beatitudes.
They are plainly arranged for chant and response in the
temples. It is to be noted that the Christian Beatitudes were
a portion of the early Christian ritual.
'^ An Angel.
" I Many angels and men
Have held various things blessings.
When they were yearning for the inner wisdom.
Do thou declare to us the chief good.
" Buddha.
" 2 Not to serve the foolish,
But to serve the spiritual ;
To honour those worthy of honour, —
This is the greatest blessing.
" 3 To dwell in a spot that befits one's condition.
To think of the effect of one's deeds,
To guide the behaviour aright, —
This is the greatest blessing.
"4 Much insight and education.
Self-control and pleasant speech.
And whatever word be well spoken, —
This is the greatest blessing.
" 5 To support father and mother.
To cherish wife and child,
To follow a peaceful callings —
This is the greatest blessing.
" 6 To hest07u alms and live righteously^
To give help to kindred,
Deeds which cannot be blamed,
These are the greatest blessing.
" 7 To abhor and cease from sin,
Abstinence from strong drink,
Not to be weary in well-doing.
These are the greatest blessing.
ESSENISM IN THE BIBLE. 1 55
" 8 Reverence and lowliness^
Contentment and gratitude,
The hearing of the Law at due seasons, —
This is the greatest blessing.
" 9 To be long suffering and meek^
To associate with the tranquil,
Religious talk at due seasons, —
This is the greatest blessing.
"10 Self-restraint 2indi ptcrity,
The knowledge of the noble truths.
The attainment of Nirvana,
This is the greatest blessing.
"11 In the midst of the eight world miseries,
Like the man of pure life,
Be calm and unconcerned, —
This is the greatest blessing.
" 12 Listener, if you keep this law,
The law of the spiritual world.
You will know its ineffable joy, —
This is the greatest blessing." *
"A New Commandment give I unto you, that ye
SHOULD LOVE ONE ANOTHER."
"By love alone can we conquer wrath. By good alone
can we conquer evil. The whole world dreads violence. All
men tremble in the presence of death. Do to others that
which ye would have them do to you. Kill not. Cause no
death." 2
" Say no harsh words to thy neighbour. He will reply to
thee in the same tone."
" I am injured. I am provoked. I have been beaten and
plundered. They who speak thus will never cease to hate."
" Religion is nothing but the faculty of love." ^
1 "Khuddaka Patha." See Rhys Davids, " Buddhism," p. 127, and
Bigandet's translation, p. 118, note.
'^ Sutra of Forty-two Sections, v. 129. M. Leon Feer, in his translation,
gives the very words of Luke vi. 31.
^ Bigandet, p. 223.
156 BUDDHISM IN CHRISTENDOM.
" Let goodwill without measure impartial, unmixed, with-
out enmity, prevail throughout the world, above, beneath
around." ^
"Whosoever shall Smite Thee on thy Right
Cheek, turn to him the other also."
A merchant from Sunaparanta having joined Buddha's
society, was desirous of preaching to his relations, and is said
to have asked the permission of the master so to do.
"The people of Sunaparanta," said Buddha, "are exceed-
ingly violent, if they revile you, what will you do ? "
" I will make no reply," said the mendicant.
" And if they strike you .-* "
" I will not strike in return," said the mendicant.
" And if they try to kill you ? "
" Death," said the missionary, " is no evil in itself. Many
even desire it, to escape from the vanities of life." ^
"And if Thine Eye offend thee, pluck it out, and
Cast it from Thee."
De Carne (p. 113) relates that the Buddhists of Laos are
accustomed to offer up parts of their bodies to Buddha.
Whilst he was in their parts, a man cut off his forefinger and
offered it up.
1 " Khuddaka Patha," p. 16. ^ Bigandet, p. 216.
( 157 )
CHAPTER XIV.
"Glad Tidings "—Faith— The Sower— The Armour of Light— " How
hardly shall they that have riches instruct themselves in the way "—
Names of Buddha— The Metempsychosis in Judaism and Chris-
tianity.
"Glad Tidings of Great Joy."
Oddly enough the Buddhist gospel is also called "glad
tidings," (subha shita). A worthy king named Subhashita-
gaveshi, desiring to learn this gospel, interrogated the god
Indra in the guise of a demon.
" Leap, O king, into a fiery lake, heated day and night
for seven days, and then I will tell thee."
The good king abdicated in favour of his son, and flung
himself into the fiery lake. Forthwith it became pure cold
water. Then Indra, appearing in his full majesty, recited the
following stanza —
" Walk in the path of duty.
Do good to thy neighbour];
Work no evil unto him.
He who confers a benefit on a man
Is lodged comfortably both here and in the next world." ^
Faith.
" Ananda, have faith. Tathagata enjoins it. All that thou
hast to do Tathagata has already accomplished.'
" Friends, faith is the first gate of the Law.
" All who have faith in me obtain a mighty joy." *
" Ananda, turn thy soul to faith. This is my command." ^
1 R. L. Mitra, " Northern Buddhist Literature," p. 29.
2 "Lalita Vistara,"p. 95- ^ ibid., p. 39-
4 Ibid., p. 188. ^ Ibid., p. 96.
" 2
" 3
158 BUDDHISM IN CHRISTENDOM.
" Ananda, have faith, and I will conduct thee to the saints,
and say, ' These are my friends ! ' Thus, if a man with a
beloved son should die, the friends of the father would succour
the son. In this way, Ananda, those who have faith in me
I love and cherish ; for they are my friends, and come to seek
in me a refuge." ^
In point of fact, as Colcbrooke shows, discussions on the
" efficacy " of faith and works, on " grace " and free-will are
especially Indian.^ They would be much out of place in a
religion of State ceremonial like the Lower Judaism.
The Sower.
It is recorded that Buddha once stood beside the plough-
man Kasibharadvaja, who reproved him for his idleness.
Buddha answered thus —
" I, too, plough and sow, and from my ploughing and sow-
ing I reap immortal fruit. My field is religion. The weeds
I pluck up are the passions of cleaving to existence. My
plough is wisdom, my seed purity." ^
On another occasion he described almsgiving as being like
" good seed sown on a good soil that yields an abundance of
fruits. But alms given to those who are yet under the
tyrannical yoke of passions are like a seed deposited in a bad
soil. The passions of the receiver of the alms choke, as it
were, the growth of merits." *
" Not that which goeth into the Mouth defileth
A Man."
In the " Sutta Nipata," chap. ii. is a discourse on the food
that defiles a man (Amagandha). Therein it is explained at
some length that the food that is eaten cannot defile a man,
but, " destroying living beings, killing, cutting, binding, steal-
ing, falsehood, adultery, evil thoughts, murder, — this defiles a
man, not the eating of flesh."
1 " Lalita Vistara," p. 96. 2 " Essays," vol. i. p. 376.
3 Hardy, " Manual," p. 215. * Bigandet, p. 211.
glad tidings. 159
"Where your Treasure is."
" A man," says Buddha, " buries a treasure in a deep pit,
which, lying concealed therein day after day, profits him
nothing ; but there is a treasure of charity, piety, temperance,
soberness, a treasure, secure, impregnable, that cannot pass
away, a treasure that no thief can steal. Let the wise
man practise virtue ; this is a treasure that follows him after
death." ^
Buddha's Third Commandment.
" Commit no adultery." Commentary by Buddha : " This
law is broken by even looking at the wife of another with a
lustful mind." ^
The House on the Sand.
" It [the seen world] is like a city of sand. Its foundations
cannot endure." ^
The Armour of Light.
Buddha called the Bodhi, or Gnosis, " the great armour
that makes perfect the saint." *
"Thou canst not Tell Whence it cometh nor
Whither it goeth."
"The men of wisdom have seen that speech is like an
echo. It is like a note on the lute. The wise man asks,
Whence has it come ? Whither has it gone t " ^
Blind Guides.
" Who is not freed, cannot free others. The blind cannot
guide in the way." ^
The Way.
The " Way " that touches not earth.
The "Way " of the one great conqueror of the three thou-
sand great worlds.'^
1 " Khuddaka Patha," p. 13.
2 See " Buddhaghosa's Parables," by Max Mliller and Rogers, p. 153-
3 " Lalita Vistara," p. 172. * Ibid., p. 264.
5 Ibid., p. 175. ^ Ibid., p. 179. ^ Ibid., p. 262.
l6o BUDDHISM IN CHRISTENDOM.
" The way of freedom."
" The way of God " (Swayambhu).
" The way which leads to the Gnosis.
" 1
"And now also the Axe is laid to the Root of
THE Trees." ^
" Having collected together a large multitude of trees,
dowered with virtue, austerity, patience, and brave hearts, and
sheafed with divine meditation. Mounted in the ship whose
essence is the adamant, I will pass myself and transport
countless beings across the flood." ^
" Heaven and Earth shall pass away, but My
Word will not pass away."
" Though the heavens were to fall to the earth,
And the great world be swallowed up and pass away ;
Though Mount Sumeru were to crack to pieces,
And the great ocean be dried up :
Yet, Ananda, be assured,
The words of the Buddha are true."^
"For They say and do not" (Matt, xxiii. 3).
" As a bright but scentless flower, is the talk of the man
that speaks but does not act " (" Dhammapada ").
"Neither doth a Corrupt Tree bring forth Good
Fruit" (Luke vi. 43).
" The fool is his own enemy, doing the deed that produces
bitter fruit " (" Dhammapada ").
" Provide Yourselves Bags that wax not Old, a
Treasure in the Heavens that fadeth not"
(Luke xii. 33).
" The unchaste, that seek not the divine treasure in youth,
lament the past, and lie like broken bows " (" Dhammapada ").
1 " Lalita Vistara," p. 262. 2 jbid., p. 20.6.
3 Beal, "Romantic History," p. 11.
GLAD TIDINGS. l6l
"I Say unto All, Watch" (Mark xii. 37).
"Watch thine own self. Of the three watches of the
night, the wise man watches at least through one " (" Dham-
mapada").
"Ye make Clean the Outside of the Cup and the
Platter, but Within They are full of Extor-
tion AND Excess" (Matt, xxxiii. 25).
" Why this goat-skin (O Brahmin) and thy matted hair.
Without is varnish, but within is filth " (" Dhammapada ").
" Not matted hair, nor birth, nor gold, make the Brahmin,
but truth and justice. He who has burst the cord and the
strap, who is awakened, . . , who, being innocent, patiently
endures abuse, blows, and chains, — the awakened man, the
divine singer, he who overcometh, him I call the Brahmin "
(" Dhammapada ").
" And He stretched forth His Hand towards His
Disciples, and said. Behold My Mother and
MY Brethren."
" Root up the love of self like a lotus in autumn. A
father, children, kinsmen avail not in the domains of Death.
As a sleeping village swept off by the torrent is the fate
of him who trusts in his flocks and family "("Dhammapada ").
" The cares and fears that come from children, and wives,
and riches, and houses are like the chains and terrors of
prison. From one is escape, not from the former " (Sutra,
in Forty-two Sections).
" How HARDLY SHALL THEY THAT HAVE RiCHES," ETC.
" How hardly shall the rich man instruct himself in the
Way. Who shall have riches and power, and not become
their slave } "
" Beauty and riches are like a sharp blade smeared with
honey. The child sucks, and is wounded " (Sutra, in Forty-
two Sections).
M
1 62 buddhism in christendom.
"All Liars have Their Part in the Lake that
BURNETH WITH FiRE."
"Who says what is not true goes to hell" (" Dhamma-
pada").
"For now we see through a Glass darkly"
(i Cor. xiii. 12).
Buddha was once asked, "What are the signs of the
divine Gnosis (Bodhi) ? " He answered that it was like a
glass cleaned and polished. When the disciple has entered
the Way and conquered self, the mirror begins to manifest
itself in all its clearness " (Sutra, in Forty-two Sections).
Names of Buddha.
"The Lord," "The Lord Buddha (Buddhanath)," "The
Lord of the Universe (Jagannatha)," ^ " Saviour," ^ "The
Adored of Men and Gods," " The Omniscient," " The God
above Gods," " The King of Remedies," ^ " The Artificer of
Happiness," 4 "The God-man (Purusha)," ^ "The Father of
Heaven (Lokabandhu)," ^ " The Father." ^
In the "Lalita Vistara" the Buddhas of the past come
down in glorious forms, and thus address him : " Light of the
world, this vow was made by thee: 'To the worlds subject
to old age and death I will be a refuge ! ' " ^
Here is another passage : " Good shepherd, full of wisdom,
deign to guide those who have fallen over the great precipice." ^
The One Thing Needful.
Certain subtle questions were proposed to Buddha, such
as : What will best conquer the evil passions of man ? Wliat
is the most savoury gift for the alms-bowl of the mendicant .''
Where is true happiness to be found ? Budhha replied to
them all with one word, Dhaniia "^^ (the heavenly life).
1 " Lalita Vistara," p. 126. 2 Hjij.^ p. 128.
^ Ibid., p. 6. ■• Ibid., p. 97. ^ Ibid., p. 335.
*^ Ibid., 367. ^ Ibid., p. 351. ^ Ibid., p. 163.
'•' Ibid., p. 372. ^" Bigandet, p. 225.
glad tidings. 1 63
"Who did Sin, this Man or his Parents, that he
WAS BORN Blind ? " (John ix. 3).
Professor Kellogg in his work entitled " The Light of Asia
and the Light of the World," condemns Buddhism in almost
all its tenets. But he is especially emphatic in the matter of
the metempsychosis. The poor and hopeless Buddhist has
to begin again and again " the weary round of birth and
death," ^ whilst the righteous Christians go at once into life
eternal.^
Now it seems to me that this is an example of the danger
of contrasting two historical characters when we have a strong
sympathy for the one and a strong prejudice against the
other. Professor Kellogg has conjured up a Jesus with nine-
teenth century ideas, and a Buddha who is made responsible
for all the fancies that were in the world 500 B.C. Professor
Kellogg is a professor of an American University, and as such
must know that the doctrine of the gilgal (the Jewish name
for the metempsychosis) was as universal in Palestine A.D. 30
as it was in Rajagriha 500 B.C. An able writer in the Church
Quarterly Review of October, 1885, maintains that the Jews
brought it from Babylon.^ Dr. Ginsburg, in his work on the
" Kabbalah," shows that the doctrine continued to be held by
Jews as late as the ninth century of our era. He shows,
too, that St. Jerome has recorded that it was "propounded
amongst the early Christians as an esoteric and traditional
doctrine."^
The author of the article in the Church Quarterly Revieiv,
in proof of its existence, adduces the question put by the
disciples of Christ in reference to the man that was born
blind. And if it was considered that a man could be born
blind as a punishment for sin, that sin must have been
plainly committed before his birth. Oddly enough, in the
"White Lotus of Dharma" there is an account of the healing
of a blind man, " Because of the sinful conduct of the man
[in a former birth] this malady has arisen." ^
^ Page 250. - Page 24S.
3 Article, "Esoteric Buddhism." ■* The " Kabbalah," p. 43.
^ Chap. V.
1 64 BUDDHISM IN CHRISTENDOM.
But a still more striking instance is given in the case of
the man sick with the palsy (Luke v. i8). The Jews believed,
with modern Orientals, that grave diseases like paralysis were
due, not to physical causes in this life, but to moral causes
in previous lives. And if the account of the cure of the
paralytic is to be considered historical, it is quite clear that
this was Christ's idea when He cured the man, for He dis-
tinctly announced that the cure was effected not by any
physical processes, but by annulling the " sins " which were
the cause of his malady.
Traces of the metempsychosis idea still exist in Catholic
Christianity. The doctrine of original sin is said by some
writers to be a modification of it. Certainly the fancy that
the works of supererogation of their saints can be transferred
to others is the Buddhist idea of good karma, which is trans-
ferable in a similar manner.^
"If the Blind lead the Blind, both shall fall
INTO THE Ditch" (Matt. xv. 14).
"As when a string of blind men are clinging one to the
other, neither can the foremost see, nor the middle one see,
nor the hindmost see. Just so, methinks, Vasittha is the talk
of the Brahmins versed in the Three Vedas " (Buddha in the
"Tevigga Sutta," i. 15).
"This is a Hard Saying."
I have recently come across two passages in two widely
different works which read rather curiously together.
The first is from a work recently quoted, " The Light of
Asia and the Light of the World." In it Professor Kellogg
condemns Buddha's teaching as "one of the most uncom-
promising and unmitigated systems of pessimism that human
intellect, in the deep gloom of its ignorance of Him who is
the Light and Life of men, has ever elaborated." ^ In proof
of this he cites certain passages from Buddhist books. These
are the most noteworthy —
^ See Stone, " Christianity before Christ," p. 209.
^ Page 266.
GLAD TIDINGS. 1 65
" All created things are grief and pain. He who knows
this becomes passive in pain."
" So long as the love of man towards woman, even the
smallest, is not destroyed, so long is his mind in bondage." ^
Turning to the author of " Jesus Bouddha," we find that
he brings precisely the same accusations against the " abomi-
nable theories " of Christ. He cites Luke xiv. 26.
" If any man come to Me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea,
and his own life also, he cannot be My disciple."
He adduces also —
" Let the dead bury their dead."
" Think not that I have come to send peace on earth : I
come not to send peace, but a sword. For I am come to set
a man at variance against his father, and the daughter against
her mother, and the daughter-in-law against her mother-in-
law. And a man's foes shall be they of his own household "
(Matt. X. 34-36).
" And the brother shall deliver up the brother to death,
and the father the child : and the children shall rise up against
their parents, and cause them to be put to death" (ver. 21).
" So likewise, whosoever he be of you that forsaketh not
all that he hath, he cannot be my disciple" (Luke xiv. 33).
The author says that all this is pure nihilism and Essene
communism. "The most sacred family ties are to be re-
nounced, and man to lose his individuality and become
a unit in a vast scheme to overturn the institutions of his
country.
"Qu' importeau fanatisme la ruine de la societe humaine."^
Now I believe that these two writers would judge that
they were as far apart as Calvinist and Positivist can possibly
be, but they have one prominent feature in common, a total
paralysis of the sympathetic insight which allows a mind to
wander to a remote past. Whether Christ or Buddha, if they
were alive now, would seek to make use of modern monastic
institutions to spiritualize the world is a question that most
of us would probably answer in the negative. When Christ
1 Page 227. 2 " j^sus Bouddha," pp. 244, et seg.
1 66 BUDDHISM IN CHRISTENDOM.
came, Csesar had recently constructed fine roads all over
Europe, and along these marched well-drilled armies of
soldiers and priests, bringing slavery to the nations. Atheism
was high priest, and mockery the thurifcr. Religion consisted
of puerile ceremonial, and orgies whose records have to be
concealed in the crypts of modern museums. The greed of
priests pandered to lasciviousness, drunkenness, gluttony.
This religion, as Gibbon says, was tolerant, but only as long
as it was no religion at all. As long as a man sacrificed
to the statue of Antinous or Commodus he might hold in
secret loftier views. But if he expressed them he ran the
risk of meeting the fate of Socrates or St. Paul.
Now it seems to me that, judged by the canons of the
lowest expediency, the work of Christ was almost worthy of
divinity. It was, in a word, to use the great weapon of
materialism against itself. Materialism had woven a huge
network of roads to bind tightly together the thrall of the
civilized world ; and along these roads was to march a new
army, shoeless, penniless, wifeless, homeless, like the "wan-
derers " of Buddha. It was not until I had made a study of
Buddhism that I understood the full force of the early Chris-
tian movement. Even from the materialistic point of view, it
was necessary that the hungry, hunted " apostle " who over-
turned Csesar should be wifeless, childless, without ties, or he
could not have done his work. Neither could he have done
it without some new and potent inner force. Jllius with
Christ, as with Buddha, the first step towards emancipating
society was to spiritualize the individual. With the Nazarites
were no half measures. There were two cities. In the
first city might be found ease and comfort, and material
schemes and dreams. Its denizens married and were given in
marriage. They lived in rich houses, and aspired to robes of
dignity. The other city was tenanted by beggars. Its robes
of dignity were rags ; its guerdon was hunger and thirst ;
stripes and death were its day-dreams. But until a man could
thoroughly understand that there was no possible connection
between these two cities, he could not be a son of the mystic
Sophia.
( i67 )
CHAPTER XV.
Feeding the Multitudes — Similarity to Buddhist Festivals — Feet-washing
— Walking on the Water — Parables — Dress.
The Great Banquet of Buddha.
In the " Lalita Vistara," it is announced that those who
have faith will become sons of Buddha, and partake of the
" food of the kingdom." ^ Four things draw disciples to his
banquet — gifts, soft words, production of benefits, conformity
of benefits.^ The banquet of Buddha is the great festival of
contrition (Nyungue).
This festival throws much light on the accounts that we
have of the multitudes collected by Christ and John the
Baptist. The yearly festivals of the Buddhists, even as late
as the date of Hwen Thsang, the Chinese pilgrim, were taken
advantage of for the purpose of proselytizing. Religious
debates were encouraged ; as also at the old festivals of the
India of the Brahmins. At the great feast of Nyungue, in
Tibet, the first day is passed in prayers and in the reading
of passages of scripture, to which the laity as well as the
lamas are invited. They must wear clean garments well
washed, and each bring his rosary and his cup. The second
day is called Chorva (the Preparation), and all prostrate them-
selves to the supreme " Lotus Holder " at sunrise, as the
healers fell down before the Sun of Righteousness. Then
the chief Lama solemnly urges all to confess their sins and
amend their vicious lives. The day is also chiefly passed in
prayer; tea, and a rude vegetable dinner being served out at
1 " Lalita Vistara," p. 97. 2 ibjd,^ p 51,
1 68 BUDDHISM IN CHRISTENDOM.
two o'clock. The third day is called " the Reality," and is
a complete fast-day of twenty-four hours. These Buddhist
festivals, with their lamps and night service and mighty
crowds, enable us to picture to ourselves the prayers and
preachings and illuminated boats on the Lake Mareotis,
They explain how it was that such vast multitudes crop up so
suddenly in starved-out, desolate regions.
"Jesus called his disciples unto Him, and saith unto them,
I have compassion on the multitude, because they have now
been with Me three days, and have nothing to cat : And if I
send them away fasting to their own houses, they will faint
by the way : for divers of them came from far. And His
disciples answered Him, From whence can a man satisfy these
men with bread here in the wilderness ? And He asked them,
How many loaves have ye? And they said. Seven. And
He commanded the people to sit down on the ground : and
He took the seven loaves, and gave thanks, and brake, and
gave to His disciples to set before them ; and they did set
them before the people. And they had a few small fishes :
and He blessed, and commanded to set them also before
them. So they did eat, and were filled : and they took up of
the broken meat that was left seven baskets. And they that
had eaten were about four thousand : and He sent them
away" (Mark viii. 1-9).
The fourth gospel, in recording the same transaction, adds
an important detail —
"After these things Jesus went over the sea of Galilee,
which is the sea of Tiberias. And a great multitude followed
Him, because they saw His miracles which He did on them
that were diseased. And Jesus went up into a mountain, and
there He sat with His disciples. And the passover, a feast of
the Jews, was nigh " (John vi. 1-4).
Plainly the two passages record the Essene feast of the
Passover. We saw from Philo's letter to Hephaestion that
the Therapeuts celebrated their own great festivals instead of
repairing to Jerusalem. We see, from the account in St. John's
Gospel, that the Passover was close at hand just before the
great multitude came to Christ, — four thousand souls, the exact
MIRACLES. 169
number of the Essenes, according to Josephus. We see that
the fast lasted three days.
" Listen to my words, O chosen ones. Observe the great
Fast— that Fast that contemns the food and drink of this
mortal world." ^
A friend of mine, Major Keith, the designer of the fine stone
gateway so much admired in the recent Indian and Colonial
Exhibition, having done a kindness to the Jains in India, was
allowed to witness one of their great feasts. The Jains are
a sect of schismatic Buddhists, who were on that account
spared when the rest of the Buddhists were turned out of India.
The privilege of seeing their great festival was never before
granted to an Englishman. After their fast they were fed,
when they had sat down upon the grass by hundreds and by
fifties. The passage of scripture (Mark vi. 40) came forcibly
into Major Keith's mind.
A Buddha multiplying Food.
King Sudarsana was a model king. In his dominions
was no killing or whipping as punishment ; no soldiers'
weapons to torture or destroy. His city, Jambun'ada, was
built of crystal and cornelian, and silver and yellow gold.
A Buddha ^ visited it one day.
Now in that city was a man who was the next day to be
married, and he much wished the Buddha to come to the
feast. Buddha passing by, read his silent wish, and consented
to come. The bridegroom was overjoyed, and scattered many
flowers over his house and sprinkled it with perfumes.
The next day, Buddha, with his alms-bowl in his hand and
with a retinue of many followers, arrived ; and when they had
taken their seats in due order, the host distributed every kind
of exquisite food, saying, " Eat, my lord, and all the congre-
gation, according to your desire ! "
But now a marvel presented itself to the astonished mind
of the host. Although all these holy men ate very heartily,
the meats and the drinks remained positively quite un-
diminished ; whereupon he argued in his mind, "If I could
1 " Book of Adam," p. 35. ^ Not Sakya Muni.
I70 BUDDHISM IN CHRISTENDOM.
only invite all my kinsmen to come, the banquet would be
sufficient for them likewise."
And now another marvel was presented. Buddha read
the good man's thought, and all the relatives, without invitation,
streamed in at the door. They, also, fed heartily on the
miraculous food. It is almost needless to add that the Chinese
book " Fu-pen-hing-tsi-king" (as translated by the invaluable
Mr. Beal) announces that all these guests, having heard a few
apposite remarks on Dharma from the lips of the Tathagata,
to the satisfaction of everybody (excepting, perhaps, the poor
bride), donned the yellow robes.
" If I THEN, YOUR LORD AND MASTER, HAVE WASHED
Your Feet,"
Christ gave an example of the great truth, that to perform
menial acts, is more godlike than to receive them. Just
before the last supper (John xiii. 5), He took a towel and
washed the feet of all His disciples.
It is recorded in the " Chinese Dhammapada," that in a
monastery near Peshawur, there was an old monk with a
disease so loathsome that none of his brother-monks could
come near him. Everything was poisoned with the smell
and virus of his disorder. Buddha came to the monastery,
and hearing how matters stood, went in and carefully washed
the body of this poor old monk, and attended to his disorders.
" The purpose of Tathagata, in coming to the world," he said,
" is to befriend the poor, the helpless, the unprotected ; to
nourish those in bodily affliction, to help the orphan and the
aged." 1
Peter walking on the Water.
The incident of Peter walking on the water (Matt. xiv. 28)
has its counterpart in the " Chinese Dhammapada."
" O thou of little faith, wherefore didst thou doubt } " said
Christ, when His apostle, for want of faith, was sinking.
Buddha was once preaching on the banks of a broad and
1 Beal, " Chinese Dhammapada," p. 94.
MIRACLES. 171
deep river near Sravasti. The people there were unbelievers.
Suddenly, to their astonishment, a man was seen crossing the
river by walking on the surface of the water. " What means
this portent.?" they said to the man. He gave answer, that
being unable to procure a boat, and wishing to hear the
preaching of Buddha, he had boldly walked over " because he
believed."
Buddha took advantage of the miracle : " Faith can cross
the flood. Wisdom lands us on the other shore." The un-
believers were promptly converted.^
There is another Buddhist legend that may be of interest
here. Purna, a disciple of Buddha, had a brother once in
imminent danger of shipwreck in a "black storm." "The
spirits that were faithful to Purna, the Arya," apprised him of
this. At once he performed the miracle of transporting him-
self to the deck of the ship. " Immediately the black tempest
ceased, as if Sumern had arrested it," ^
The penitent thief, too, is to be heard of in Buddhism.
Buddha confronts a cruel bandit in his mountain retreat and
converts him. All great movements, said St. Simon, must
begin by working on the emotion of the masses. In the
"Chinese Dhammapada," there is a pretty story of a very
beautiful Magdalen who had heard of Buddha, and who
started off to hear him preach. On the way, however, she
saw her beautiful face in a fountain near which she stopped
to drink, and she was unable to carry out her good resolution.
As she was returning, she was overtaken by a courtesan still
more beautiful than herself, and they journeyed together.
Resting for a while at another fountain, the beautiful stranger
was overcome with sleep, and placed her head on her fellow-
traveller's lap. Suddenly the beautiful face became livid as
a corpse, loathsome, a prey to hateful insects. The stranger
was the great Buddha himself, who had put on this appear-
ance to redeem poor Pundari.^ " There is a loveliness that is
like a beautiful jar full of filth, a beauty that belongs to eyes,
1 Beal, " Chinese Dhammapada," p. 50.
2 Burnouf, Introduction, etc., p. 229.
3 Beal, " Chinese Dhammapada," p. 35.
172 BUDDHISM IN CHRISTENDOM.
nose, mouth, body. It is this womanly beauty that causes
sorrow, divides families, kills children." These words, uttered
by the great teacher on another occasion, were perhaps re-
tailed a second time for the Buddhist Magna Civitatis Pecca-
trix.^
Parables.
Buddha, like Christ, taught in parables. I give three or
four which have been considered more or less like certain
parables in the New Testament. For a collection of very
beautiful ones, I beg to refer the reader to the " Popular Life
of Buddha."
"Thou Fool, thls Night will Thy Soul be
REQUIRED OF THEE ! "
Angati, a king in Miyala (Tirhut), had a daughter, Rucha.
At first he lived piously, but one day he heard some false
teachers who declared that there is no future world, and that
man, after death, is resolved into water and the other ele-
ments. After this he thought it was better to enjoy the
present moment, and he became cruel.
One day Rucha went to the king and requested him to
give her one thousand masurans, as the next day was a
festival and she wished to make an offering. The king re-
plied that there was no future world, no reward for merit ;
religious rites were useless, and it was better to enjoy herself
in the present world.
Now Rucha possessed the inner vision, and was able to
trace back her life through fourteen previous existences. She
told the king that she had once been a nobleman, but an
adulterer, and as a punishment she was now only a woman.
As a further punishment, she had been a monkey, a bullock,
a goat, and had been once born into the Rowra hell. The
king, unwilling to be taught by a woman, continued to be
a sceptic. Rucha then, by the power of the Satcha Kirya
(incantation), summoned a spirit to her aid, and Buddha him-
self, in the form of an ascetic, arrived at the city. The king
^ Beal, " Chinese Dhammapada." p. 48.
PARABLES. 173
asked him from whence he came. The ascetic replied that
he came from the other world. The king in answer, laugh-
ingly said —
" If you have come from the other world, lend me one
hundred masurans, and when I go to that world I will give
you a thousand."
Buddha answered gravely —
" When any one lends money, it must be to the rich. If
he bestow money on the poor, it is a gift, for the poor cannot
repay. I cannot lend you, therefore, one hundred masiarans
for you are poor and destitute."
"You utter an untruth," said the king, angrily. "Does
not this rich city belong 'to me?"
The Buddha replied —
"In a short time, O king, you will die. Can you take
your wealth v/ith you to hell 1 There you will be in un-
speakable misery, without raiment, without food. How, then,
can you pay me my debt .'' "
At this moment, on the face of Buddha was a strange
light which dazzled the king.
The Prodigal Son.^
A certain man had a son who went away into a far
country. There he became miserably poor. The father,
however, grew rich, and accumulated much gold and treasure,
and many storehouses and elephants. But he tenderly loved
his lost son, and secretly lamented that he had no one to
whom to leave his palaces and suvernas at his death.
After many years, the poor man, in search of food and
clothing, happened to come to the country where his father
had great possessions. And when he was afar off his father
saw him, and reflected thus in his mind : " If I at once ac-
knowledge my son and give to him my gold and my treasures,
I shall do him a great injury. He is ignorant and undis-
ciplined ; he is poor and brutalized. With one of such
miserable inclinations 'twere better to educate the mind little
by little. I will make him one of my hired servants."
1 This is the title adopted in the translation of M. Foucaux.
174 BUDDHISM IN CHRISTENDOM.
Then the son, famished and in rags, arrived at the door
of his father's house, and seeing a great throne upraised and
many followers doing homage to him who sat upon it, was
ffwed by the pomp and the wealth around. Instantly he fled
once more to the highway. "This," he thought, "is the
house of the poor man. If I stay at the palace of the king
perhaps I shall be thrown into prison."
Then the father sent messengers after his son ; who was
caught and brought back in spite of his cries and lamenta-
tions. When he reached his father's house, he fell down faint-
ing with fear, not recognizing his father, and believing that
he was about to suffer some cruel punishment. The father
ordered his servants to deal tenderly with the poor man, and
sent two labourers of his own rank of life to engage him as a
servant on the estate. They gave him a broom and a basket,
and engaged him to clean up the dung-heap at a double wage.
From the window of his palace the rich man watched his
son at his work ; and disguising himself one day as a poor
man, and covering his limbs with dust and dirt, he approached
his son, and said, " Stay here, good man, and I will provide
you with food and clothing. You are honest, you are
industrious. Look upon me as your father."
After many years, the father felt his end approaching, and
he summoned his son and the officers of the king, and
announced to them the secret that he had so long kept. The
poor man was really his son, who in early days had wandered
away from him ; and now that he was conscious of his former
debased condition, and was able to appreciate and retain vast
wealth, he was determined to hand over to him his entire
treasure. The poor man was astonished at this sudden change
of fortune, and overjoyed at meeting his father once more.
The parables of Buddha are reported in the " Lotus of the
Perfect Law " to be veiled from the ignorant by means of an
enigmatic form of language.^ The rich man of this parable,
with his throne adorned by flowers and garlands of jewels, is
announced to be Tathagata, who dearly loves all his children,
and has prepared for them vast spiritual treasures. But each
1 " Lotus," p. 45.
PARABLES. 175
son of Tathagata has miserable inclinations. He prefers the
dung-heap to the pearl mani. To teach such a man
Tathagata is obliged to employ inferior agents, the monk and
the ascetic, and to wean him by degrees from the lower
objects of desire. When he speaks himself, he is forced to
veil much of his thought, as it would not be understood.
His sons feel no joy on hearing spiritual things. Little by
little must their minds be trained and disciplined for higher
truths.
The Man who was born Blind.
Once upon a time there was a man born blind, and he
said, " I cannot believe in a world of appearances. Colours
bright or sombre exist not. There is no sun, no moon, no
stars. None have witnessed such things ! " His friends
remonstrated with him, but all in vain. He still repeated the
same words.
In those days there was a holy man cunning in roots and
herbs, one who had acquired supernatural gifts by a life of
purity and abstinence. This man perceived by his spiritual
insight that away amongst the clouds on the steeps of the
lofty Himalayas were four simples that had power to cure
the man who was born blind. He fetched these simples, and,
mashing them together with his teeth, he applied them. Im-
mediately the man who was born blind was cured of his
infirmity. He saw colours and appearances. He saw the
bright sun in the hea.vens. He was overjoyed, and pro-
nounced that no one now had any advantage over him in the
matter of eyesight.
Then certain holy men came to the man who had been
born blind, and said to him, " You are vain and arrogant, and
nearly as blind as you were before. You see the outside of
things but not the inside. One whose supernatural senses are
quickened sees the lapis-lazuli fields of the Buddhas and
hears conch-shells sounded at a distance of five yoganas. Go
off to a desert, a forest, a cavern in the mountains, and
conquer this thirst for earthly things." The man who was
iy6 BUDDHISM IN CHRISTENDOM.
born blind did as these holy men enjoined, and by-and-by
acquired the supernatural gifts.
The interpretation of this parable is, that the man who is
born blind is one afflicted with the blindness of spiritual
ignorance. Tathagata is the great physician who loves him
as a father loves a son. The four simples are the four holy
truths. The holy men who accosted him are the great rishis,
who teach the spiritual life in caves and in deserts, and wean
mankind from the love of lower things.
The Woman at the Well.
Ananda, the loved disciple of Buddha, was once thirsty,
havincr travelled far. At a well he encountered a girl named
Matanga, and asked her to give him some water to drink.
But she, being a woman of low caste, was afraid of contami-
nating a holy Brahmin, and refused humbly.
" I ask not for caste, but for water," said Ananda. His
condescension won the heart of the girl Matanga. It happened
that she had a mother cunning in love philtres and weird arts,
and when this woman heard how much her daughter was in
love, she threw her magic spells round the disciple, and
brought him to her cave. Helpless, he prayed to Buddha,
who forthwith appeared and cast out the wicked demons.
But the girl Matanga w^as still in wretched plight. At
last she determined to appeal to Buddha himself.
The great physician, reading the poor girl's thought,
questioned her gently —
" Supposing that you marry my disciple, can you follow
him everywhere ? "
" Everywhere ! " said the girl.
" Could you wear his clothes, sleep under the same roof ? "
said Buddha, alluding to the nakedness and beggary of the
"houseless one."
By slow degrees the girl began to take in his meaning
and at last took refuge in the Divine Triad.^
I give three new parables of great beauty.
1 Burnouf, Introduction, etc., p. 183.
PARABLES.
"The King and the Pig.
" There was a king renowned in Indian story ;
With bow and brand
He spread abroad the record of his glory
In every land.
" Grey warriors said, ' O ne'er was such a leader,
Wary and bold ! '
He had a palace built of scented cedar
Fretted with gold.
" One hundred courts with trees and plashing fountains
And marble screens.
Rare flowers, like those of the Kailasa mountains,
A thousand queens.
" He died, and from this world of adulations
Was borne alone,
What time court poets sang their base laudations
To Buddha's throne.
" Said Buddha, ' What of this man is recorded ? '
An angel read :
It was a tale of woe, blood-stained and sordid,
A wail of the dead.
" ' O'er many a city once the home of freeman
The ivy twines ;
Each daughter and each wife was made a leman;
Men slaved in mines
177
(( (
To spread the royal dress with many a jewel,
So thick they stood ;
Each diamond was a tear, congealed and cruel,
Each ruby blood.
" ' A million slaves reared up a pompous building —
Ten thousand died —
Of marble lace-work, flecked with gems and gilding—
The Fane of Pride.
" ' Vast crowds were butchered for his entertainment
In war and shows ;
They march in legions to his huge arraignment,
Vassals and foes.
" * Fetch him the Mirror ! ' On its surface speckless
He gazed with dread.
And saw a false old man, malformed and feckless,
With brainless head.
N
1/8 BUDDHISM IN CHRISTENDOM.
" O, who shall gaze upon that vision awful,
The naked truth
Limned by himself, limned by his deeds unlawful
In age and youth !
" Said Buddha, ' Is there nothing true nor loyal
In any page? '
' Once,' said the angel, ' in a province royal
A plague did rage,
" ' And in the sun a dying pig was craning
To reach the shade.
The king said, " Watch those eyes of mute complaining,
And give it aid ! "
" ' But o'er the courtiers was a deep dejection ;
'Twas Death's grim feast.
The king sprang down, and, heedless of infection.
Moved the poor beast.' "
" Said Buddha then majestic in his kindness,
' He is forgiven !
That deed wipes out the record of his blindness.
And wins him heaven ! ' "
Victor Hugo has made the king a Mussulman, but if one
of the faithful had touched an unclean pig, such an act would
have counterbalanced, not a life of evil deeds, but a life of
good deeds.
Forgiveness.
" Once to a mighty king in ancient Ind
Were born two sons ; Kshemankara, the first,
Was brave and just and truthful, dear to all.
One day the daughter of a king, concealed
Behind the purdah, chanced to hear his voice ;
She said, ' He is my husband — he or none.'
Papankara, his brother, hated him,
Papankara, whom jackals, kites, and swine
Greeted with evil noises at his birth.
The king one day spake to his elder boy :
' A sweet princess would wed thee, and her sire
Has urged this union. Marry her my son ! '
Kshemankara replied, ' An idle prince
Brings little luck or joy to any one ;
Give me a ship, and let me sail abroad
And see far countries, bringing back their wealth,
PARABLES. 1 ;79
Rare stones and silks and produce to my bride.'
The king consented ; and a goodly prow,
With bamboo masts and sails of shining stuffs,
Crept through lethargic seas and anchored now
By islands of rich gums and cinnamon,
And now near purple mountains velvety
What time the sun behind a screen of mist
Steeps sea and sky in floods of liquid gold.
There did Kshemankara collect his gems,
Moving his brother's gall. He too had come.
But lo ! a mighty change is o'er the sea :
A dread tuffan is whistling through the shrouds,
The waves are giant, and the bellowing cloud
Chases the blood from the young brother's cheek.
They neared not safety, but an island grim.
The elder brother said : ' Cling to my waist ! '
And with wet bales and spars of sandal wood
The pair were promptly tossing in the foam.
At length they landed ; and the vast fatigue
Of swimming made the elder brother sleep.
The younger chose two thorns, and drove them through
His brother's eyes ; and taking from his waist
A girdle filled with peails, announced his death.
Ten months have passed. To-day a fair princess
Must choose a husband — 'tis her sire's decree
And in bright tents are many sons of kings,
The king Papankara, whose sire is dead,
To win a smile from her who smiles no more.
Drums sound, the trumpets blare, and once or twice
Was heard a low voice singing to a lute.
Up sprang the princess : ' 'Tis my husband's voice.'
The angry king said, ' Fetch that singer here ! '
He was a beggar grimed and blind. Again
The princess said, ' That is my husband there ! '
The suitors loudly laughed, but in their midst
The princess stood and raised her hands to heaven :
' Spirits invisible that watch our acts,
That I have loved the Prince Kshemankara,
And clung to him through love and through despair,
Give evidence by a portentous act,
Restore the vision to one wounded eye ! '
And lo, the beggar saw, and fear seized all.
Then said Papankara, ' A kingly bride
Requires a kingly spouse. The Shasters rule
That such must have two eyes, in limbs be perfect ;
This cannot be the prince. I saw him die.'
The beggar then raised up his hands to heaven :
l8o BUDDHISM IN CHRISTENDOM.
*A kingly ruler first must rule himself,
If in the presence of a mighty wrong
I nourish hate to none ; if schooled by care
And thirst and hunger, trusty councillors,
I have been trained to rule the sad and hungry ;
Spirits invisible complete your task,
Restore my other eye ! ' At once he saw.
Thus was Papankara hurled from his throne,
And at the jousts the princess chose her spouse."
Alchemy.
" A vain young Brahmin once was told
Of holy spells that made red gold ;
This fancy vexed him day and night,
His life was gross, his heart was light.
Said one, ' In Uravilva's wood
There dwells the Buddha, calm and good.
He knows all secrets. Ask his aid ! '
The Brahmin sought the holy shade
Said Buddha, ' What you wish, my son,
May most undoubtedly be done.
But gold is crime ! It whets the knife ;
Designs the drops that poison life.
It parents lust, and hate, and ire ;
For gold the son will kill the sire.
For gold the maiden sell her shame,
Kings spread wide lands with sword and flame ;
The sons of Dharma never tell
Their mantras and their potent spell
Except to those whose lives are pure,
To those who've conquered earthly lure,
Who know in fact the gold's true worth.
The tawdriest tinsel upon earth.'
The Brahmin said, ' My life is pure,
I've conquered every earthly lure ;
Who, like a Brahmin, knows the right ! '
His life was gross, his heart was light.
One night the couple when the moon
Hides for two weeks her light in June
(The only fortnight in the year
When man can make red gold appear),
Sought out a cavern, where a rill
Dashed down a chasm in the hill ;
The mantras now were promptly told,
And Buddha spread the ground with gold,
Six thousand pieces the amount,
A robber saw the Brahmin count.
PARABLES.
Then Buddha hurled it in the foam,
Repeating as he journeyed home
His solemn caution : ' Son, beware !
Use not this knowledge, have a care ! '
But as they trudged, at break of day.
Five hundred robbers barred the way !
' O holy masters, we are told,'
They said, ' that you have countless gold.'
Said Buddha, ' Gold sheds human blood,
And so we flung it in the flood.'
The chieftain said, ' Such words are vam
And one as hostage must remain—
The younger one. So promptly hie
And fetch the gold, or he must die,
Within a week he will be slain ! '
' Within a week I come again,'
Said Buddha, ' Fear not, Brahmin youth,
A Buddha's tongue is simple truth.'
Grim terror pales the young man's brow,
Will the great Buddha keep his vow ?
Five days have passed away too soon,
To-night will end the weeks in June
When spells can work ; and if he wait,
To-morrow will be all too late.
' O take me to the rocky dell,
To-night I'll work a mystic spell.'
The gold was made. Quick spread its fame,
A rival band of robbers came ;
' Divide or fight ! ' they loudly cried.
When the broad pieces they espied. ^
' He made this gold,' the first clan said,
' We give him up to you instead.'
O pity now the Brahmin's fate.
He thinks of Buddha's word too late.
Though all unfit the time of year.
The greedy robbers will not hear.
They cut his throat ; and then assail
Their rivals for their lying tale.
Swords flash and fall on sounding crest.
On cloven targe, and stricken breast,
Sharp cries of anguish over all
Outroar the angry waterfall,
Whose snowy stream is soon a flood
Of dying men and human blood.
Borne off to Yama's realm of death ;
Two robbers soon alone draw breath.
Exhausted with three days of fast,
l8l
1 82 BUDDHISM IN CHRISTENDOM.
They watch the gold. Says one at last,
" You guard the cave ; but we must eat.
I'll to the town for drink and meat."
One hied him to a leech's stock,
One nursed a dagger by a rock ;
Each muttered, " Soon 'tis all mine own ! "
One perished, stabbed without a groan ;
The other seized his drink and meat
And soon was writhing at his feet.
Dress.
Of the close resemblance between the dress of Buddhist
monks and Romish priests we have the best possible evidence,
that of the Roman Catholic priests in many lands from the
earliest times.
Father Grueber, who visited Tibet in 1661, has recorded
that the dress of the lamas corresponded with that handed
down to us in ancient paintings as the dress of the apostles.^
Now let us listen to the Abbe Hue —
" If the person of the grand lama struck us little, I cannot
say the same of his dress, which in every detail was that of
our own bishops. He wore on his head a yellow mitre. In
his right hand was a staff in the form of the crosier. His
shoulders were covered with a cloak of violet silk, fastened
across the chest with a hook, and resembling our cope. Later
on we will point out many similarities between Catholic and
Lamanesque rites." ^
This lama was not the Delai lama.
In the " Life of Gabriel Durand " occurs an extract of a
letter from Father Ephrem, written in 1883 —
" There (in the Bell Pagoda, Pekin) we saw a Chinese
priest dressed almost pin for pin like a Benedictine monk."^
I copy two Japanese monks from Sicbold's " Nippon."
(See Plate VI.)
" Much of the costume of the Buddhist priests," says
Balfour's " Indian Cyclopaedia," "and of the ritual, has a simi-
larity to those of Christians of the Romish and Greek forms ;
^ Cited by Prinsep, "Tibet, Tartary," etc. p. 14.
^ "Voyage dans la Tartaric," etc. vol. ii.
^ "Gabriel Durand," vol. i. p. 493.
>
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Ph
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^
a to
PARABLES, 183
and De Guignes, De Gama, Clavijo, Anthony Jenkinson, all
notice statements regarding the Greek Church, the Chinese,
and the Burmans, indicative of the belief in the identity of
the form of worship." Sir Rutherford Alcock bears similar
testimony to this identity of costume " amongst the priests,
acolytes, and choristers." The missionaries of St. Francis
Xavier were struck with it.
" Two systems and ceremonials of worship presenting such
marvellous identity in small particulars, and in larger cha-
racteristics, could not possibly have been born of chance and
wholly independent the one of the other." ^
In point of fact, the Abbe Hue tells us that the Buddhist
priests of Tibet have the dalmatic and the cope exactly like
the Roman Catholics.
These two garments have played a conspicuous part in all
the mystic societies of the West. The dalmatic is the close-
fitting white garment which envelopes the person from the
neck to the heels. The cope, called 3\so pluvial, in French ;
peviale, in Italian, is the rain cloak. Both were worn by
Buddha. (See Plate V. p. 140.)
According to Philo, the Therapeuts of Alexandria had two
garments, " a thick cloak of some shaggy felt for winter, and
a sleeveless vest, or fine linen garment, for summer."
" Put on your stoles and white garments, O peacemakers,
symbols of the Water of Life."
This is from the " Book of Adam," and was addressed to
the disciples of John the Baptist. Do we not learn also that
their leader had a raiment of camel's hair.
'* If any man sue thee at the law, and take away thy coat,
let him have thy cloke also " (Matt. v. 40). This cloke may
also be the garment "without seam" of Jesus that the four
executioners cast lots for (John xix. 23).
We know from history that the early dress of the Chris-
tians, like that of the Essenes, was white. Many passages in
the gospels support this statement. I quote one (Rev. iii. 17.)
whose Essenism is very pronounced.
" Because thou sayest, I am rich, and increased with goods,
1 " Capital of the Tycoon," vol. ii. p. 310.
184 BUDDHISM IN CHRISTENDOM.
and have need of nothing ; and knowest not that thou art
wretched, and miserable, and poor, and bhnd, and naked. I
counsel thee to buy of me gold tried in the fire, that thou
inayest be rich ; and white raiment, that thou mayest be
clothed, and that the shame of thy nakedness do not appear ;
and anoint thine eyes with eyesalve, that thou mayest see."
Here is another passage (Matt. x. 10) —
" Provide neither gold, nor silver, nor brass in your purses,
nor scrip for your journey, neither two coats, neither shoes."
This seems to show that Christ's disciples went barefooted
like early Christian and early Buddhist monks, and had only
one " coat " (dalmatic) like the Essenes.
In the Daily News of May 30th, 1885, appeared an account
of a ceremony that takes place every Whit Monday, at
Argenteuil, in France. A portion of the Saviour's robe is
carried in procession in a golden casket in the presence of
many of the most high-born Catholics of France and England.
This fragment is made of camel's hair, is dark brown in colour,
and of stuff very like that of a garment worn by modern
Arabs. Pius IX. begged a little fragment of it, which shows
that it is thought authentic. I mention this to show an early
tradition of the Church. In the days of St. Antony, Christian
monks still wore a garment of camel's hair.
The Buddhist nuns have the black and the white veil, but
these, as in Spain, are for protection against heat in summer,
and cold in winter. They do not denote spiritual grades.
The nun with the white veil I copied from Siebold's " Nippon;" ^
the nun with the black veil from a photograph. In the
Greek Church the nuns have similar long sleeves to hide their
hands. (See Plate VII.)
1 Siebold, "Archiv zur Beschreibung von Japan."
>
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( 185 )
CHAPTER XVI.
Christianity and Buddhism at first propagated secretly— Descent into
Hell— Transfiguration on a mount— Triumphal entry into the "City
of the King"— The Buddhist "Last Supper"— Cup of Agony— Por-
tents at the death of a Buddha— "They parted my garments" —
Trinity in Unity.
"See that Thou tell no Man"
How was Buddhism spread by Buddha ?
A vivacious critic, in a print called the Indian Antiquary,
has charged me with "crass" ignorance and other unkind
things, because I assert that Buddhism, in the first instance,
made its progress as a secret society. The critic points
triumphantly to the abundant chronicles of the Southern
Buddhists, where every step of the reformer and his movement
is set down.
I wish I could agree with my critic, and accept these
chronicles without critical sifting. According to them,
Buddha first preached the law in a deer forest, about four
miles to the north of the holy city of Benares. The spot is
called Sarnath (Sarugganatha, the " Lord of Deer " ) to this
day. Asoka built a splendid temple in this wilderness. The
dome is ninety-three feet in diameter, and its imposing mass
still dominates the plain. Pilgrims from China have visited
it ; and pilgrims from all countries in the world go to it still.
It is called Dhamek, a corruption for the Temple of Dharma.
Now, the Cingalese historian, evidently writing long after
this temple of Dharma had become famous, makes Buddha
1 86 BUDDHISM m CHRISTENDOM.
put up in a fine temple and vihara in a "suburb of Benares"^
during the first rainy season after his conversion.
Benares was already the most holy city of the Hindoos,
and yet it is recorded that Buddha preached openly against
the Brahmin religion, and made sixty-one converts.
He then proceeded to the powerful Brahmin kingdom of
JMagadha, and arrived at the capital, Rajagriha, attended by
over a thousand followers. The king at once became a
convert, with a large proportion of his subjects ; and handed
over to Buddha the grove in which the celebrated Venuvana
Monastery was afterwards situated. The Cingalese writer
does not take the trouble to say a word about the building of
it, being evidently under an impression that it was already
there. Five months after Buddha had attained the Bodhi he
\ started off to Kapilavastu, a distance of sixty leagues, to see
his father. He was accompanied by twenty thousand yellow-
robed shaven bhikshus ; and he marched along the high-roads
of the various Brahmin kingdoms that were on his road
without any molestation. At Kapilavastu, he found another
fine vihara ready for him ; and the bulk of the nation and the
king became converts to his religion. He returned shortly to
Rajagriha to find a convenient merchant ready at once to
hand over to him the rich vihara, or monastery, of Jetavana
at Sravasti (Sahet Mahet). Buddha went at once to the spot ;
and this time the chronicler allows a vihara to be built, a new
one, he again fancying apparently that one was there. There
was " a pleasant room for the sage," separate apartments for
" eighty elders," and " other residences with single and double
walls, and long halls and open roofs ornamented with ducks
and quails ; and ponds also he made, and terraces to walk on
by day and by night." ^
When Buddha arrived at Sravasti, this convent was
dedicated to him by the merchant, who went through a
formula well known in the ancient inscriptions of Ceylon,
He poured water out of a bowl, and made over the land to
the monks. Then a gorgeous festival took place, which lasted
nine months. Exactly five hundred and forty millions of
1 "Buddhist Birth Stories," p. 91. ^ Ibid., p. 130.
SECRECY. 187
gold pieces were expended on this feast and on the convent ;
so that we may presume, I suppose, that most of the inhabi-
tants of the powerful Brahmin kingdom of Sravasti had
become converts. Thus, in less than a year, Buddha had
practically converted the Brahmin kingdoms that stretch from
Sravasti (Sahet Mahet) to Gaya.
In a word, his creed had already won what is called the
Holy Land of the Buddhists.
Is all this true ? Even by lopping off Eastern exaggera-
tions and accretions, can we reduce it in any way to a
plausible story .-*
I say that the task is impossible. If in the holiest city of
the Hindoos Buddha had proclaimed that there was no God,
and in a complete and categorical manner had announced that
man had no soul nor anything of any sort that existed after
death, the cruel laws of the Brahmins against heresy would
have been put in force against him. Dr. Rhys Davids con-
tends that it is proved by the Upanishads that "absolute
freedom of thought" existed in ancient India.^ But the
Upanishads were secret— he forgets that. They were whis-
pered to pupils who had passed through a severe probation.
Macjasthenes, the Greek ambassador to Patna, bears witness
to this.2
Bishop Bigandet accounts for the rise of Buddhism, by
supposing that it was at once adopted as the official religion
in Maeadha. Then there are theories abroad that some of
the kingdoms of India were Turanian, and their creeds were
Jinism, or some non-Brahminic religion. And it is affirmed
that some of these monarchs befriended Buddha. In the way
of all these theories stand the Asoka stones. They distinctly
record that the Brahminism of the animal sacrifice was the
official creed all over India until Asoka superseded it. It is
to be remembered that Patna was his capital, which is in the
very heart of the Holy Land of the Buddhists ; so the king
could no more make a mistake about the official creed of the
neidibourine Magadha than the Archbishop of Canterbury
1 " Hibbert Lectures," p. 26.
2 Cory, " Ancient Fragments," p. 225.
1 88 BUDDHISM IN CHRISTENDOM.
be wrong about the official creed of Sussex. The Althakatha
in tracing his history also confesses that the official religion
was Brahmin up to the king's conversion.^
The question of the great missionary success of early
Buddhism is no doubt a difficult one. The enormous area
conquered by it at the date when Asoka made it an official
creed seems to indicate a victory already won. Asoka was a
politician. He had swum to the throne in the blood of many
slaughtered brothers. He seems scarcely the man to have
offi:3nded the powerful Brahmin priesthoods of every kingdom
in India, except under the pressure of a more potent force.
If the formidable " Sons of Dharma " had silently undermined
these kingdoms, and a vast organization able to make and
unmake kings, united, secret, terribly in earnest, had revealed
themselves to him, his proceedings are intelligible, not
otherwise. The vast empires of the palmy days of
Indian Buddhism were found unattainable by the most gory
Mogul.
In this matter we are not quite without historical data.
China was officially converted A.D. 6i, by the apparition of a
"golden man," "a spirit named Foe." The Emperor Mingti
on perceiving this " golden man " at once made his religion
the official creed. But in the notes of Klaproth and De
R^musat to their translation of the " Pilgrimage of Fa Hian," '-^
it is made quite clear that Buddhism came to China nearly
two hundred years earlier. Lassen believes that it reached
Babylon 250 B.C. Buddha's name is mentioned with praise
in the " Zend Avesta," " Go ye into all the world and preach
Dharma ! " said Buddha.
It seems to me that the biographies of Jesus and Buddha
throw constant light the one on the other. We know the
fearful oaths of secrecy enjoined on Christians in the Clemen-
tine " Homilies ;" and we remember the many earnest injunc-
tions of Christ in the direction of a similar caution. When
I was a little boy I could never understand this excess of
caution as applied to the parables. Why was it so necessary
to keep secret the fact that the seed in the parable of the
1 Jotirn. Ben. As. Soc, vol. vi. p. 73i- ^ P^S^ 40, ^^ ^^9-
SECRECY. 189
sower signified the Word of God ? But if by " Word of God,"
Christ meant that Word as interpreted by the Jewish mystics,
such caution was of course necessary, for hearer and utterer
ran great danger of being stoned. Christianity for many
years after its founder's death was a secret society, and the
catechumens were rigidly excluded from its mystic rites.
The author of " Jesus Bouddha " holds that Christ's speech
about the kingdom of heaven coming " not with observation "
{sans eclat), and the Son of man appearing in the lifetime of
the living generation, was an allusion to the speedy success of
his secret propagandism.^ The " Son of man " was a move-
ment rather than an individual. This interpretation has the
advantage that the prophecy then would not have been
falsified by the event. The higher modern mystics, like
Swedenborg, have maintained that the avatara of God is the
truth uttered and not the utterer.
" He descended into Hell."
Buddha, like Christ, preached to the spirits in prison.
It is recorded that on one occasion when visiting Sravasti
he remembered that the Buddhas of the past had gone to the
heavens of the Devas, each to preach to his mother. In
consequence he repaired to Mount Meru, which is the nearest
point on earth to the heavens of the Devas, and then soared
away to the heaven Tawadeintha.
There he preached to his mother and to millions of spirits
for three months.^ The heavens of the Devas are six in
number and are tenanted by mortals still subject to rebirths,
but who are receiving rewards (temporary) for past good deeds.
Those whose deeds require punishment (also temporary) are
conducted into the bowels of the earth to the hell Avichi (the
Rayless Place).
It is needless to say that Buddha converted his mother,
and that she represents the physical universe with the whole
of its breathing inhabitants. The avatara of the Buddha
makes happy every suffering mortal. The Chinese hold that
every thousand years Buddha, in the form of a beautiful
1 Page 252. ^ Bigandet, p. 203.
190 BUDDHISM IN CHRISTENDOM.
young man, goes down to the hell Avichi and clears that
region of suffering.
Turning to the Gospel of Nicodemus, chap, xiii., we read
that at the time of Christ's crucifixion, in " the depth of hell,"
in " the blackness of darkness, on a sudden there appeared
the colour of the sun like gold, and a purple-coloured light
enlightening the place." At this all the Jewish patriarchs
and prophets rejoiced, and Isaiah announced that this was
the light of the Son of God.
" The land of Zabulon and the land of Nephthalem beyond
Jordan, a people who walked in darkness saw a great light,
and to them who dwelt in the region of the shadow of death
light is arisen. And now," added the old Hebrew prophet,
" He is come and hath enlightened us who sate in death."
" Then all the saints who were in the depth of hell rejoiced
the more."
These occurrences alarmed Satan ; when suddenly there
was a voice as of thunder pronouncing these words —
" Lift up your gates, O ye princes, and be ye lift up ye
everlasting doors, and the King of Glory shall come in ! "
Then the Prince of Hell, a distinct being from Satan, called
out, " Shut the brass gates of cruelty ! " But the patriarchs
remonstrated, and David called to mind his prophecy —
" He hath broken the gates of brass, and cut the bars of
iron in sunder."
Then Isaiah spoke again —
" Did not I rightly prophecy to you when I was alive on
earth ? "
"The dead men shall live and they shall rise again
who are in their graves, and they shall rejoice who are on
earth."
" Then the mighty Lord appeared in the form of a
man and lit up those places which had been before in dark-
ness."
And " trampling upon Death, he seized the Prince of Hell,
and deprived him of all his power."
It is also recorded that he dismissed " all the captives, and
released all who were bound and all who were wont formerly
SECRECY. 191
to groan under the weight of their torments" (chap, xviii.
V. 4).
The Buddhist universalism of this legend gives it, I think,
an early date. Peter evidently alludes to it when he records
that Christ "went and preached unto the spirits in prison" (i
Pet. iii. 19).
Transfiguration on a Mount.
Buddha, like Christ, when he went up the steeps of Mount
•Meru, was ministered to by his two chief disciples. Sariputra
brought him food, whilst a double of the Great Teacher, per-
haps his "diamond" or spirit body, was preaching to the
spirits in prison. Maudgalyayana was at hand, too, and was
commissioned to tell the rest of the disciples that on a certain
day the Lord would descend to earth near a town called Sam-
kasya, which was situated some thirty yogunas from Sravasti.
A splendid staircase of diamonds and emeralds was constructed
by the spirits, and along this Buddha came ; but at a certain
point he paused, and an astounding miracle was patent to the
vast multitudes who had assembled to greet his triumphal
return. The six glories of the Buddha shone out with
dazzling radiance on his head, and the splendid domes and
temples of the spirit cities were revealed. Men could see
spirits and spirits could see men. Sweet strains were in the
air from heavenly harps. And Indra the king of heaven and
Brahma were by the side of Buddha, with an innumerable
army of angelic beings. The light of all this glory illumined
even the hell Avichi. A splendid canopy temple was after-
wards erected on the spot where the King of Glory had
alip-hted.i Did not Peter wish to erect a " tabernacle " on the
spot where Christ was transfigured }
Another point is noteworthy. Sariputra and Maudgalya-
yana incurred, like the Sons of Thunder, the jealousy of the
other disciples by a similar request. They petitioned Buddha
that the one should sit on his right hand and the other on his
left.^ The coincidence goes further. Sariputra was also
called Upatishya (the "beloved disciple").
1 Compare Bigandet, p. 208, and Rockhill, p. 81.
2 Bigandet, p. 15 3-
192 buddhism in christendom.
The Triumphal Entry into the City of the King.
Bishop Bigandet points out that there is a " Precurseur de
Bouddha " as well as a forerunner of Christ. When Buddha
proceeds from the Desert of Uravilva to make his solemn entry
into Rajagriha, the Jerusalem of the Buddhists, a radiant young
man, who was in reality Indra, appeared and cried out —
" Behold the great Buddha advances with a thousand dis-
ciples ! " And when he was questioned about himself he said,
" Sons of men, I am his humble servant. He alone merits the
worship of men and spirits."
Dr. Rhys Davids also gives us an account of Buddha doing
something the same sort of office to the great Buddha Dipafi-
kara. In a previous existence he was the Brahmin Sumedha.
" If you clear a path for the Buddha, assign to me a place.
" I will also clear the road, the way, the path of his coming.
" Then they gave me a piece of ground to clear a pathway.
" Then repeating within me A Buddha, a Buddha ! I cleared
the road."
By-and-by the Buddha arrived, attended by a vast multi-
tude of mortals and heavenly quiristers. Vast quantities of
flowers were cast in his pathway, and Sumedha, who had on
an antelope's skin, flung it in the mire with the grace of Sir
Walter Raleigh.^
In the Gospel of Nicodemus, a herald goes before Christ
into Pilate's presence, and throws his garment down for the
Saviour to walk over. Rajagriha means " the city of the
king," and Buddha's solemn entry with a crowd of disciples,
with banners and music and incense, his footsteps passing
along a pathway of flowers, is only another version of the same
story that was told in our last section, and which is told every
Sunday in the Christian mass and the Buddhist temple — the
passage of a human soul from the " wilderness " into the city
of light, the city of the great king. The forerunner of the
religion of Buddha was the religion of Indra ; and the teaching
of John the Baptist preceded the teaching of Christ.
Whether either entry is pure history may be doubted.
1 " Birth Stories," p. 12.
SECRECY. 193
The ingenious author of " Rabbi Ben Joshua " holds that that
of Jesus was genuine, and rendered feasible by a popular move-
ment, which awed for a moment the dominant party. He
holds, too, that Christ and his followers really broke into the
temple and overturned the stalls of the traffickers in doves.
But he says that this proves him an Essene, for the doves were
a necessity to the Jewish ritual.
I see great difficulties in the way of this interpretation. In
the first place, the followers of Christ would have had to deal
not with the dominant Jews, but the Roman soldiers, who would
have made short work of an unarmed multitude. In the
second place, the dominant party, who three times a day
called on God to send his curse on the Nazarenes, would have
been only too glad to set the Roman soldiers at their secret
enemies, and get rid of them at one fell swoop. And nothing
could have been more opposed to the genius and policy of
Christ than such a deed of violence. The overturning of the
money-changers is a beautiful trope, like the crown of thorns
and the rending of the veil of the temple.
The Last Supper.
Buddha, like Christ, sate down with his chief disciples to
a repast which he knew was to be his last. It is recorded
that a young pig was set before him, and knowing that this
would cause his death, he forbade his disciples to touch it,
and had the remainder buried after he had partaken of it.
He announced that this feast and the rice milk of Sujata
were the two great feasts of his life. The one had given him
the Bodhi or Gnosis, and the other emancipation from the
flesh altogether.^ Much of this, of course, is inserted in his
life to connect it with the two great festivals of the year : the
Harvest Festival or the Feast of Lanterns, and the Feast of
the New Year, which begins with the Feast of the Dead.
The pig is, I suspect, astronomical, like perhaps the boar's
head at a similar epoch in England. The Abbe Hue was
astonished to find the Tibetans sit up solemnly to see the
^ Bigandet, pp. 280, 281.
O
194 BUDDHISM IN CHRISTENDOM.
old year out and the new year in. New year's cakes and
sweets and pantomimes abounded. Visits, as in France, were
made.^
" My Soul is exceedingly Sorrowful, even unto
Death."
There is a passage in the life of Christ and another in the
life of Buddha that are puzzling. Perhaps, compared to-
gether, they throw some light the one on the other.
What was the "cup" that Christ had to drink in the
garden of Gethsemane, and what was the " garden t "
Turning to Buddha, it is recorded that shortly before his
death he and his disciples were invited by the courtesan
Amrapali to a feast in her beautiful garden. Almost imme-
diately after the feast Buddha sickened.
" The sharp pains of a dire illness," he said, " have come
upon me, even to death." And when Ananda, his attendant
monk, tried to comfort him, he added : " My body is as stiff
as if I had taken poison ! "
Shortly afterwards, the Tathagata repaired to the " village
of the earth" and partook of his last supper, a treacherous
disciple changing his dish. Great pains soon seized him, and
a dire thirst. Ananda was by him on the banks of a little
river called the Haranyavati, and the afflicted old man desired
his disciple to fetch him a sip of water. Carts were passing,
and the water was foul. The southern version says that by
a miracle Buddha clarified it ; but in Mr. Rockhill's version,
A
the disciples, after Buddha's death, bitterly upbraided Ananda
for giving the blessed one a foul cup of water. They were
angry, too, that he allowed courtesans to anoint Buddha's
dead body with their tears.^
Mysticism has an infinite number of symbols, but only one
truth ; and that is that there is a spiritual state and a material
state.
The latter is frequently symbolized as a garden, an impure
woman, and so on. Each symbol is balanced by its opposite,
* " Voyages," vol. ii. p. 374.
2 "Rockhill," pp. 130, 131, 133, 153.
SECRECY.
195
for the two are only aspects of one truth. There is the
garden of Gethsemane and the garden of Paradise ; the
"cup" of life and the "cup" of death; the "bread of life"
that John the Baptist administers to the perfected novice ;
and the bread that the Judas, the treacherous disciple, " dips
into."
And it is significant that Amrapali is not painted as a
penitent Magdalene, for she represents the earth-life that the
Buddha was leaving. It is quaintly announced that she was
the most perfect woman in the world, and for this reason
was forbidden by the king to become a wife, a fact which
relegates her to the groves of the Brahmin Black Durga and
her festival of the dead.
Christianity has cast out the seven devils of Mary of
Magdala, the City of the Tower. But, for all that, her outlines
still appear sharply limned, and her identity is unmistakable.
She anoints Christ's body for the burial, and the unguent is
human tears. She stays by Him at the foot of the cross
when His disciples desert Him, and when for the hyssop of
the Essene Sacramentum He is offered the hyssop which is
presented on the point of a spear. Finally, in the sepulchre
she is the first to greet Him, for, like Amrapali, her name is
Death.
Portents at the Death of a Buddha.
In Mr. Rockhill's " Life of the Buddha " it is announced
that portents and miracles always take place at the moment
of a Buddha's death. These occur when Ananda, who was a
Buddha ^ after Sakya Muni's death, and Mahakasyapa pass
away.2 When the great Tathagata expired, a great earth-
quake terrified the inhabitants of the world, and the " drum
of the gods " roared through the vault of heaven, whilst the
angels in the sky covered their faces with their hands and
rained down salt tears. The disciples were beside themselves
with grief, and rolled with pain on the ground. Ananda and
a companion disciple saw numerous denizens of the other
world in the city of Kusinagara, and by the river Yigdan.
1 Page 165. 2 Pages 162, 167.
196 BUDDHISM IN CHRISTENDOM.
Kasyapa encountered a man carrying a mandarava flower,
and he knew at once that the great teacher was at rest, for the
mandarava flower blooms only in heaven.^
"They parted My Garments amongst Them!"
The Abbe Hue tells us that the old garments of the
Bokte, or incarnation of Buddha, arc cut into little strips and
prized immensely.^
"He rose Again from the Dead."
In the Chinese version, Buddha appeared after death :
" After his remains had been put in a golden coffin, which
then grew so heavy that no one could lift it. . . . Suddenly
his long-deceased mother, Maya, appeared from above bewail-
ing her lost son, when the coffin lifted itself up, the lid sprang
open, and Sakya Muni appeared with folded hands saluting
his mother." ^
This confirms what I said about Maya Devi representing
humanity as with the Hindoos. So clumsy an expedient as
bringing her down from heaven to see her son who, according
to early Buddhist ideas had joined her there, would not other-
wise have been thoujjht of
*&'
Trinity in Unity.
Professor Kellogg finds fault with all who draw a parallel
between the Buddhist and Christian trinities. The Buddhist
trinity is Buddha, Dharma, Sangha (Buddha, the law, and the
order of the monks),^ which is, of course, very diffi2rent from
the Three Persons of the Christian Trinity.
I will write down a very curious passage from the earliest
history of the Christian Church, that of Hegesippus —
" In every city that prevails which the Law, the Lord, and
the prophets enjoin."
As a monastery was called a school of the prophets in
1 Foucaux, p. 419. - "Voyages," vol. ii. p. 278.
^ Eitel, " Three Lectures on Buddhism," p. 57. * Page 184.
SECRECY. 197
Palestine— and in the newly discovered "Teaching of the
Apostles" the early Christian missionary is called a "Pro-
phet"— is it possible to get a more literal translation of
Buddha, Dharma, and Sangha than this ?
But Professor Kellogg has not read every volume of the
long list of Buddhist books that he gives in his preface with
very great attention, or he would have known that Buddha,
Dharma, and Sangha on earth have their prototypes in the
sky ; and that these divine beings were at any rate thought
so like the three persons of the Christian Trinity by early
missionaries and travellers in China and elsewhere that they
pronounced that this "trinity in unity" was evidently derived
from St. Thomas.^ Father Tachard makes a similar an-
nouncement. The Buddhist triad in his view " renferment
presque I'idee de la Trinite, car ces trois paroles signifient
Dieu, le verbe de Dieu, et I'imitateurde Dieu."^
This triad figures in the rituals of both northern and
southern Buddhism.
Buddha.
" He is the creator of all the Buddhas. He is the creator
of Prajna, and of the world, himself unmade."
" He is the form of all things, yet formless."
" Adi Buddha is without beginning. He is perfect and
pure within the essence of wisdom and absolute truth. He
knows all the past. His words are ever the same. He is
without second. He is omnipresent." ^
The next citation is from the ritual of Ceylon.
" We believe in the blessed one, the holy one, the author
of all truth, who has fully accomplished the eight kinds of
supernatural knowledge, . . . who came the good journey
which led to the Buddhahood, who knows the universe, the
unrivalled who has made subject to him all mortal beings
whether in heaven or on earth, the teacher of gods and men,
^ Picart, citing Purchas, " Ceremon ies," etc. vol. vii. p. 203.
2 Ibid., p. 59.
^ These are cited by Mr, Hodgson from the " Nama Sangiti."
198 BUDDHISM IN CHRISTENDOM.
the blessed Buddha. Through life till I reach Nirvana will
I put my trust in Buddha." ^
This latter passage is from Ceylon, where every day the
following sentences are ejaculated in the temples : —
" I bow my head to the ground and worship the sacred
dust of his holy feet.
" If in aught I have sinned against Buddha,
" May Buddha forgive me my sin ! "
" I bow my head to the ground and worship Dharma.
" If in aught I have sinned against Dharma,
" May Dharma forgive me my sin ! "
" I bow my head to the ground and worship Sangha.
" If in aught I have sinned against Sangha,
" May Saiigha forgive me my sin ! " '^
Dharma or Prajn^ (Wisdom).
" I salute that Dharma who is the wisdom of the unseen
world (Prajna Paramita), pointing out the way of perfect tran-
quility to mortals, leading them to the paths of perfect wisdom,
who by the testimony of the sages produced all things." ^
" Whatsoever spirits are present either belonging to the
earth or living in the air, let us worship Tathagata Dharma,
revered by gods and men, may then be salvation." ^
Sangha.
Saiigha, the third person of this trinity, sprang from the
union of Sophia the mother and Buddha (Spirit). The relations
between the transcendental Buddha and the mortal Buddha
I have already shown to be the same as those between En
Soph of the " Kabbalah " and the Heavenly Man. Philo's
God the Father and the Logos his son is based on the same
idea.
Our Holy Spirit was at first a woman, Sophia, the mother.
The great cathedral in the first capital of Christendom is
1 " Buddhist Credo in Ceylon," Dickson.
-' " Patimokklia," p. 5. ^ Hodgson, p. 142.
•* " Sutta Nipata," p. 39, Fausbol.
SECRECY. 199
named after her. God made the world by means of the
Word and Sophia/ says Irenaius, with whom she is also
a woman.
I will draw attention here to a singularly neglected portion
of the Jewish scriptures, the Apocrypha. I say singularly
neglected, as it formed part of the scriptures known to Christ
and the higher Judaism, and was most of it composed at
Alexandria. The Buddhist inner teaching was set forth in
compositions entitled Prajna Paramita (the wisdom of the
other bank). The higher Judaism also had its book of Wisdom.
I will make an extract.
" O God of my fathers and Lord of Mercy, who hast made
all things with the Word.
" And ordained man through thy Wisdom that he should
have dominion over the creatures that Thou hast made.
" Give me Wisdom that sitteth by Thy throne, and reject
me not from among Thy children. . . .
" Wisdom was with Thee which knoweth Thy works, and
was present when Thou madest the world. . . .
" O send her out of thy holy heaven, and from the throne
of Thy glory, that being present she may labour with me.
" For the corruptible body presseth down the soul, and
the earthly tabernacle weigheth down the mind that museth
upon many things.
" And Thy counsel who hath known, except Thou give
wisdom and send the Holy Spirit from above."
In this passage we see Sophia personified as the Holy
Spirit. She was in existence before God created the world.
This He did by the aid of the Logos, as in the fourth gospel.
Immediately following the passage quoted it is narrated
what Sophia did for the seven great prophets, Adam, Noah,
Abraham, Lot, Jacob, Joseph, Moses. These are supposed
by some to be the seven messengers of the Apocalypse.
Here are a few more verses about Sophia —
" She is the breath of the power of God.
" She is the brightness of the everlasting light, the
unspotted mirror of the power of God.
1 "
Haer.," iv. 20.
200
BUDDHISM IN CHRISTENDOM.
» 2
" Being one she can do all things, and remaining in herself
she maketh all things new." ^
" She is privy to the mysteries of the knowledge of God
She appears constantly in
the catacombs. The figure,
known as the Orante, is a
representation of her, not pray-
ing, but supporting the Kos-
mos ; as in India, it is simi-
larly supported by Krishna, or
Hanuman. A female, with
arms in a similar attitude, is
seen constantly in the old
Buddhist bas-reliefs. We see
her here standing on the kos-
mical lily or lotus (Fig. 15).
She is the "Bride" of the
Apocalypse.
In the Indian religion it
was feigned that the ecliptic, or
circle of the year, was a great
serpent with his tail in his
mouth — Ananta, the Endless.
This serpent was supposed y[„_ 15.
to be cut in half, and to become
two serpents which represented Summer, or the period of life,
and Winter, or the period of death. These two serpents, as
Ketu and Rahu, also represented good and evil with the
Buddhists and Brahmins.
The word " union " is the keystone of all ancient myste-
ries. With the Brahmins this was yoga. With the Buddhists
it was sangha. In early Christianity it was the mystic
"marriage." Buddha (heaven, spirit, the universal father)
was allied to Dharma (earth, matter, the universal mother),
and from the union was born the mystic child.
The favourite way of representing these two mystic ser-
pents was as twined round the "Rod of Hermes" (Fig. 2,
1 Chap. vii. v. 25, ci seq. 1 Chap. viii. v. 4.
Plate VIII.
Fig. 1.
Burmah.
Tibet.
TKIRATNA OUTLINE.
{Page zoo.
Plate IX.
Fig. 2.
Fig- 3-
Serapis
i-'ig. i.
Januilgiii.
F»g- 4-
Fig. 5
Father, Mother, and Marttanda.
Serapis Shell and Marttanda.
THE GNOSTIC TRIAD.
[Page 201.
SECRECY. 201
Plate VIII., from the early Buddhist tope of Sanchi). In an
ornamental form (Figs. 3 and 4) this became the Trisul or
Triratna outline, the most holy symbol of Buddhism,
Buddha's head (Fig. 5) has, I think, its very long ears to
make up the same outline. Fig. 6 is a magic tortoise from
Tibet, and here we have the same outline in another form.
In Buddhism it is everywhere. Fig. i, a head of Christ
from the catacombs, whether by accident or design, makes
up the same symbol of the mystic " union." In Greece it
was feigned that Jupiter and Rhea, disguised as serpents, had
produced this symbol. This was the explanation of the Rod
of Hermes.
The two serpents in Alexandrian Gnosticism were the legs
of the mystic I. A. w. Compare Fig. 2, Plate IX., with Fig. i,
from the Buddhist tope of Jamalgiri. In Figs. 4 and 5 we
see Buddha's symbol of the elephant as one limb of the triad,
a strong proof that Buddhism was in Alexandria. Fig. 3 is
Serapis, whose head is said to have suggested the conven-
tional Christ. According to Gibbon, Christianity and Serapis
worship in Alexandria were at one time scarcely dis-
tinguishable.
2'02 BUDDHISM IN CHRISTENDOM.
CHAPTER XVII.
Ritual — Saint Worship— Cosmology— Progress of Buddhism — Indul-
gences— Dispensations — Councils to put down Heresy — Close simi-
larities in the Election of the Grand Lama and the Pope.
Ritual.
In my work, " Buddha and Early Buddhism," occurred
the following passage : —
" The French missionary Hue, in his celebrated travels in
Tibet, was much struck with the similarity that exists
between Buddhist and Roman Catholic rites and customs.
" The crozier, the mitre, the dalmatic, the cope or pluvial,
which the grand lamas, wear on a journey, or when they
perform some ceremony outside the temple, the service with
a double choir, psalmody, exoixisms, the censer swinging on
five chains, and contrived to be opened or shut at will, bene-
diction by the lamas with the right hand extended over the
heads of the faithful, the chaplet, sacerdotal celibacy, lenten
retirements from the world, the worship of saints, fasts, pro-
cessions, litanies, holy water — these are the points of contact
between the Buddhists and ourselves." The good Abbe has
by no means exhausted the list, and might have added " con-
fessions, tonsure, relic worship, the use of flowers, lights,
and images before shrines and altars, the sign of the cross,
the Trinity in unity, the worship of the queen of heaven, the
use of religious books in a tongue unknown to the bulk of
the worshippers, the aureole or nimbus, the crown of saints
and Buddhas, wings to angels, penance, flagellations, the
flabellum or fan, popes, cardinals, bishops, abbots, presbyters,
deacons, the various architectural details of the Christian
RITUAL. 203
temple," etc.^ To this list Balfour's " Cyclopsedia of India "
adds "amulets, medicines, illuminated missals;" and Mr.
Thomson ("Illustrations of China," vol. ii. p. 18), " baptism,
the mass, requiems."
Mr. Pfoundes, a gentleman who has resided for eight years
in a Buddhist monastery, tells me that when the monks enter
the temple for the first time of a morning, they make the
precise gesture which Catholics call the sign of the cross.
They mean by this to invoke the four cardinal points as
a symbol of God.
Listen, also, to Father Disderi, who visited Tibet in the
year 17 14 —
" The lamas have a tonsure like our priests, and are bound
over to perpetual celibacy. They study their scriptures in
a language and characters that differ from the ordinary
characters ; they recite prayers in choir ; they serve the
temple, present the offerings, and keep the lamps perpetually
alight ; they offer to God corn, and barley, and paste, and
water in little vases, which are extremely clean. Food thus
offered is considered consecrated, and they eat it. The lamas
have local superiors, and a superior general." ^
The lamas told the father that their holy books were very
like his.^ When he asked them whether Buddha was God or
man, they replied god and man. He furthermore describes
the high altar of a temple covered with a cloth and contain-
ing a little tabernacle, where Buddha was said to reside.
Cross-examined by the father, the lamas said that he lived in
heaven as well.^
The Catholics use a " tabernacle " for the sacred elements ;
and whilst they are there, a lamp is perpetually burning,
which, like a similar Buddhist light, represents God's presence.
" Adi Buddha is light," say the Buddhists.
Father Grueber, who, with another priest named Dorville,
passed from Pekin through Tibet to Patna in the year 1661,
published an interesting narrative of his journey, with ex-
1 " Buddha and Early Buddhism," p. 180.
2 " Lettres Edifiantes," vol. iii. p. 534.
3 Ibid., p. 534. * Ibid., p. 533-
204 BUDDHISM IN CHRISTENDOM.
ccllent illustrations. Henry Prinsep thus sums up the points
that chiefly attracted the father —
" Father Grueber was much struck with the extraordinary
similarity he found, as well in the doctrine as in the rituals of
the Buddhists of Lha Sa, to those of his own Romish faith.
He noticed, first, that the dress of the lamas corresponded with
that handed down to us in ancient paintings as the dress of
the apostles ; second, that the discipline of the monasteries,
and of the different orders of lamas or priests, bore the same
resemblance to that of the Romish Church ; third, that the
notion of an incarnation was common to both, so also the
belief in paradise and purgatory ; fourth, he remarked that
they made suffrages, alms, prayers, and sacrifices, for the
dead, like the Roman Catholics ; fifth, that they had convents
filled with monks and friars to the number of thirty thousand
near Lha Sa, who all made the three vows of poverty,
obedience, and chastity, like Roman monks, besides other
vows ; and sixth, that they had confessors licensed by the
superior lamas or bishops, and so empowered to receive con-
fessions, impose penances, and give absolution. Besides all
this, there was found the practice of using holy water, of
singing service in alternation, of praying for the dead, and
of perfect similarity in the costumes of the great and superior
lamas to those of the different orders of the Romish hierarchy.
These early missionaries further were led to conclude from
what they saw and heard that the ancient books of the lamas
contained traces of the Christian religion which must, they
thought, have been preached in Tibet in the time of the
apostles." 1
The Abbe Prouv^ze, in his biography of the French
missionary, Gabriel Durand, says that the points of similarity
between Tibetan Buddhism and Christianity are far too
minute to do away with the ideas of plagiarism. " The
government of Tibet is borrowed from the ecclesiastical
government of the States of the Church." ^ The Delai lama
is like the pope, and his election very similar. " The gospel
has already passed into the hands of the Tartars, with the
^ Prinsep, "Tibet, Tartary," etc. p. 14. - Vol. ii. p. 365.
Plate X.
THE BUDDHIST VIRGIN AND CHILD.
IPage 205.
RITUAL. 205
Christian hierarchy and celibacy." St. Hyacinth of Poland
and St. Oderic of Frioul, who visited Tibet in the fourteenth
century, may have effected this propagandism.^ " The cross,'
pursues the Abbe, alluding perhaps to the Buddhist Swastika,
" has remained enshrined amongst the arid rocks of Tibet as
a sign of salvation."^ But greater proofs of Christian pro-
pagandism are in reserve. The Abbe points out that the
Chinese know all about the Virgin Mother. A " missionary
of Kiang Si " reports that he has seen statues of her holding
an infant child in her arms, and treading down the serpent
with her feet. By this statue stood a solemn man surrounded
by ten smaller statues. These, he thinks, were St. Joseph
and the shepherds, though I fear that they were the disciples
and Buddha. Other statues of Kwan ,Yin have each a
descending dove on the head and a child in her arms. They
bear for inscription, " The Mother who delivers the world."
This mother is declared to be ever virgin. The Abbe Prouveze
is aware, however, that Kwan Yin is much earlier historically
than the Virgin Mary, for he starts a second theory that the
idea was plagiarized from an old Testament in the synagogue
that the Jews had in China two hundred years before Christ.^
Here is a passage from the life of Gabriel Durand —
" There [in the pagoda of the Bell Pekin] we saw a
Buddhist priest dressed almost exactly like a Benedictine,
a kind of arch of alliance, shewbread (pains de proposition)
on the altar, vases like our holy water, and censers." ^
Let us now consider the Buddhist ritual a little more
closely, selecting a liturgy given to us by Professor Beal —
" The form of this office is a very curious one. It bears
a singular likeness in its outline to the common type of the
Eastern Christian liturgies. That is to say, there is a ' Pro-
anaphoral ' and an ' Anaphoral ' portion ; there is a prayer of
entrance (ri^c ii(yo^ov), a prayer of incense {rov Ov/xia/xarog),
an ascription of praise to the threefold object of worship
(Tpiaayiov), SL prayer of oblation (rf/c TrpoaOeaecog), the Lections,
the recitation of the Dharani (juvaripiov), the Embolismus or
^ Vol. ii. p. 363. 2 Yq1_ jj p_ 263.
3 Vol. i. p. 422. * " Gabriel Durand," vol. i. p. 493.
206 BUDDHISM IN CHRISTENDOM.
prayer against temptation, followed by a Confession and a
Dismissal." ^
This similarity is so close, that the Professor believes it to
be a Christian liturgy imported by the Nestorians at an early
date.
In the pathway of this theory there are, however, con-
siderable difficulties. In every other Buddhist country visited
by early Christian missionaries were found traces of a similar
propagandism. The services were all alike — incense, flowers,
oblations, praise of the Trinity, confessions, hymns. This
active " Nestorian," if he converted one Buddhist country,
must have converted all, presenting thus a striking contrast
to modern preachers who, even in Buddhist countries that
have been one hundred years under Christian sway, make no
impression at all. Besides this, the Nestorians were Unitarians.
In the central "mystery" the Buddhists use water and not
wine, and condemn the Christian bloody atonement symbolized
by the latter. How is it that this mysterious teacher, if he
could effect so much, stopped short where he did }
Another point suggests itself. Ritual has one indelible
record — the temple. The tope in the plain and the rock
temple in the bowels of the mountain are exactly fitted for
the Buddhist rites ; and the dates of these are long before the
birth of Christ.
Mr. James Fergusson was of opinion that the various
details of the early Christian Church, nave, aisles, columns,
semi-domed apse, cruciform ground plan, were borrowed en
bloc from the Buddhists.^ He adduces the rock-cut cave
temple of Karli, in the west of India, whose date he fixes at
']Z B.C.
"The building resembles to a great extent an early Chris-
tian church in its arrangements, consisting of a nave and side
aisles, terminating in an apse or semi-dome, round which the
aisle is carried. . . . As a scale for comparison, it may be
mentioned that its arrangements and dimensions are very
^ Beal, " Catena of Buddhist Scriptures," p. 397.
2 "Indian and Eastern Architecture," p. 117. "Rude Stone Monu-
ments," p. 603, etc.
w
RITUAL. 207
similar to those of the choir of Norwich Cathedral, and of the
Abbaye aux Hommes, at Caen, omitting the outer aisles in
the latter buildings. Immediately under the semi-dome of
the apse, and nearly where the altar stands in Christian
churches, is placed the Dagopa." ^ The Dagopa is the
Baldechino or canopy containing, as Mr. Fergusson points
out, in both religions the relics of a saint.
Here we have already, many years before Christ's birth,
an apparatus plainly adapted for early Christian rites. These
were divided into two sections. There was a " mass of the
catechumens," which took place in the body of the cathedral.
Then these were expelled, and what is called the " Liturgia
Mystica " was used. This was the Oblation of Bread, as Ter-
tullian calls it ; the Bloodless Sacrifice, as it is termed in the
Liturgy of St. James, which is considered by scholars the
earliest Christian ritual. The Bema was now approached by
the chanting choristers. This represented heaven ; and the
marriage of the bread and wine, the birth of the mystic
Christ, the word made flesh.
Into what the Buddhists call the "main court of the
temple," which represents earth and earth life, the first pro-
cession of chanting monks comes. This is called the " Lesser
Entrance." The second entrance, after the expulsion of the
catechumens, is called the " Greater Entrance," when the
Buddhist monks march slowly and reverently to the sanctuary,
and march round it three times. " I will compass thine
altar," said the Psalmist (Ps. xxvi. 6).
I give the Buddhist high altar with its lower altar in front,
like that of the Catholics, with its lamp perpetually burning
like theirs, its artificial flowers, thurifers, and tall candlesticks
with wax candles made out of a vegetable wax. Votive
tablets like doll's tombstones crowd it with offerings to the
dead. In the Middle Ages, Catholic churches were similarly
choked. In front of Buddha is the Sambo, a three-sided box,
hollow behind. Always in front of it is represented the cross,
made up of four circles, the four stages of spiritual growth.
" I regard the sacred altar as a royal gem, on which the
1 " Indian and Eastern Architecture," p. 117.
208 BUDDHISM IN CHRISTENDOM.
shadow (spirit) of S'akya Tathagata appears" (See Plate
XIII., p. 210).^ This is from the Chinese ritual, and the
accompanying bas-relief from Amaravati reminds one of
the Armenian collect which describes Christ with His saints
as also descending in the chariot of the four fiery faces.^
Saint-Worship.
I now come to a very important point, saint-worship. The
Jews, as we know, believed that soul and body were inseparable,
that both went to sheol (the cave) ; and later on came the
idea of a universal resurrection of the dead, and a universal
judgment, ideas that have been transferred to Christian
creeds.
I will first of all cite a passage from the Persian scripture,
the Boundehesch —
"After that the angel Sosiosch will raise the dead, as
promised, by the power of Ormuzd. This resurrection will be
certainly seen. Veins will be restored to the body ; and this
resurrection once made will not be repeated." This resur-
rection is called in a previous passage, " the resurrection of the
dead, and the re-establishment of the body." ^
After this resurrection of the body will come, as we learn
from the same scripture, a last judgment.
"Then will appear on earth the assemblage of all the
beings of the world with man. In this gathering each will see
the good and the evil that he has done. . . . Then the just
will be separated from the darvands. The just will go to
Gorotman. The darvands will be precipitated into the
Douzakh. . . . The father will be separated from the mother,
the sister from the brother." *
We see from this where the Lower Judaism got its ideas
about a resurrection of the material body, and the last judgment.
But on the top of this has been superposed a second idea,
which contradicts and stultifies the first in every particular —
saint-worship.
1 Beal, " Catena of Buddhist Scriptures," p. 243.
2 Sec ante, p. 13.
2 " Boundehesch," chap. xxxi. ^ Ibid., ch. xxxi.
<
I
RITUAL. 209
In 2 Maccabees xv. 15, the dead prophet Jeremiah revisits
earth. He appears to Judas Maccabeus holding a sword.
" Take this holy sword, a gift from God, with the which thou
shalt wound the adversaries."
White-robed saints and their heaven figure conspicuously
in the earliest scripture written by a personal follower of
Christ, the Apocalypse. Plainly, too, Christ knew nothing of
the idea that the soul after death dwelt in a torpid state with
the worms and decomposing matter of its body in the
sepulchre, as proved by the promise to the penitent thief, the
story of Lazarus and Dives, the appearance of Moses and
Elias. Also He promised to go and prepare places for His
disciples in the " many mansions " of heaven ; and adjudicated
in the squabble of His disciples for the privilege of sitting on
His right or left hand. Had He held^the popular Jewish views,
He would have had to explain that the figures seen on the
transfiguration mount could not possibly be Moses and Elias,
for these will remain unconscious until the sound of the great
trumpet.
Saint-worship emerges conspicuously in the earliest Chris-
tian monuments. In the Catacombs each chapel was the
shrine of a saint, and each altar the lid of a sarcophagus.
Immense exertions were made at a martyrdom to save the
dead body, or at least a few bones, or a sponge dipped in
blood. The Council of Carthage, cited by Cardinal Wiseman,
decreed that all altars should be " overturned by the bishop of
the place which are erected about the fields and roads as in
memory of martyrs, in which is not a body nor any relics." ^
" God dwells in the bones of the martyrs," says St. Ephrem ;
" and by His power and presence miracles are wrought." He
further asserted that when St. Ignatius " laid down his life, he
returned again crowned." ^
On the grave of the martyr Sabbatius in the catacombs
is this inscription : " Sabbatius, sweet soul, pray and entreat
for thy brethren and comrades." ^
This saint-worship, tomb-worship, corpse-worship was con-
^ Can. XIV., Cone. Gen., torn. ii. p. 1272. ^ Ibid., torn. v. p. 340.
^ Wiseman's "Lectures of the Catholic Church," ii. 105.
P
'210 BUDDHISM IN CHRISTENDOM.
spicuous in early Buddliism. Its first temple was the tumulus
containing a relic of Buddha, or the charred ashes of the body
of Sariputra, Ananda, or other of the saints. Conspicuous
saints had each his tumulus, or tope, in many cities, and his
saint's day, when the devout offered him flowers and food.
The Great Vehicle, or school of nihilism shook this saint-
worship, but only superficially. When the P. Morales visited
Manilla, he was told that the saints had enormous power, that
they " were seated to the right and left of God." ^
We have seen that many hold that all that is like Chris-
tianity in Buddhism was derived from Christian sources. I
think that this question of the status of saints is therefore
very important. For we see at the very source of Christianity
two internecine eschatologies struggling together, the Jewish
and Buddhist. Illogically the church eventually adopted
both. Now, if Buddhism had been derived from Christianity,
we should have seen similar contradictions. The Buddhist
monks would have announced that the good man after death
is at one and the same time —
1. Unconscious in the tomb awaiting the sound of a trumpet.
2. Conscious in the sky at the right hand of God.
The earliest Christian liturgies were called " Laudes."
The earliest Buddhist liturgy was called " Sapta Buddha
Stotra " (the Praise of the Seven Buddhas). Oddly enough,
in the Catholic " Litany of all the Saints," seven principal
beings are addressed — the angels Michael, Gabriel, and
Raphael, the Three Persons of the Trinity, and the Virgin.
Plainly these last have been substituted for the other four
angels of Kabbalistic worship. After these seven there is a
general invocation to " angels, holy angels, and happy spirits,"
and to the minor saints, as in Buddhism.
Purgatory.
I have asked Catholics how it is that saints can be residing
in heaven before they can possibly have been judged and
pronounced saints. They say that it is a miracle. This, to
^ Picart, " Ceremonies," etc. vol. vii. p. 216.
Plate XIII.
Bl'DDHA APPEARING AT THE ALTAR DURING WORSHIP. [Page 2IO.
From Aiiiaravatl.
RITUAL. 211
my mind, fails not only to explain, but to appreciate the
difficulty. Besides, it is not only the question of saints that
stultifies the Apostles' Creed. Much, indeed most, of the
mechanism of the Catholic Church is designed to extricate
the souls of laymen from purgatory as soon as possible after
death. It is the same in Buddhism, but in that Creed we
know how the doctrine was built up. In early Vedic days
folks believed in an eternal heaven but no hell. By-and-by
the notion of a place of expiation was added. Then the
priests of India or Egypt invented the doctrine of the metem-
psychosis to account for their caste privileges. It was taught
that the Karma, or causation of good or evil actions, ushered
a man into a new birth as a parrot or a princess, a jackdaw
or a banker, according to its quality. But an early creed is
not easily superseded in the mind of a people, and it was
found necessary to tack on the Vedic hell and heaven as tem-
porary places of reward and expiation as well ; men not
inquiring too nicely why, if the causation of a bandit's crimes
plunged him into the hell Avichi for three centuries, it should
be at all necessary after that to bring him back to earth as a
pilfering jackal. These Buddhist contradictions are of value
to our inquiry. Given the gross absurdity of an unintelli-
gent causation sentencing people to be boiled in hot oil, the
Buddhist system has its logic. Not so that of the Catholics.
My grandfather died three weeks ago. He is in purgatory, I
am told, but masses for his soul may much shorten the period
of his stay there. Who sent him to purgatory ? Not Christ,
for He has not yet come to judge the quick and the dead.
Not Karma, for the Catholic Church ignores Buddhism.
In point of fact we again see two conflicting eschatologies,
the Jewish and the Buddhist ; and their union brings about
many necessary contradictions.
Cosmology.
In Vedic days, the Indians had seven heavens, as Cole-
brooke teaches. The highest was the unchangeable Heaven
of Brahma.^ The Buddhists took over these seven heavens,
1 Colebrooke, " Essays," vol. i. pp. 129, 130.
212 BUDDHISM m CHRISTENDOM.
including the heaven of Brahma, where spirits enfranchised
from returns to earth, for ever dwell.
In the " Testimony of the Twelve Patriarchs," a Christian
work of a very early date, we get the seven Jewish heavens —
r. A heaven of sadness, owing to its proximity to man.
2. Full of fires and scourges, and ice and snow. Scourges
and fire in paradise is very Jewish.
3. Celestial cohorts, destined to triumph over the spirit
of evil.
4. Heaven of the saints enthroned in glory.
5. Heaven of the angels, offering a reasonable, not a
bloody, sacrifice, and interceding with God.
6. Heaven of the high angels. They carry the messages
of the angels of the Face of God.
7. The Most High, surrounded by "powers," "thrones,"
etc. In this heaven is the great throne and the heavenly
temple.
Here, again, we get Buddhist derivation. To a Jew, who
believed that the soul remained wedded to the disintegrating
chemicals, which he miscalled the body, until a universal
judgment, of what use would be heaven number four, the
heaven of the saints? Plainly there could be no saints
until after this universal judgment had settled who were the
saints.
In point of fact, in Christian cosmology, these saints
promptly usurped the functions of the earlier mythological
beings. The earth was supposed by early Christians to be
a large, flat, rectangle, twice as long as it was broad. In
the centre of the earth was hell, with its circles of fire, sulphur,
ice, dung, vipers, red-hot iron for heretics, and so on. Moses,
talking of the tabernacle, which he says is the image of the
earth, says that its length was two cubits, and its breadth
one. That gives us the proportions, says Flammarion ; who
gives also the map of the world by Cosmas in the sixth
century. A guardian is depicted at each side of the paral-
lelogram.^ These in Buddhism are the four Maharajas, in
Christian cosmology, they soon became Matthew, Mark,
^ " Histoire du Ciel,'' p. 301.
RITUAL. 213
Luke, and John. Around the rim of heaven, figured as a
mountain, the holy Zion, were the twelve apostles, figuring
as the twelve aeons, a Greek term for the Buddhas who
stand at the twelve points of space. St. Peter became
Janus, the celestial door-keeper, with his key and beard.
St. Anthony presided over the Palilia, the feast of the cattle,
the Indian Pongal. By-and-by, there was a saint for every
infirmity of the body, as in Pagan Rome there had been
a god for every disease ; St. Petronella, for gout and ague ;
St. Romanus, for those that were possessed ; St. Valentine, for
the falling sickness.^
The heaven of Indra, as described in the Buddhist writ-
ings, is very like the heaven of St. John. There is a "high
mountain," and a city " four square," with gates of gold and
silver, adorned with precious stones. Seven moats surround
the city, and beyond the last range is a row of marble
pillars, studded with jewels. The great throne of the God
stands in the centre of a great hall, surmounted with a white
canopy. Trees that bear constant fruits are there, and the
gem lake, with the peaches of immortality. Round the
throne are seated subordinate heavenly ministers, who record
men's actions in a " golden book." ^
The Sign of the Cross.
In the account of the " Churning of the Ocean," in the
Mahabharata, the Indian signs of the zodiac are covertly
detailed. The fish figures as Chakra, the terrible projectile
of Vishnu, as of Thor. In all the epics it is being constantly
alluded to as one of the treasures of the Sun-God, like the
horse, the boar, the kaustabha gem, etc., which
are all zodiacal. In early coins this cross (the T """"^
Swastika) is formed by two serpents, the great \
Father and Mother. A similar idea is expressed \
in passages of the Mahabharata.
^ Fig. 16.
" Beneath the trenchant Chakra he saw guard-
ing the Amrita two immense and terrible serpents, strong,
^ See Burton's " Anatomy of Melancholy," part ii. sect. i.
^ Upham, " History of Buddhism," pp. 56, 57.
214
BUDDHISM LV CHRISTENDOM.
vcnom-thrcatcning, with fiery eyes and throats, and tongues
of forked lightning." ^
Here is another passage —
" Here dwell two serpents, the terror of enemies, Arvouda
and S'akravapi. Here are the sublime palaces of Swastika
and Maninaga (jewel snake)." ^
Bentley^ puts forward a plausible explanation of it, and
that is that it was " feigned that a dragon was cut in two
by the ecliptic," and that Rahu was the ascending node, and
Ketu the descending node. This would give the two ser-
pents the positive and negative principles.
In India, when the fish are used, they always cross each
other. In Japan, the constellation that has this sign )( (our
symbol for the fish), is called Tsing (beams in the form of
a cross).^ It is oddly enough, the only cross in the cata-
combs, and it was the only symbol on the drapery on the
high altar in the first Japanese temple at Knightsbridge.
It is the sole symbol that figures in the text of Asoka's
inscriptions. It is called the " Seal of the Heart of
Buddha."
This gives a new meaning to such words as " Take up
thy cross," pronounced before Christ's hearers knew any-
thing about the crucifixion. It is the symbol of the four
stages of the soul's progress.
In the catacombs, the fish likewise make the form of
a cross. The early Christians were called " The
Fish," and the Christ monogram seems to have
been built up gradually from the symbol which
was the "seal," alike of Christ and Buddha
(Rev. vii. 3).
Fig. 17.
X
Fig. 18.
1 Mahab. Adi Parva, v. 1500, 1501.
2 Ibid., Sabha Parva, p. 806.
3 " Hindu Astronomy," p. 24. " Flammarion," p. 156.
* Balfour, " Indian Cyclopaedia."
RITUAL, 2 1 5
All these crosses are early forms. I take them from Smith's
" Christian Antiquities." To the two serpents
symbolizing the great Father and Mother, the
jod or rod of Christ was added, the whole
making the Alexandrine "I A w " Oddly
enough, the Swastika cross, the Indian fish,
has dominated the year all through the epoch ^^^- '9-
of Buddhism and Christianity, A.D. 2000, it will be succeeded
by the Man with the Vase of Ichor.
Buddha's Movement.
We shall perhaps make matters more intelligible if we take
up the story of Buddha's movement from the date of his death.
The creed, as I have shown, struggled on in obscurity and
probably in secrecy until the advent of a powerful monarch
250 B.C. King Asoka ruled India — on this point we have the
evidence of his inscriptions and incised stones — from Peshawur
to Cape Comorin, and from Girnar in the Gulf of Cutch on
the east coast of Hindustan to Ganjam on the west coast.
When he made Buddhism the official creed of India he was
met with a difficulty. The teaching of Buddha was simply
the awakening of the spiritual life of the individual.
" Who speaks and acts with the inner quickening has joy
for his shadow ! " This was his motto.
For the vulgar something more was required ; and the king
was obliged to graft on to it some of the outside worship of
Brahminism, for the people required some cultus that they
could venerate and understand. That cultus consisted in a
sort of saint-worship. The dead rishi or saint of the past
had his ashes casketed in a little stone chamber in the centre
of a huge mound like Avebury, or the Maes Howe in Orkney.
Round this, tanks and groves and tall columns were erected,
to which pilgrims resorted in shoals to see the ashes of the
saint coruscate with magic light, and to be healed of bodily
and spiritual infirmities. India had an arch Brahmin, the
high priest of the creed, and Asoka changed him into a
Buddhist monk, called in the Mahawanso the " high priest of
2l6 BUDDHISM IN CHRISTENDOM.
all the world." In process of time this pontiff dwelt in the
great monastery of Nalanda, not far from Buddha Gaya. He
was the Acharya of Buddhism, the "teacher" par excellence.
Hwen Thsang has left us a description of his pomp, and the
splendour of his great monastery on the hills, the tanks, the
gardens, the jade and the gold. He describes the architecture
as like that of the Chinese ; red pillars and roofs that scale the
sky. Ten thousand monks were dwelling in the court of the
great Acharya.
These days of the ascendancy of early Buddhism continued
until A.D. lo, when another great Indian emperor arose who
defiled Buddhism with the teachings of a bad school of Brah-
minism, the religion of the followers of Siva.
This brings us to the two great schools of Buddhism —
1. The earliest school, the Buddhism of Buddha, taught
' that after Nirvana, or man's emancipation from re-births, the
consciousness of the individual survived, and that he dwelt
for ever in happiness in the Brahma heavens.
2. The second, or innovating school, taught that after Nir-
vana the consciousness of the individual ceased. The god of
the first school was Buddha, which can have no other meaning
than " intelligent." The god of the innovating school was
Sunya (unintelligent causation).
Some readers will judge that this statement differs con-
siderably from the teaching of St. Hilaire, Oldenberg, and
Rhys Davids. In point of fact, when I first brought it forward
in my " Popular Life of Buddha," ^ one or two critics, notably
one in the AthencBinn, found fault with me for venturing
to differ with so great a Pali scholar as Professor Rhys
Davids ; the critic himself having unconsciously ventured to
differ quite as widely. He was plainly under the impression
that without a vast and accurate knowledge of Pali roots no
decision could be come to in Buddhist eschatology. In point
of fact the question is a piece of history as pure and easy of
solution as the question whether the religion of Leo X.
preceded or followed that of Luther. In the seventh century,
A.D., a Chinese monk named Hwen Thsang visited India,
.* Vol. i. pp. 150, 151.
RITUAL. 217
and he was appointed president of a great convocation
expressly summoned by King Siladitya, to put down the
Buddhism of the Little Vehicle altogether. No better wit-
ness can be conceived. He has recorded the following
facts : —
1. The council of King Kaniska (summoned about A.D. 10)
was the first occasion on which the innovating Buddhism of
the Great Vehicle was introduced.-^
2. This was done in spite of such strong opposition on
the point of the Acharya of the great monastery of Nalanda
(the high priest of Buddhism), that the king was afraid to
hold his convocation in the Buddhist Holy Land as he had at
first intended.^
3. That the official representatives of genuine Buddhism
at Nalanda asserted in the most positive terms that the in-
novating Buddhism did not come from Buddha at all, but
from a sect of the followers of the Brahman god Siva (the
Kapalikas).^
4. On the nature of the innovating teachers the Chinese
traveller is equally explicit. They were what is called in
India Sunyavadis.
As early as the Brahmin Gautama, who compiled a code
of laws centuries before the Code of Manu, these philosophers
existed. This is what he says of them —
" The Sunyavadis affirm that from nonentity all things
arose, for that everything sprung to birth from a state in
which it did not previously exist : that entity absolutely im-
plies nonentity, and that there must be some power in non-
entity from which entity can spring. The sprout does not arise
from a sprout, but in the absence or non-existence of a sprout.
. . . The Sunyavadi admits the necessity of using the terms
" maker," etc., but maintains that they are mere words of
course, and are often used when the things spoken of are in
a state of non-existence, as when men say, ' A son will be
born.' " ^
^ Hwen Thsang, " Mdmoires," vol. i. p. 173, et seq.
2 Ibid., p. 174. ^ Ibid., p. 220.
* Sutras of Gautama, cited by Ward, " The Hindoos " vol. i. p. 420.
2l8 BUDDHISM IN CHRISTENDOM.
In an Indian drama called the " Prabodha Chandra Udaya,"
there is a sketch of one of these atheistic priests of Siva. In
a dispute with a Buddhist he is made to say —
" With goodly necklace decked of bones of men,
Haunting the tombs, from cups of human skulls
Eating and quaffing, ever I behold,
With eyes that meditation's salve hath cleared,
The world of diverse jarring elements
Composed, but still all one with the Supreme.
" The Buddhist. This man professes the rule of a Kapalika. I will ask
him what it is {goijig to hitit). O ho, you with the bone and skull neck-
lace ! what are your hopes of happiness and salvation ?
" The Adept. Wretch of a Buddhist ! Well, hear what is our religion : —
With flesh of men, with brain and fat well smeared.
We make our grim burnt offering — break our fast
From cups of holy Brahmin's skull, and ever
With gurgling drops of blood that plenteous stream
From hard throats quickly cut ; by us is worshipped
With human offerings meet the dread Bhairava.
I call at will the best of gods, great Hari,
And Hara's self and Brahma. I restrain
With my sole voice the course of stars that wander
In heaven's bright vault ; the earth, with all its load
Of mountains, fields, and cities, I at will
Reduce once more to water ; and, behold,
I drink it up ! "^
The mock Mahatmas that the notorious Madame Blavatsky
professed to be in communication with were credited with
similar pretensions. They affirmed that there was no God,
and that the divine powers usually credited to him were in
their hands. Has she not helped us to the secret of the
atheism of the Kapalika .^ Greed steps forward to secure the
homage and the oblations that man's nature pays to God.
The main position of writers like Dr. Oldcnberg is that
the atheistic literature of Ceylon represents the earliest
Buddhism, the Buddhism of the Little Vehicle. Hwen
Thsang contradicts this in toto.
" In Ceylon," he says, " arc about ten thousand monks who
* Journ. Ben. As. Soc, vol. vi. p. 15.
RITUAL. 219
follow the doctrines of the Great Vehicle." ^ He says, more-
over, the controversy raged fiercely for a long time before the
Great Vehicle was successful over the Little Vehicle. He
tells as that one of the chief apostles of the Great Vehicle was
Deva Bodhisatwa, a Cingalese monk.^ At Kanchipura the
Chinese pilgrim came across three hundred monks that had
just fled across the water from Ceylon, to escape the anarchy
and famine consequent on the death of the king there.^ Hwen
Thsang was a sort of Lord High Inquisitor at the Convoca-
tion of Kanouj, that suppressed the Little Vehicle a short
time afterwards. If a vessel containing three hundred mixed
Christians from the Low Countries had been wrecked on the
coast of Spain in the reign of Philip II., we may fairly pre-
sume that any of them released after due inquiry by the Holy
Office might be considered Catholic, and not Protestant.
Although more wild theories are abroad concerning
Buddhism than any other old creed, it has oddly enough the
most trustworthy archives of all. Within two hundred and
fifty years of the death of the founder, Asoka carved his credo
on the rocks —
" Confess and believe in God, who is the worthy object of
obedience. For equal to this belief I declare unto you ye
shall not find such a means of propitiating Heaven " — First
Dhauli Edict (Prinsep).
" Among whomsoever the name of God resteth, this verily
is religion " — Edict, No. VII. (Prinsep).
" I have appointed religious observances that mankind
having listened thereto shall be brought to follow in the right
path, and give glory to God " — (Ibid.).
No cavilling can explain away the word Isana. To the
Brahmin of Asoka's time it meant the Supreme, And on
the subject of eternal hfe of the individual the king is equally
explicit.
" I pray with every variety of prayer for those who differ
with me in creed, that they, following after my example, may
^ Hwen Thsang, " Histoire," p. 192.
2 "M^moires," vol. i. pp. 218, 277.
3 Hwen Thsang, " Histoire," p. 192.
220 BUDDHISM IN CHRISTENDOM.
with me attain unto eternal salvation " — Delhi Pillar, Edict
VI. (Prinsep).
" May they, my loving subjects, obtain happiness in this
world and in the next " — (Burnouf.)
I have gone fully into this question in my " Popular Life
of Buddha," ^ but I have come across a fresh piece of evidence.
The whole question of the nature of early Buddhism is quite
set at rest by a work called the " Satasahasrika " (the
Hundred Thousand Verses) also the " Raksha Bhagavati."
It is in the collection of Nepalese scriptures ; and an abstract
of it has been given to us by the invaluable scholar, Doctor
Rajendra Lala Mitra. " It is pre-eminently," says the
Doctor, " a work of the Mahayana class, and its main topic
is the doctrine of Sunyavada, or the evolution of the universe
from vacuity or nihility." ^
The work is alleged to have been delivered by Buddha in
person on the hill Gridhakuta (Vulture's Peak). It was
attested by many miracles, lambent flames, in which were seen
many gold lotuses and other portents.
The disciples of the earlier Buddhism, the " Little Vehicle "
(Hinayana), are specially attacked in this treatise, and " refuted
repeatedly," says the Doctor. "The terminology," says the
same authority, " is borrowed from the Hindu philosophy."
This quite confirms what the earlier Buddhists said of the
innovating Buddhism, according to the testimony of Hwen
Thsang, that it was borrowed from the Sunyavadis of
Brahminism.
The Buddhists of the Little Vehicle, according to the
same authority, composed a neat sarcasm upon their
opponents, who had somewhat arrogantly called themselves
the Buddhists of the "Great Vehicle." They called this
vehicle, Sunya Pushpa (the vehicle that drives to nowhere).^
This lets in a flood of light on the perplexities and con-
tradictions of modern Buddhism. Plump in the way of the
reckless charioteers of Sunya Pushpa were two formidable
1 Page 275, et seq. 2 "Napalese Buddhist Literature," p. 178.
2 Hwen Thsang, " Mdmoires," p. 220. See also " Popular Life of
Buddha," chap. xi. p. 171.
Plate XIV.
Nirvanapura. i
Four Heavens.
Triumphant Heavens — Five
Formless Spirits— Eight Heavens.
Brahmaloka— Three Heavens.
Tusita.
Devaloka — Six Heavens.
r
THE HEAVENS AS CONCEIVED BV THE BUDDHISTS OF CEYLON.
[Page 221.
RITUAL. 221
obstacles. The temples of Buddhism, whether carved in fine
Indian woodwork, as at the date of Hwen Thsang, or built of
solid masonry like the old tope whose outline I here give
(Plate XIV.), represented the heavens to which the Buddhas
and Jinas repaired after attaining emancipation from re-births.
Secondly, on entering the temple, the spectator was confronted
with a colossal figure of Sakya Muni in the centre of the high
altar, and by this were smaller Buddhas that had got to mean
his Great Disciples. These were fed every day with oblations ;
and Buddha was prayed to for spiritual and temporal blessings,
and asked to forgive the sins of his humble votaries. How
did the travestied followers of Siva, the Sunyavadis, get over
all this } They tried to substitute the Buddha and the saints
of the future for the Buddha and the saints of the past. The
eternal heavens got to be tenanted by saints about to be born
on earth for the last time, although the life of Buddha had
taught everybody that Tusita, the sixth heaven of the
Devaloka, was the highest region that these saints could reach.
And on the altar they tried to set up the Great Buddha of the
Future, Maitreya. He was to be asked to forgive sins,
although he had yet to receive pap from his nurse. He was
to be prayed to for spiritual light, although he had yet to learn
his catechism. The fancy seems at first the dream of a
madman, but a moment's reflection shows that it was the best
of many bad roads. Also the plan has been most brilliantly
successful. The Sunyavadis defiled all the Buddhist scriptures,
and deceived millions upon millions of Buddhists in many
lands. They have also hoodwinked our Pali professors, and
through Schopenhauer, Parsvika, the leading teacher, is be-
coming the instructor of all Europe. In the matter of the
Buddhist temple and its rites the new school were only partially
successful. Buddha and his great disciples still figure on the
altar, even in Ceylon, the hotbed of the innovating school of
Buddhism that dethroned God and demolished heaven. But
he is worshipped as a non-God. Flowers are flung daily to
this non-God. Morning and evening meals are proffered
to him. Daily the non-God is asked to forgive sins. We
need not pursue these absurdities any further.
222 BUDDHISM IN CHRISTENDOM.
Unfortunately, too, the marriage of Church and State, as
in Christendom later on, killed the life of the movement. It
seems a law that all great spiritual movements shall promptly
crystallize into formalism.
The starving and naked wanderer, with no thought save of
heaven, was a mighty force for changing the creeds of the
world. Christ likened His followers to a leaven with which
He proposed to leaven the mass of humanity. But when
victory is in sight, and in place of martyrdom the mystic is
rewarded with prosperity and praise, then greed and self-
interest are attracted to his ranks ; and the hungry Therapeuts
become a fat abbey of lazy priests. To Asoka and to Con-
stantine the same problem presented itself. Given an army
of idle ascetics, how are they to be lodged and fed ?
The answer, unfortunately, was the same in both cases.
From the terrors and greed of the ignorant laity. And the
processes by which these were stimulated — relics, pilgrimages,
indulgences, dispensations, saint intercessions, the burning
of candles to obtain supernal aid, the fears of purgatory, and
the promised joys of a material heaven — are too like in both
creeds to be the result of mere chance.
The Buddhist had taken over from the Brahman the
doctrine of Karma and the metempsychosis. This is without
doubt a priestly invention. It was proclaimed that the
Buddhist Sramana, having become as nearly as possible one
with the divine Ruler of the Sky, had necessarily considerable
influence both in this world and in the next. Karma, or the
causation of deeds done in the body, carries a soul after
death to regions of joy or pain, according to its merits. The
lustful man may become a goat, the cruel man a tiger or a
jackal. But if there is a Karma powerful for evil, there is
also a Karma most potent in the opposite direction, and that
is the Karma that results from a pure life and from ascetic
practices. This is the mystical force that the priest of
Buddha is able to set in motion. My avaricious father is a
jackal. My daughter is in the hell Avichi. She is being
gnawed by the lovers she deceived, who now assume the form
of dogs. But the priests of Buddha can nullify these evil
RITUAL. 223
results. One hundred prayers before this statue, will release
your father. It represents Sariputra, the beloved disciple of
Buddha. The saints of the past remain for ever on the right
hand and on the left hand of the King of Heaven. They
have power to perpetually intercede. Build a temple. Feed
fifty priests daily. These offerings to us are in reality offer-
ings to Tathagata. For your evil deeds you will be born
slaves, women, rats, and partridges ; but we have the power
to convert you into rich merchants and princes shining with
emeralds.^
Indulgences. Dispensations.
Father Froes, who visited Japan in 1574, announces that
dispensations and indulgences, " much after the usages of the
Catholic Church," were sold by the Buddhist monks there.
The efficacy of pilgrimages was much insisted on ; and one
old lady had made so many of the latter, and bought so many
indulgences, that she was able to make up a dress of them.
The monks told her that if she were buried in this precious
paper suit, she would go direct to Amitabha, the supreme
Buddha, and live for ever with the saints.^ The Jesuit Father
d'Entrecolles bears similar testimony. He describes a nun
in China, " a devotee of Buddha much given to prayer (a
longues prieres). She was inscribed in the muster-roll of a
famous temple, to which pilgrims came from great distances.
These pilgrims, on reaching the foot of the mountain, kneel
and prostrate themselves at every step during the ascent.
Those who cannot make the pilgrimages, get their friends to
buy for them a sheet of paper printed and marked all over by
the Buddhist priests. In the centre is a figure of Buddha,
surrounded by many small circles. The devotees, male and
female, pronounce one thousand times this prayer, Namo-
Omito-Fo (Praise be to Amitabha Buddha ! ) which they have
received from India, and which they do not understand.
They then kneel one hundred times. They are then allowed
to mark one of the many small circles with a red mark. The
1 Consult Picart, vol. vii. pp. 145, 149, 216, 226, 232.
2 Frees " Epist. Japonican," lib. iv.
224 BUDDHISM IN CHRISTENDOM.
Buddhist priests are invited to come and authenticate these
red marks, after uttering certain prayers. The paper, sealed
carefully up by the priests, is called Lou-in, and is carried
after death in a casket, during the funeral rites. It costs
many taels, but it is a certain passport to the next world." ^
Confession.
Confession in the early Church was public, as in Buddhism.
The dangerous innovation of auricular confession was due to
Leo the First.^
Footprints.
The footprints of Christ are shown in Palestine, and the
footprints of Buddha in India. The traces of the feet of the
former at the spot of the Ascension were long famous.^
The Cowl.
The cowl is common to the monks of Buddhism and
Christendom. Gibbon, in his thirty-seventh chapter, says of
the latter, " They wrapped their heads in a cowl to escape the
sight of profane objects."
Presentation of Candles to the Images of
Buddha.
Picart, in his account of the Buddhism of Siam, drawn
chiefly from the Fathers La Loubere and Tachard, announces
that the laity there make offerings of candles to the idols of
Buddha. All offerings must be made through the instrumen-
tality of the talapoins, or monks.^
Prayer as a Charm rather than a Pleading.
In the Buddhist and Christian rituals are many beautiful
prayers. But it is plain that a repetition many hundreds of
times of a mantra or paternoster on a rosary is not purely
1 " Lettres Edifiantes," xiii.
2 Rev. G. Waddington, " History of the Church," chap. ix. p. 126.
3 "Jortin," vol. iii. pp. 87, 88.
* Vol. vii. p. 65. See also p. 140.
RITUAL. 225
praying. It seems to me unmeaning without the Buddhist
doctrine of Karma to explain it, namely, that by it a stored-
up merit or magic is accumulated. And this seems practically
the Catholic conception as well as the Buddhist.
Funerals.
The Buddhist funeral is partly the merry-making of an
Irish wake, partly the solemn ceremonials of Catholic Europe.
Comedians are hired whose farces have no reference to death.
Fireworks sputter, and food is lavished on all. But Catholic
missionaries have been struck on these occasions with the
close similarity of the Buddhist and the Catholic rites. A
chapelle ardente is erected ; and candles burn incessantly
before it, and incense smokes. Each night a choir of tala-
poins comes into the mortuary chamber and chants in Pali
the sacred hymns, much after the fashion of Italy and Spain.^
The Epoch of Buddha.
The Buddhist chronology dates from the epoch of Buddha,
as the Christian from the epoch of Christ. The Nirvana
commences the Buddhist epoch.
Festivals.
The earliest Christian festivals were simply the Jewish
ones.^ The Feast of the Nativity was not celebrated until
the fourth century," says Riddle.^ The
three great Jewish festivals — the sowing,
reaping, and Pentecost — were the same
as the Buddhist. Of course, the Pass-
over or Easter originally began the year.
On "the fourteenth day of the first
month " (Numb. ix. 5) it was celebrated.
Many of the Easter rites still exhibit
this derivation, witness the taper-light- "' '
ing, a symbol of the birth of the new sun-god. The Easter
2
1 See La Loubdre, "Description," etc. vol. i. p. 371.
" Riddle, " Christian Antiquities," p. 607. ^ jj^j^j^ p. 61 8.
Q
226 BUDDHISM IN CHRISTENDOM.
cgo-s were unintelHgible to me until I came across the
Buddhist mystical egg.
The legend is that at the beginning of each dispensation
or mystical year, the angel with the diamond spear strikes this
egg, left like Brahma's Qgg behind by the dead race, and at
once the yolk and the white divide as exhibited. One part
represents the unrevealed Buddha, the other the conceivable
Buddha, the eternal dualism of all mystics.
Councils.
More important are the ecumenical councils introduced
into the early Christian Church to suppress heresy. Where
did they come from .? Such an idea is foreign to the genius
alike of the dominant Roman and Jewish religions. Both
were religions of outside ceremonial, and as long as this was
complied with, their priests were satisfied. They did not
pursue their scrutiny into the recesses of the worshipper's
brain to see if his metaphysics kept proper pace with orthodox
changes and fashions. In the records of Buddhism five
principal ecumenical councils are noticed. The first took
place at Rajagriha, three months after Buddha's death. The
second, a rather mythical convocation, is said to have taken
place at Vaisali, one hundred years after the first. The third
was summoned by King Asoka. The fourth took place, as
I have mentioned, under the patronage of King Kaniska
(A.D. io), and introduced the doctrine that man, after his
emancipation from re-birth, becomes unconscious. The fifth,
under King Siladitya, tried to suppress early Buddhism alto-
gether. These two last convocations established the pernicious
originality that a creed is more commodiously turned topsy-
turvy from within than from without. Men are the slaves
less of ideas than words, especially such words as " ortho-
doxy" and "heresy. Irenaeus and Pope Victor profited by
this lesson, A heretic in Christianity, as in Buddhism, got to
mean a man born two or three hundred years too soon to
adopt orthodox innovations.
RITUAL. 227
Hierarchy.
We have seen that more than one Catholic writer has
drawn attention to the similarity between the Buddhist and
Christian hierarchy. Bishop Bigandet has pointed out that
in independent Buddhist countries like Burmah, there is a
Superior-General, and under him Provincials. Then come the
abbots, or heads of monasteries, and so on, " a distinct
hierarchy, well marked with constitutions and rules." ^
The Pope.
Father Grueber, on visiting Lha Sa, the capital of Tibet,
A.D. 1 66 1, was very much shocked to find that the devil had
struck at Christianity in its most vital part. He had invented
a mock potentate, to whom were offered honours that are due
alone to the vicar of Christ.^ The faithful were required to
fall flat before the grand lama of Tibet, to knock their heads
upon the ground, and to crawl forward and kiss his feet.^
Like the pope, he was the acknowledged head of the Buddhist
Church all over the world.
We have seen that at the great monastery of Nalanda,
when Hwen Thsang visited it, there was a sovereign pontiff of
Buddhism. That monastery was destroyed by the Brahmins
in the eighth centur}^, and the Buddhists were driven out of
India. The grand lama is, as it seems to me, this great
pontiff, driven to take refuge amongst the mountains of Tibet.
China and Japan and Tibet acknowledge him as the head of
Buddhism ; and the other day, when Lord Dufiferin was
reluctant to nominate the Tsaia-dau or "archbishop" of
Burmah, China threatened to put in her right. The Pontiff
of Nalanda was so sacred, that none dare pronounce his name.
He was called the Acharya, and the pontiff in Tibet has a
similar name, the " Master of Doctrine." ^ Mons. de Remusat
tells us that in a Japanese encyclopedia it is announced that
Buddha, from the earliest days, was accustomed to come
^ " Vie de Gaudama," p. 477.
2 See "Histoire des Voyages," vol. ix. p. 130. 3 Ibid.
* De Remusat, " Origine de I'Hierarchie Lamaique," p. 27.
228 BUDDHISM IN CHRISTENDOM.
back to earth as a " teacher of kings." ^ This is confirmed
by Mr. Rockhill's "Life of the Buddha," where Ananda.
Buddha's favourite disciple, and Upagupta, had the title of
" Buddha " given to them,^ when each became in succession
the head of the Church. Also, when Hwen Thsang visited
the Acharya at Nalanda, he was obliged to perform the same
prostrations, crawlings, head knockings against the ground,
etc., that shocked Father Grueber in Tibet.^
And when we come to consider the method by which a
grand lama and a pope is each elected, the points of simi-
larity increase. When the grand lama dies, all the faithful
devote themselves to prayer and meditation. Prayer barrels
revolve, and search is made for the infant in whom the soul of
Buddha is once more to be born. The list of candidates is
finally narrowed to three. Then, as we learn from the Abbe
Hue, the whole body of cardinals (chutuktus) is assembled.
They are shut up in a temple of Buddha-La, and pass six
days in retreat, in prayer, in fasting. The seventh day, the
names of the three candidates are written on gold plates and
placed in an urn. The senior chutuktu draws the lot, and
the child whose name is drawn is immediately proclaimed
Delai Lama, and carried in state through the town.^
All this reminds one of the election of a pope, on which
occasion cardinals of the Church erect a little lath and plank
monastery in the splendid Loggia of the Vatican, and
masquerade as humble Therapeut monks in pink satin. Each
humble monk has two servants, one civil, one religious. They
fetch him his food, like the Sramanero of a Buddhist convent.
The food when brought is inspected by certain prelates to see
that the ortolans contain no missive from the French ambas-
sador, and that Austria has not sought to bias the election by
a surreptitious note inserted in the Johannisberger or Chateau
Yquem. Three times a day the silken monks are summoned
to the Sistine Chapel to pray for divine guidance in their
choice. The special mass on these occasions is called the
1 De Remusat, " Origine de I'Hierarchie Lamaique," pp. 24, 25.
2 Ibid., pp. 164, 165. ^ Hwen Thsang, vol. i. p. 144.
■* Hue, "Voyages," vol. ii. p. 244.
RITUAL. 229
" Mass of the Holy Ghost." The special costume for each
cardinal during these celebrations is a cope of crimson silk
made exactly like a monk's cloak. Voting papers with fan-
tastic scrolls are given to each, and an urn is sent round to
any cardinal who has been pronounced too sick to be walled
up in his little lath and plank cell. When the pope is elected,
guns roar out and silver trumpets sound, and his holiness
passes along in solemn procession, like the lama in his
vimana, with umbrellas and smoking incense and waving fans
He is placed on the great altar of St. Peter's, and worshipped
like the lama of Tibet.^
The grand lama is chosen by lot, chance, the Holy Spirit ;
the pope by chicane. Plainly the elaborate apparatus at the
Vatican is not in harmony with its pitiful work. It is a copy,
reproduction, the histrionics of something else. What?
Matthias was chosen by lot by the Church at Jerusalem, and
John the Baptist, Christ, and St. James, each ruled the whole
of mystical Israel, the Church of the West. If Palestine at
the date of Christ, and as I believe for one hundred and fifty
years before and after, was in close communication with the
Acharya of Nalanda, this and the thousand other points of
close contact between Buddhism and Christianity may be
accounted for. I know no other manner.
1 Picart, " Cerem.," vol. i. p. 34.
BUDDHISM IN CHRISTENDOM.
CHAPTER XVIII.
How DID Buddhism Reach the West?
We now come to the question, How did Buddhism reach the
West? And here Professor Kellogg is triumphant. He cites
Professor Kuenen, who it appears has announced that he can
" safely affirm " that Buddhism had no influence at all on the
origin of Christianity.^ He cites Bishop Lightfoot, who has
stated that there is " no notice in either heathen or Christian
writers which points to the presence of a Buddhist within the
limits of the Roman empire till long after the Essenes had
ceased to exist." He cites Professor J. Estlin Carpenter, who
has committed himself to the somewhat extreme statement
that from the date of the preaching of Buddha until the
advent of Christianity "no channel of communication " existed
between Buddhist countries and the West.^ But he ignores
Deans Mansel and Milman, and is silent about Colebrooke,
and Lassen, and Prinsep. Also he has not a word to say
about the testimony of Asoka, and the flood of light let in
upon the intercourse between India and the West by recent
Orientalists.
By the early Phoenicians the commerce of the East was
carried across Arabia from the port of Gerrha in the Persian
Gulf It was then shipped on the Red Sea and carried up
the /Elanitic Gulf on its road to Tyre. That some of the
commodities must have come from India is proved from the
fact cited by Herodotus, that cassia and cinnamon were
amongst them, which articles could not be found nearer than
1 "Light of Asia, etc.," p. 251,
2 Nineteenth Century^ Dec, 1S80, p. 979.
GNOSTICISM. 231
Ceylon or the Malabar coast.^ To reach Tyre, these goods
had to pass close to the haunts of the Essenes near the Dead
Sea.
" The Phcenicians," says Mr. Cust, the Hon. Secretary of
the Royal Asiatic Society, "were in contact with India at
least as early as the time of Solomon. . . . Then, as now,
India had intercourse with the Western world through two
channels, by land and by sea." Mr. Cust proceeds to show
that, from the tenth to the third century B.C., Yemen
was the great central mart in which Indian products were
exchanged for merchandize of the West. For a prolonged
period this lucrative traffic was in the hands of the Sabeans.
and was the main source of their proverbial opulence. The
trade between Egypt and Yemen began as early as 2300 B.C. ;
that between Yemen and India was established not later than
1000 B.C. Even in the time of the Ptolemies the Indian trade
was not direct, but passed through the hands of the Sabeans,
who possessed extensive commerce and large vessels. Their
ports were frequented by trading vessels from all parts : from
the Red Sea, the Persian Gulf, the coast of Africa, and
especially from the mouth of the Indus. From the Periplus
we learn that Aden was a great entrepot of this commerce,
while at the beginning of the second century B.C. the island of
Socotra was the centre of exchange for Indian products. Mr.
Cust argues that the Indians got their alphabet from the
hieratic form of the Egyptian hieroglyphics.^
But Alexander's expedition gave a great spur to the inter-
course between India and the West. Bactria and Persia were
in the hands of the Seleucidan dynasty, until Persia revolted.
This brought Antiochus the Great into the field to restore
the authority of the Greeks. According to Polybius, he led
his army into India and renewed his alliance with Sophaga-
senes, king of that country. As the Asoka edicts were incised
on rocks some six years after Antiochus came to the throne,
Prinsep and Wilford believe this to be an allusion to him.'^
1 Bunbury, " Hist. Ancient Geography," vol. i, p. 219.
2 Journ. Royal As. Soc, July, 1884. " Origin of Indian Alphabet."
3 Prinsep, Joiirti. Ben. As. Soc, vol. vii. p. 162.
232 BUDDHISM IN CHRISTENDOM.
Meanwhile the building of Alexandria had given a powerful
fillip to the intercourse with India by sea. Alexander had
designed it to be the capital of his vast empire, and the bridge
between India and the West. This project was ably carried
out after his death by his lieutenant, the first Ptolemy.
Under his wise government, and that of his successor, Alex-
andria soon became the first commercial city in the world.
Of more importance even was his large tolerance of creeds,
whether Egyptian, or Grecian, or Jewish. In the year 209
B.C., Ptolemy Evergetes was on the throne. He conquered
Abyssinia and a greater part of Asia, including Syria, Phoenicia,
Babylonia, Persis, Media. His conquests extended to Bactria,
and he had a large fleet on the Red Sea. This placed him in
contact with India from two different directions.
He married the daughter of Magas, king of Cyrene.
Macedonia was ruled by Antigone at this particular date.
This brings us to the celebrated rock inscriptions of King
Asoka, surnamed Devanampiyo, the beloved of the devas or
spirits. They have set at rest for ever the question whether
Buddhism was propagated westwards.
On the Girnar Rock, in Gujerat, the name of Antiochus
the Great occurs four times. This is one passage —
" And moreover within the dominions of Antiochus, the
Greek king, of which Antiochus's generals are the rulers,
everywhere Piyadasi's (Asoka's) double system of medical
aid is established, both medical aid for men and medical aid
for animals, together with medicaments of all sorts, w^hich
are suitable for men and suitable for animals." ^
This is the second inscription : —
" And the Greek king besides, by whom the four Greek
kings Ptolemaios, and Gengakenos, and Magas . . . (have
been induced to permit) . . .
" Both here and in foreign countries everywhere (the
people) follow the doctrine of the religion of Dcviinampiya,
wheresoever it reacheth." ^
Now, here we have, indelibly carved in the rocks, a pure
piece of history. It shows that the Buddhist king Asoka
^ Prinsep, Joiirn. Beti. As. Soc, vol. vii. p. 159. - Ibid., p. 261.
GNOSTICISM. 233
was closely associated with the Greeks, and that he sent
missionaries to Egypt. It shows, furthermore, that at any
rate he was under an impression that the Buddhist religion
had been there established. One more piece of evidence
I may notice here. In the " Mahawanso," or old history of
Ceylon, it is announced that on the occasion of the building
of the Buddhist tope of Ruanwelli, enormous numbers of
Buddhist monks came from all parts, including thirty thousand
" from the vicinity of A'lasadda, the capital of the Yona
(Greek) country." In the same history is a statement that
Asoka did send a missionary named Maharakkhita to Greece.^
A'lasadda is agreed by all Orientalists to be Alexandria.
Bishop Lightfoot considers that the passage refers to Alex-
andria ad Caucasum, a not very important town some
twenty-five miles from Cabul. Koppen, on the other hand,
and Helgenfeld, consider that "Alexandria, the capital of
the Yona country," must be Alexandria in Egypt. The
Buddhist history states that the monks — all Indian histories
exaggerate numbers — came from " the vicinity " of Alex-
andria. This word, I think, is important. It was in the
vicinity of Alexandria that convents of monks, practising
rites precisely like those of the Buddhists, existed in large
numbers in the days of Philo. It is to be observed that it
would be more easy to get to Ceylon from Alexandria in
Egypt than from Alexandria ad Caucasum (Beghram).
It may be mentioned here that the Saturday Review, in
its onslaught on the " bold assertions " of Professor Kellogg,
points out that Nagasena, a Buddhist, had a discussion with
Menander in the capital of Syria.^
But even if no Buddhist came to the West, without doubt
Buddhism did. For about this time there arose in Alexandria
a teaching called " Gnosticism." This word is the exact
I Greek equivalent of "Buddhism" (Sans., Bodhi), and it
(simply means interior or spiritual knowledge. That the
anti-mystical section of the early Christian Church was quite
aware whence Gnosticism came is shown by the form of
1 " Mahawanso," p. 171.
^ Saturday Review, February 6, 1886.
234 BUDDHISM lAT CHRISTENDOM.
adjudication prescribed for those who renounced it It ex-
pressly mentions Bo'SSa and Sicuflmvo? (Sakya).^
Attempts have been made to put forward the date of the
introduction of Gnosticism to the second century A.D., but an
able article in the new "Encyclopaedia Britannica,"by Principal
Tulloch, shows how futile these attempts have been. He
says that at the date of Christ, Egypt and Syria were so
saturated with it that it was " in the air." It is to be found
" especially in the theology of the Alexandrian Jews." It is
" represented in the writings of Philo and in the influence
flowing from the Persian and Buddhist religions." It is in
the Septuagint and the Book of Wisdom. He cites also a
number of texts showing Gnosticism in the New Testament.
In this he follows Herder, Mosheim, Hammond, and Brucker,
who, as Mutter shows, "discover Gnosticism and the eastern
philosophy on almost every page " of that sacred volume.^
According to Principal Tulloch, the Gnostics taught that
the universe " does not proceed immediately from a Supreme
Being." The god of the Gnostics, like En Soph of the
" Kabbalah," is formless, inconceivable, inactive, and, being
perfect, is incapable of imperfect work. This god is called
by Basilides "The Unnameable," and by Valentinus "Buthos"
(the Abyss).
" From this transcendent source," says Principal Tulloch,
" existence springs by emanation in a series of spiritual
powers. It is only through these powers, or energies, that
the infinite passes into life and activity, and becomes capable
of representation." To this higher spiritual world is given
the name of YlXiiptojua (Pleroma), and the divine powers com-
posing it in their ever-expanding procession from the highest
are called alCovi<i (yEons).
The Buddhist words Nirvritti and Pravritti are the Buthos
and Pleroma of the Gnostics. It was held that for countless
millions of ages Swayambhu brooded in Nirvritti, rayless,
quiescent, unfashioned matter, or perhaps I should write
spiritual substance. Then from him emanated Padmapani
' Hunter's " India Gazetteer," citing Weber.
- " Histoirc Critique de Gnosticisme," vol. i. p. 124.
GNOSTICISM.
235
and the four other Dhyani (heavenly) Buddhas. In Gnos-
ticism, from "The Unnameable," the inactive unborn God,
dweUing in Buthos, proceeded five Beings as ^ons, Nov?,
A0709, <J>/3ov»?o-t9, So</;m, Auva^£9, who peopled the spaces with
bright spirits dwelling in luminous worlds. This fashioned,
organic, luminous matter, was the Pleroma, or Buddhist
Pravritti ; Nous and Padmapani being the active artificers
in either case. The luminous world systems were called
Ogdoads. In Buddhism they are called Buddha Kshetras,
luminous counterparts of the starry dome of heaven, with the
Great Dragon for apex and the zodiac for base. Padmapani
means bearing the lotus, a bud from the great cosmical
emblem. In Gnostic gems and Buddhist sculptures the
Divine Child is usually represented either seated on a lotus
or holding a bud in his hand.
Here is a representation of the Child Christ taken from
the catacombs. He also
is emerging from a lotus
or lily.
Padmapani is also
called Manas, a complete
equivalent for Nous, the
head ^on of the Gnos-
tics.-^
We have shown that
Buddha, as the elephant
issuing from the mighty
fish, symbolized the ac-
tive God ruling in Pra-
vritti, or the Pleroma. The
same is said of Christ.
"It was the Father's
good pleasure that in
Him the \\\\o\q pleroma should have its home" (Col. i. 19).
" In Him dwells the whole //^r^wrt; of the -| -p. •, f- in
bodily shape, [i.e. ' corporeally '] " (Col. ii. 9).
^ Hodgson, " Languages, etc., of Nipal," p. 78.
Fig. 21.
236 BUDDHISM IN CHRISTENDOM.
"The Church which is His body, the plej^onia of Him that
filleth all in all" (Eph. i. 23).
"That ye may be filled unto all the pleroina of God, unto
the measure of the stature of the pleroina of Christ"
(Eph. iii. 19).
" Of Was pleroina we all received " (John i. 16).
In the great controversy carried on by the Gnostics, these
texts were considered most important. Their works have
been burnt ; but we see from Irenaeus that they also relied on
the frequent mention of the Gnostic ^ons in the New
Testament.
" Even the mystery which hath been hid from the ^ons
and generations, but now is made manifest to his saints "
(Col. i. 26).
"According to the purpose of the ^ons, which He
purposed in Christ Jesus our Lord" (Eph. iii. 11).
The Gnostics, too, pointed out in the "giving" (com-
munion), the prayer to "the ^ons of the aeon."^
Perhaps the following passage, from the Liturgy of St.
James, is what is alluded to —
"O beneficent King of the ^ons, and Maker of the whole
creation."^
The same Gnostics, in their controversy with Irenaeus,
cited (Eph. ii. 21).
" To all the generations of the /Eons of the a^on." They
asserted, too, as I have shown, that the twelve disciples
signified the twelve mystical months of Christ's life, the
twelve ^ons residing in the pleroma ; that the twelfth was
Christ's death, the " suffering ^on ; " that the woman with
the issue of blood twelve years, meant also the mystic cured
at last.3
They asserted, too, that all created things were images of
the ^Eons, and a shadow of the pleroma.*
The words " Gnosis " and " Sophia " are used for mystical
or interior knowledge all through the New Testament.
1 Iren., " Hsr.," bk. i. 3.
2 Neal, " Liturgies of the Greek Church," p. 32.
3 Iren., " Ha:r.," lib. i. 3. " Ibid., ii. 7, 8.
GNOSTICISM. 237
"Wisdom is justified of her children," says Christ
(Matt. xi. 19).
"Walk in Sophia," says St. Paul (Col. iv. 5).
"And thou, child, shalt be called the prophet of the
Highest : for thou shalt go before the face of the Lord to pre-
pare His ways ; to give the Gnosis of salvation unto His
people" (Luke i. "j^, yy).
" But grow in grace, and in the Gnosis of our Lord and
Saviour Jesus Christ" (2 Peter iii. 18).
" O the depth of the riches both of Sophia and Gnosis of
God" (Rom. xi. },2))-
Now it seems significant of the extreme distance that we
have travelled from the great spiritual thought of the epoch
of Christ, that a candid and acute writer like Principal
Tulloch should finish his article on Gnosticism in the way
that he does. He admits the Buddhist derivation of it. He
admits that Philo and the Septuagint and the New Testa-
ment are full of it ; but he holds, if I read his article aright,
that when Christ's disciples described their Master as the
King of ^ons, and Lord of the Pleroma, the Son who alone
could reveal the Father, whom no man has seen, they some-
how spoke not as missionaries, but victims of a phraseology
that they did not understand.
Instead of the Gnosis of the mysteries of the kingdom of
heaven being the quintessence of Christianity, it was a foreign
and indeed a hostile accretion. A dull monk, named Iren^us,
has so pronounced, and his doctrine is final.
Of course, the poor Gnostics of Alexandria might have
replied, " If you think, like Irenaeus, that the idea of an in-
visible Father, dwelling in Buthos, is an absurdity ; if you
think, like him, that the world was created by the Father, and
not the Son, why base your Christianity exclusively on our
writings ? You must either discard the Fourth Gospel, or
allow its authors to explain its meaning."
In point of fact, the notion of a Divine Son being born
from the Eternal Father, by the help of Sophia, though the
breath of life of the religion of the Gnosis is an unmanageable
accretion in the lower or temple Christianity. On the plane
t\
238 BUDDHISM IN CHRISTENDOM.
of matter the trithcism of the Council of Nice has been judged
by the thought of modern Europe and condemned. This is
the case within, as well as without the Church, and in Eng-
land most conspicuously. The trinity idea is nominally
accepted, but Broad Churchmen are monotheists who worship
the Father, Low Churchmen are monotheists who worship the
Son, and High Churchmen are monotheists who worship the
Holy Ghost.
" O God the Father of heaven : have mercy upon us miser-
able sinners."
" O God the Son, Redeemer of the world : have mercy upon
us miserable sinners."
" O God the Holy Ghost, proceeding from the Father and
the Son : have mercy upon us miserable sinners."
Unitarians maintain that whatever the Athanasian Creed
may be, this liturgy is either pure polytheism or pure nonsense,
and it is difficult to find a flaw in their reasoning.
Man comes into the world and schemes and dreams. He
grows grey prematurely, to hand down his name as a states-
man, poet, soldier, founder of a house. But athwart his
schemes and dreams comes a universal experience — failure.
The inner life and the outer life can never correspond. Years
pass, and the hard facts of existence, famines and spoliation, and
w^ars and misery perplex the dreamer's mind. Alone at night
new thoughts crowd upon him. He dreams of a God dis-
tinct from the God of priests and creeds. Beyond the
Pleroma, beyond the million twinkling Ogdoads, the starry
Buddha Kshetras of the Buddhist, sits the Unnameable, a
God that evades alike philosophers and workers in marble.
To such a dreamer, a trinity is a necessity. Only through
the anthropomorphic God can he get at the Unseen. And
that, not by the aid of brain and Bible, but by the aid of
Sophia, the Holy Ghost.
It is a relief to turn from modern polemical writers to the
fine Gnosticism of Clement of Alexandria. Kaye, the late
Bishop of Lincoln, has a chapter in his work, " Clement of
Alexandria," which gives, chiefly from the Stromata, a good
analysis of what the father calls the teaching of the " Christian
»
GNOSTICISM. 239
Gnostic." Clement declares that there is a "twofold know-
ledge." The first is the " milk for babes " of St. Paul. The
second is the " strong meat " of the Gnosis. The first is
" common to all mankind, irrational as well as rational, being
derived through the senses ; " and the other, called the Gnosis,
receives its character from mind and reason.^ The higher
knowledge was " not designed for the multitude, but com-
municated to those only who were capable of receiving it
orally, not by writing." ^ Peter, James, John, and Paul,
specially received this Gnosis from Christ.^ John the Baptist
and Job are conspicuous examples of Gnostics under the old
law. The Gnostic " alone possess the true and spiritual mean-
ing of the scriptures." To him " the sayings of our Lord,
though obscure to others, are clear and manifest." * The
words— the " Elect," the " Seed of Abraham," the " Called,"
the " Spiritual Levite," the " True Israelite," the " Friend and
Son," the " King," do not refer to literal Hebrews, but to the
winnowed group of earth's high mystics.^ Gnosticism is the
" divine science." It is " the light that comes into the soul."
It is a " rational death, separating the soul from the passions." ^
It is not born with men ; it is a growth, a " mystical habit,"
acquired by degrees.'^ By it " man becomes assimilated to
God." ^ He gains the privilege of being called " brother " by
Christ. He is the friend and son of God ; ^ he is the " God-
bearer ; " he is God, walking in the flesh.
The Unnameable of the Gnostics is very like the God of
Fichte's fine prayer —
" Exalted and living Will, whom no name can express
and no idea embrace, I yet may raise my heart to Thee ! for
Thou and I art not divided. Thy voice is audible within me.
In Thee, the Incomprehensible, my own nature and the whole
world become intelligible to me ; every riddle of existence is
solved, and perfect harmony reigns in my soul. I veil my
face before Thee, and lay my hand upon my lips. Such as
^ Kaye, " Clement of Alexandria," pp. 239, 247. See also Clement,
S. L. 6 D. ccxxxvii. i.
2 Ibid., p. 241. 3 Ibid. ^ ibid., 240. ^ i^id., p. 253.
6 Ibid., 240. ^ Ibid., 239. » Ibid., 233. ^ Ibid., 242.
240 BUDDHISM IN CHRISTENDOM.
Thou really art— such as Thou appearcst unto Thyself—
I can no more behold Thee than I can become like Thee.
After thousands of thousands of lives such as superior spirits
live, I should be as little able to understand Thee as in this
house of clay. What I understand is, from my very under-
standing it, finite, and by no progression can ever be
transformed into the infinite. Thou diffcrcst from the finite,
not in decrrec, but in kind. I will not attempt that which
my finite nature forbids. I will not seek to know the nature
and the essence of Thy being. But Thy relations to myself and
to all that is finite lie open before my eyes. Thou createst
in me the consciousness of my duty— of my destination in
the series of rational beings ; how, I know not, nor need I to
know. Thou knowest my thoughts and acceptest my inten-
tions. In the contemplation of this. Thy relation to my finite
nature, I will be tranquil and happy. Of myself I know not
what I ought to do. I will do it simply, joyfully, and without
cavil, for it is Thy voice that commands me, and the strength
with which I perform my duty is Thy strength. I am tran-
quil under every event of the world, for it is Thy world.
Whatever happens forms part of the plan of the eternal world
and of Thy goodness. What in this plan is positive good,
and what only means of removing existing evil, I know not.
In Thy world all will end in good — this is enough for me, and
in this faith I stand fast— but what in Thy world is mere
gcrui, what blossom, and what the perfect fruit, I know not.
The only thing which is important to me is the progress of
reason and of morality through all the ranks of rational
beings.
"When my heart is closed to all earthly desires, the
universe appears to my eye in a glorified aspect. The dead
cumbrous masses which served only to fill space, disappear,
and in their place the eternal stream of life and strength and
action flows on from its source — primeval life ; from TJiy
life. Thou Everlasting One ! " — Fichte, " Bestimmung des
Menschen."
( 241 )
CHAPTER XIX.
Christianity at Alexandria — The Church at Jerusalem.
Christianity at Alexandria.
I NOW come to a very important question. Was there any
connection between the Therapeut monasteries of Alexandria
and the subsequent Christian monasteries in Egypt and else-
where .'* Smith's " Dictionary of Christian Antiquities," denies
this unhesitatingly, and dates the Christian monasteries not
earlier than the fourth century. On the other hand, Catholic
writers maintain that it is quite impossible to make any
historical gap or line of severance between the Therapeuts,
" the monks of the old law," ^ as St. Jerome calls them, and
the Christian monks of Alexandria. Eusebius, St. Jerome,
Sozomenes, and Cassien, all maintained that monasteries in
Christendom were due to the Therapeut converts of St. Mark,
the first Bishop of Alexandria. Eusebius, in point of fact,
has an elaborate chapter to show that Philo, in his book "The
Contemplative Life," made a mistake, and sketched a com-
munity of Christians, believing them to be Jews. St. Jerome
makes the same assertion ; and it is well known that the poet
Racine, in a fit of piety, translated Philo's treatise to be used
as a Catholic book of devotion. It is important that no writer
in the early Christian Church could see any difference between
a Therapeut and a Christian monastery. Without doubt the
three grades of Christian ecclesiastics — the ephemereut or
bishop, the presbyter, and the diakonos, were derived from
the three grades of Therapeut monks.
^ Epist. IV. ad Rust.
R
242 BUDDHISM IN CHRISTENDOM.
If, too, there was no connection between the Therapcuts
of Alexandria and the early Christians, why was the word
" Therapeut " first used to name the new sect ? " The
Christians," says Bingham, citing Epiphanius, " were at first
called Thcrapeutai and Jessians." ^ The word " Jessians," by
the same Father, was pronounced an equivalent of " Essenes." ^
St. Dionysius the Areopagite furnishes us with another
important fact. The word Therapeut, in the early church,
was used to describe the third and highest grade of Christian
initiation, the perfected adept.
The other names given to Christians in the earliest times
are important. The school of philosophy at Alexandria was
called, by the outside world, " The Eclectics," and so were
the early Christians. They were also named " Brethren,"
"Believers," "Saints," "Temples of God," "Temples of
Christ," ^ all strange names for professed anti-mystics. It
must be remembered that the perfected Essene was called
" The Temple of the Holy Ghost."
Another important name was made use of. The early
Christians were called " Gnostics." Clement of Alexandria
calls himself a Christian Gnostic. Athanasius and Evagrius
Ponticus also make use of the same term. Socrates cites
a passage from the writings of the latter which describes
" a monk of great renown, of the sect of the Gnostics ; " and
he shows that this alludes to "a monk in a village called
Parembole, near Alexandria, whom Evagrius and the rest
called by the then known name of Christian Gnostics."^
The monks of the Greek Church still retain traces of the
Therapeut influence. The strictest, those of the " Great
Habit," content themselves with four, and even two hours'
sleep. They eat no flesh ; they never drink anything but
water. They are cenobites ; and some, in a little garden
with figs, grapes, and cherries, still attempt to be anchorites,
like St. Anthony. In the Greek Church the consecrated
1 "Antiquities of the Christian Church," vol. i. p. i.
2 " Haer.," ii. 29.
3 Bingham, " Antiquities of the Christian Church," vol. i. pp. 3, 4.
* Bingham, " Antiquities of the Christian Church," p. 4.
THE EARLY CHURCH. 243
bread (pain benit) is almost as much esteemed as that of the
communion table, and the holy water is drunk eagerly by
the sick, etc., plain echoes of early Essenism. The poorer
monks cultivate the land as in an Essene monastery. In the
centre of the monastery is the sanctuary detached with its
" holy gate." The cells are ranged around as in a Buddhist
convent.^ The monasteries send out their begging friars.^
Bishop Bigandet has pointed out that there are " numerous
points of close similarity " between the Christian and Buddhist
ceremonies when a novice is received into a monastery.^ The
main rite in both cases seems to consist in what Christendom
calls " casting off the old man," as symbolized by the secular
dress, and donning the new, the dalmatic, alb, and other
monkish garments, identical, as we have shown, in Christianity
and Buddhism. With the Buddhists the head is clean shaved
on the occasion, with the Christians a rim of hair is left to
represent the " crown of thorns." * The Christian postulant
appears bearing a lighted taper. In Buddhism a light is also
kindled. The Buddhist postulant has a ring placed on his
finger, and so does the abbot in a monastery.^ In the Greek
Church the " Contacium " "^ is produced, in the Buddhist the
" Patimokkha," both works being the regulations of monastic
life. A fan is given alike to the Buddhist and to the deacon
in the Greek Church.'' Vows of poverty, chastity, and
obedience are pronounced in both cases after much cate-
chizing, bell-ringing, incense-burning, hymns to the Buddhist
or Christian Triad, etc. At one moment the Bible is placed
on the head of the postulant. In Buddhism the same cere-
mony is performed with the Pancha Raksha Sastra.^ The
head of the monastery (abbot from abba, father), with
crozier and mitre, conducts the proceedings in both religions.
A feast terminates the proceedings with the Buddhists, after
the neophyte has been allowed to offer the food oblations to
1 See Picart, " Cdrdmonies, etc.," vol. i. pp. 67-71, 100-109
2 Ibid., vol. iii. p. 136. s '< Gaudama," p. 488.
■* Picart, " Ceremonies," vol. ii. p. 130.
^ Compare Hodgson, p. 140, and Picart, vol. ii. p. 143.
6 Picart, vol. iii. p. 132. 7 j^jf}^ p j^j.
» Compare Picart, vol. iii. p. 132, with Hodgson, p. 143.
244 BUDDHISM IN CHRISTENDOM.
the statues of Buddha and his saints.^ At the ordination
of a priest the same power is given by the ceremony of
touching the communion chaHce and pattine.-^ In a Greek
monastery is an interesting ceremony. At the termination of
the chief meal in the refectory, the presiding monk blesses
a small portion of the food and drink, and it is handed round
to all, quite reproducing the Therapeut " mysteries " of Philo.^
The Church of Jerusalem.
This brings us to the Church of Jerusalem ; and the
hastiest glance at the first popular work that describes it
shows us that it was closely modelled on a Therapeut com-
munity. Renan, in his work " Les Apotres," calls it " a
monastery without iron gates." ^ Migne, " Dictionnaire des
Abbayes," brings it forward to overthrow the Protestant
position that monasteries were unknown in the early church.^
Its members were cenobites, as Renan shows.^ " No one
possessed anything that he could call his own. On becoming
a disciple of Jesus, he sold his goods and gave the proceeds
to the society. The officers of the society distributed this as
each had need. All lived together in one quarter of the
city.'"'
There were other points of close similarity. The disciples
lived in groups of houses, with a central house as a place of
meeting, making the resemblance to a Therapeut or Buddhist
monastery as close as was practicable in a hostile city.^ " Long
hours were passed in prayer. Ecstasies were frequent. Each
one believed himself constantly under the influence of divine
inspiration." ^ The breaking of bread was mystical and sacra-
mental. " The bread itself became in a certain sense Jesus,
conceived as the sole source of human strength." ^° These
repasts, which Renan calls the " soul of Christian mysteries,"
took place first of all at night, as with the Therapeuts. They
1 Hodgson, p. 142. " Picart, vol. ii. p. 133.
3 Ibid., vol. iii. p. 137. * Renan, "Les Apotres," p. 75.
6 Ibid., p. 970. ^ Ibid., pp. 75, 86.
7 Ibid., p. 76 ; see also Acts ii. 44, 46, 47.
8 Ibid., p. 76 ; Acts xii. 12. » Ibid., p. l6. i'' Ibid., p. 76.
THE EARLY CHURCH. 245
were then restricted to evenings of Sunday, and by-and-by
were celebrated in the morning. The temporary chef de table,
as Renan calls him, broke the bread and blessed the cup.
Here we have the ephemereut of the Therapeuts.^ Into these
poor houses of holy beggars the commonest beggar found
admittance. This was, as Renan suggests, the great engine
of propagandism. Penury found clothing and food and
sympathy. The proud exclusiveness of the high caste Jews
was denounced. The doors of heaven were thrown open to
the poor man.^
We see, too, that within a year or two of Christ's death
seven deacons were chosen. This is a Therapeut title, and a
Therapeut office. " Sisters " also have their holy functions,^
a Therapeut custom, but one that went completely counter to
the genius of the Lower Judaism.^ Renan, an impartial judge,
says that the Protestants in modernizing nuns, beguines, brides
of heaven, cenobites, socialism, fail to appreciate the very
earliest institutions of Christianity.^
And as we read his glowing pages describing these days,
we are a little surprised that English bishops should seriously
state that the acrKijr)'/?, or mystic, was unknown in them. Far
from being anti-mystical, the little church at Jerusalem has
inspired and parented all the highest mysticism that the West
has since known. " All the secrets of the great knowledge of
the interior life, the most glorious creation of Christendom, were
there in germ." ^ St. Basil, St. Arsenius, St. John the Mystic
were then rendered possible. Quakers, Irvingites, Shakers,
Mormons, and " Spiritists " have looked back upon and been
developed by that one church.'' All were possessed of the
spirit, and exhibited all the phenomena of illuminism. All
had the baptism of the spirit, the baptism of fire, which took
the outside evidence of tongues of flame.^ The risen Saviour
constantly appeared in person, as He has since appeared in
1 Renan, " Les Apotres," pp. 81, 82. He cites i Cor. x. 16 ; Justin,
" Apol.," i. 65-67 ; Acts XX. 7-1 1 : Pliny, " Epist.," x. 97 ; Justin, " ApoL,"
i. 67.
2 Renan, "Les Apotres," pp. 116, 117. ^ Rom. xvi. i; i Cor. ix. 5.
* Renan, " Les Apotres," p. 122. ° Ibid., pp. 123, 125.
* Ibid., p. Ti. "^ Ibid., p. 62. * Ibid., p. 59.
246 BUDDHISM IN CHRISTENDOM.
times of spiritual fervour to other visionaries. " In an island
near Rotterdam," says the French scholar, "which has a
population of austere Calvinists, the peasants believe that
Christ comes to the bed of death to assure the elect of their
justification. Many see Him in point of fact."^ The visions
of the Church of Jerusalem were produced like all other
visions, by a " life of fasting and austerity." ^ For this they
had the example of their Divine Master, who went through a
similar preparation, and "who more than once presented in
His person the ordinary phenomena of extasia."^
The Church of Jerusalem, the Church of the Nazarenes,
as it was called, started with a high priest of Christendom.
Eusebius, on the authority of Hegisippus, informs us that
James, the brother of Christ, was appointed high priest there
after His death. Epiphanius confirms this, and states that as
high priest he went once a year into the holy of holies.^
I will write down the passage from Hegisippus about
James —
" He was consecrated from his mother's womb. He drank
neither wine nor strong drink, neither ate he any living thing.
A razor never went upon his head. He anointed not him-
self with oil, nor did he use a bath. He alone was allowed
to enter into the holies. For he did not wear woollen gar-
ments, but linen. And he alone entered the sanctuary and
was found upon his knees praying for the forgiveness of the
people, so that his knees became hard like a camel's through
his constant bending and supplication before God, and asking
for forgiveness for the people." ^
This passage is rejected as unhistorical by Bishop Light-
foot, not on the grounds that the writer is reputed untrust-
worthy, but on account of the ascetic character assigned to
St. James. But the early fathers believed in Hegisippus.
Epiphanius, in commending the passage, adds the sons of
Zebedee to the list of ascetics.
1 Renan, " Les Apotres," p. 22.
2 Ibid., p. 72 ; see also St. Luke ii. -^p ; 2 Cor. vi. 5 ; xi. 27.
3 Ibid., p. 70 ; citing St. Mark iii. 2(, et seq.j St. John x. 20, et seq.;
xii. 27, et seq.
^ " Hser.," l.xviii. 13. ^ Eusebius, " Hist. Eccl.," ii. 23.
THE EARLY CHURCH. 247
"For John and James together with our own James
embraced that same plan of hfe. The two first of these were
the sons of Zebedee ; and the last, being the son of Joseph,
was called the Lord's brother because with Him [the Lord]
was he [James] nurtured and brought up, and by Him [the
Lord] was he [James] always held as a brother, on account, of
course, of Joseph's well-known connection with Mary, who
was married to him. Moreover, to this latter James only was
that honour assigned : once yearly to enter the holy of holies,
because he was both a Nazarene and related by descent to
the priesthood." ^
The father adds that James ate no animal food, and also
wore the bactreum or metal plate of the high priest. Let
us see also what Clement of Alexandria says of St. Matthew —
"It is far better to be happy than to have a demon
dwelling with us. And happiness is found in the practice
of virtue. Accordingly, the Apostle Matthew partook of
seeds, and nuts, and vegetables without flesh." ^
This picture given of himself by St. Peter in the Clemen-
tine " Homilies " is equally Essenic —
" However such a choice has occurred to you, perhaps
without your understanding or knowing my manner of life,
that I use only bread and olives and rarely pot-herbs ; and
this is my only coat and cloak which I wear." ^
Here is another passage —
" The Prophet of the Truth, who appeared on earth, taught
us that the Maker and God of all gave two kingdoms to two
[beings], good and evil, granting to the evil the sovereignty
over the present world. . . . Those men who choose the
present have power to be rich, to revel in luxury, to indulge
in pleasures, and to do whatever they can. For they will
possess none of the future goods. But those who have de-
termined to accept the blessings of the future reign have no
right to regard as their own the things that are here, since
they belong to a foreign king, with the exception only of
water and bread and those things procured with sweat to
1 Epiphanius, " Haer.," Ixxviii. 13, 14. "^ " PEedag.," ii. i.
3 Clem., " Horn.," xii. 6.
248 BUDDHISM IN CHRISTENDOM.
maintain life (for it is not lawful to commit suicide) ; and also
only one garment, for they are not permitted to go naked, on
account of the all-seeing Heaven." ^
The popular theory of the day is that Christ and His
earliest disciples were orthodox Jews who proposed to fulfil
every jot and tittle of the law as interpreted by the dominant
party. Baur is the leading exponent of this theory. He
holds that Christianity, which is the direct opposite of Mosaism,
came from St. Paul.
But in judging ancient creeds there is an infallible test —
rites. What were the rites of the early Church of Jerusalem .'*
Plainly those of the Essenes. They had baptism and the
bloodless oblation. James, the first high priest, abstained
from meat and wine. He was consecrated from his mother's
womb, that is, he and the other members of his Church were
called Nazarenes, because they were Nazarenes. " We are
they of whom it is written, Her Nazarites were whiter than
snow ! " says Tertullian.^ St. James was plainly bound by
a vow to abstain from wine for life. He shunned the use
of oil. This, as I shall show, meets Bishop Lightfoot's
argument that the Christians could not have been Essenes
because they used oil. Renan cites many passages to show
that tribute was sent to the high priest of Christendom from
distant churches.^
If we could bring these questions, some will say, from the
misty realms of polemics into the region of exact historical
knowledge, how happy we should be. It so happens that we
can bring this question into the region of exact historical
knowledge. A most valuable document has survived. It is
a statement of the case of the Ebionites, or the disciples of
the Church of Jerusalem, against St. Paul. This document is
known as the Clementine " Homilies."
In it St. Peter and St. Paul appear and argue out the
various points of Christian teaching. St. Paul is Simon
Magus, and the main points against him arc that he " rejects
1 Clem., " Horn.," xv. 7. 2 « Ver. Marcion," iv. c. 8.
^ " Les Apotres," p. 78 ; Acts xi. 29, 30; xxiv. 17 ; Gal. ii. 10; Rom.
XV. 26, et seq.
THE EARLY CHURCH. 249
Jerusalem,"^ and believes in his own "visions."^ He is also
accused of announcing that he is Christ in person.^ That he
never was the Prophet of the Gentiles is held as proved from
the text Matt, xxviii. 19.
But more crucial questions arise. In this work are bloody-
sacrifices forbidden or enjoined 1 Is mystic communion with
the next world a crime punishable with death or the first
duty of man .? Is the shewbread of the temple to remain
the food of the priests exclusively, or is it to be given to
every citizen of the New Jerusalem ? One glance at such
a work will settle such questions for ever.
That glance shows us that the author of the Clementine
" Homilies " is a disciple of mystical Israel, detesting the
ruling of the Sadducees and the anti-mystical expositors.
Against the sacrifice of blood he is especially moved. The
rites of the Ebionites also are the rites of the Buddhists,
Essenes, and the Christians, as we know them.
In the arguments that are carried on between Simon
Magus and Simon Peter, the latter boldly cites the passage
about the "jot or tittle." He gives it, in fact, in a form
slightly varying from St. Matthew's Gospel, which seems to
point to the fact that he is citing the lost Gospel of the
Hebrews, which is known to have been the Gospel of the
Ebionites. The passage runs thus : " The heaven and earth
shall pass away, but not one jot or tittle shall pass from the
Law." ^ This fact is important, as it shows that the passage
upon which such a large superstructure has been erected was
intended to bear nothing of the sort. It was framed to
condemn the Mosaism of the bloody sacrifice, and not to
announce that it was the ultimate revelation of God to man.
St. Paul is strongly condemned in the argument for neglect-
ing the Hebrew scriptures ; but canons of interpretation are
laid down which practically annul them. It is announced
that the Law was given by Moses orally to the seventy wise
men, and that in writing it down " many chapters " have been
added,
^ " Horn.," ii. cap. 22. 2 ibid. ^ Ibid., xvii. 7.
* Ibid., iii. cap. Ii.
250 BUDDHISM IN CHRISTENDOM.
The Gospel is cited to show that the legitimate ex-
positors, the Sadducees, have erred, " not knowing the true
things of the scriptures." Here again we seem to have a
citation from the Gospel of the Hebrews.'- Another saying
of Christ is recorded, " Be ye prudent moneychangers " (in
the matter of scripture interpretation). The canon laid doWn
in the Clementine " Homilies " is that the only test of a true
scripture is whether or not it coincides with the teaching of
Christ. This, of course, practically supersedes the Old Testa-
ment with the new one.
The way in which the bloody sacrifice is explained away
gives us a good idea of the Essene allegorizing. St. Peter
argues thus against St. Paul —
" But that He is not pleased with sacrifices is shown by
this, that those who lusted after flesh were slain as soon as
they tasted it, and were consigned to a tomb, so that it was
called the grave of lusts. He then, who at the feast was dis-
pleased with the slaughtering of animals, not wishing them to
be slain, did not ordain sacrifices as desiring them, nor from
the beginning did he require them. For neither are sacrifices
accomplished without the slaughter of animals, nor can the
firstfruits be presented. But how is it possible for Him to
abide in darkness, and smoke, and storm (for this also is
written), Who created a pure heaven, and created the sun to
give light to all."
The first Epistle of Clement to the Corinthians, an epistle
read in the primitive church, confirms the account of the
status of the Christian high priest of Jerusalem —
" Seeing then these things are manifest to us, it will
behove us to take care that, looking into the depths of the
divine gnosis, we do all things in order whatsoever our Lord
has commanded us to do. And particularly that we perform
our offerings and service to God at their appointed seasons,
for these He has commanded to be done, not rashly and
disorderly, but at certain determinate times and hours. And
therefore He has ordained by His supreme will and authority
both when and by what persons they are to be performed,
1 Comp. Matt. xxii. 29.
THE EARLY CHURCH. 25 I
that SO all things being piously done unto all well pleasing,
they may be acceptable unto Him. They therefore who
make their offerings at the appointed seasons are happy and
accepted because, that obeying the commandments of the
Lord, they are free from sin. And the same care must be had
of the persons that minister unto him. For the chief priest
has his proper services, and to the priests their proper place
is appointed. And to the Levites appertain their proper
ministries. And the layman is confined within the bounds of
what is commanded to laymen. Let every one of you brethren
bless God in his proper station with a good conscience and
with all gravity, not exceeding the rule of his service that is
appointed to him. The daily sacrifices are not offered every-
where, nor the peace-offerings, nor the sacrifices appointed for
sins and transgressions, but only at Jerusalem. Nor in any
place there but only at the altar before the temple ; that
which is offered being first diligently examined by the high
priest and the other minister we before mentioned " (ch. xviii.
ver. 13, ^/ seq^.
Now it is impossible to confuse this Christian " high
priest " and the Jewish one. It is stated distinctly that the
first has been established by God through Christ (xix. 7). It
is also stated that Christ has laid down what " offerings and
service " must be performed (xviii. 14). Indeed, St. Clement,
misquoting Isaiah (Ix. 17), finds a passage promising Christian
bishops in the works of that early prophet (i Clement xix. 6).
There is a passage in the Gospel of the Hebrews that
throws additional light on the head of the Christian Church at
Jerusalem. The author of the later portion of the Acts and
Luke's Gospel is an author who, in the view of modern
scholarship, is not very trustworthy. He writes with a pur-
pose, which is to throw a veil over the sharp controversies of
St. Peter and St. Paul, which are very patent in other parts
of the New Testament. His motive also is, I think, to give
an undue prominence to those apostles, and to the Roman
Church which they are said to have founded. He gives Peter
' what Renan calls a " certain precedence," ^ though we see
" Les Apotres," p. 98.
252 BUDDHISM IN CHRISTENDOM.
from St. Paul's Epistle to the Galatians, that when James the
high priest sent a messenger forbidding Peter to eat meat
with the Gentiles, he felt bound to obey.^ I think it is quite
certain that if we had the earliest gospel, the Gospel of the
Hebrews, we should see the status of St. James represented
in a far different light. It was written in Hebrew, the lan-
guage of the disciples at Jerusalem, and was used by the
Nazarites and Ebionites when, after the destruction of the
temple, they took refuge in Palla, beyond Jordan.
Fortunately a very important passage from this Gospel
has been rescued to us by St. Jerome, in his w^ork, " De Viris
Illustribus." In it we see that the first apostle that Christ
appeared to was St. James, and that as early as the night of
the crucifixion. That this circumstance should be mentioned
in the earliest gospel and suppressed in the later ones, enables
us to appreciate more justly such passages as that of Matthew,
where Christ announces that Peter is the rock on which the
Church is founded.
" The Lord, after giving His shroud to the servant of the
priest, went forth and appeared unto James. Now James,
since he had drunk in the cup of the Saviour, had made oath
not to eat bread until he had seen Him risen from the dead.
The Lord then said, ' Bring me a table and some bread ! '
And when He had received that which He commanded. He
took the bread and blessed it, and brake it, and gave it to
James saying, ' My brother, eat this bread, because the Son of
Man is risen from the dead.' "
" Maranatha ! "— " The Lord is risen!" This was the
great catchword of the early Christians, and this passage
looks very like the first institution of the communion service.
At any rate the account of the last supper in the Gospel of
the Hebrews was manifestly quite different from the accounts
given in our present gospels. There we see nothing about
James drinking out of Christ's cup, a fact which proves that
the contents of the cup must have been water, for St. James
was bound by the vow of the Nazarite to drink water for life.
" The Ebionites," says Robertson, " abstained from flesh, and
1 Gal. ii. 12, 13.
THE EARLY CHURCH. 253
from wine even in the sacrament." ^ As the Gospel of the
Hebrews or Nazarites was the gospel used by them, it is
difficult to see how the passage about the " fruit of the vine "
could have been in it when they used it.
This brings us to the " temple " where St. James minis-
tered as high priest. It is plain that it would have been
quite impossible for him to have entered the holy of holies
of the regular temple, if only for the obstacle of the temple
guards. This gives a significance to the passages in Reve-
lations, describing the temple of the mystic Jerusalem, which
of course would be modelled on the temple familiar to the
white-robed saints of the material New Jerusalem, the "angel "
taking the " golden censer," and " filling it with the fire of the
altar," the "lamps," the "candlesticks," the "golden altar," the
" incense." Dean Stanley pronounced that the catacombs
were modelled on the sepulchral crypts of Palestine.
Keim points out that the command given in chap. xi.
ver. 2 to leave out the court of the' bloody sacrifices in the
ideal temple of the New Jerusalem, is an additional piece of
evidence in favour of the Essenism of early Christianity ; and
that ver. 15, chap. vii. points to Essene night-worship.
Perhaps the rites of the Greek Church may help us here.
At eight o'clock in the morning, on the day after Good
Friday, the Greeks at Jerusalem put out all lights, including
those burning in the holy sepulchre. They then act like
madmen, wrestle, kick each other, yell, howl, and roar with
meaningless laughter, at least, they did one hundred years
ago. Plainly, the general idea was that the Light of the
World was in the tomb, and the demoniacal host rulers. It
lets in some light on the orgies which the different sections
of early Christianity accused each other of committing, the
lights put out, etc. It shows also the meaning of the buffoon
mass in the cathedrals during the Middle Ages, when students,
attired in mitre and cope, holding the scriptures upside down,
preached mock sermons, and turned every detail of the
Christian ritual into wild tomfoolery.^ At three o'clock in
1 " History of the Christian Church," vol. i. p. 'i,'^.
2 Hone, "Ancient Mysteries," p. 159.
2 54 BUDDHISM IN CHRISTENDOM.
the afternoon, the Patriarch of Jerusalem comes with a large
procession, and marches three times round the holy sepul-
chre. He then enters it (the solitary time during the year),
taking with him a bundle of tapers. All these ceremonies
are based on the legend that fire from heaven descends
miraculously to the holy sepulchre the day after Good
Friday. Out comes the patriarch with his bundle of tapers
all lit, and the mob scramble for them, and wrestle to light
their own tapers, and blow out those of their neighbours.^
After this, all call out, " Christ is risen ! " In every Greek
church at this time they give the kiss of peace ; and the
consecrated bread {pain benit), the truest relic of the Essenic
love-feast, is distributed. The sacrament taken at this time
is considered, beyond measure, more efficacious than at any
other. Indeed, many pious people communicate only at this
season.
Whether in this little picture of the head of the church
at Jerusalem, going alone and once a year into the holy
place, we get any key to the similar action on the part of
St. James, I cannot tell. The sepulchre of the Founder of
Christianity would probably be an object of paramount
veneration from an early date.
As a centre for great pilgrimages, holy offerings, mira-
culous cures, etc., the sepulchral mound of a great saint in
Buddhism had already acquired the highest importance. In
the earliest catacombs, we see that the sepulchres of Christian
saints were similarly utilized. Pilgrimages were of great
importance in the early religions. They supported the priest-
hood. Also they were a form of initiation into the mysteries,
Eleusis being simply an Indian feast. The pilgrim, as in
Buddhism, trod the footsteps of some great teacher, visited
the Bo Tree, the Deer Park, and the many caves and rocks
where Buddha sate during his spiritual progress. In Christen-
dom, the pilgrimage was once a very serious thing. The
Armenians prepare for one for seven years, fasting forty days
in each year. The early pilgrim, like the modern Greek,
splashed no doubt in the Jordan, visited Christ's cell in the
1 Picart's " Cdrdmonies, etc.," iii. p. I43-
THE EARLY CHURCH. 255
Quarantania Monastery. Perhaps, also, he kissed the holy
stone near Bethlehem, which is still white with the milk of
the Virgin, carried away specimens of the rose of Jericho, so
useful in childbirth and peril from lightning, measured out
his future shroud on Christ's sepulchre, and had the record
of his pilgrimage tattoed on his body.-"- Rome, with its feet-
washing, step climbing, and its " stations of the cross," gives
us probably other reminiscences. To this day the Jordan
cures all diseases, mental and bodily. Without doubt, the
holy city was the focus of all early pilgrimages.
But it may be said that this high priest of the Christian
Hebrews dwelling in Jerusalem, with his sacrifices, his Levites,
and his holy of holies, is purely a Hebrew, and not a Buddhist
derivation. On the surface this is so. But if we look below
the surface, it is impossible to conceive two more dissimilar
entities than Caiaphas and St. James. They differ as much
as the Messiah, as conceived by the Pharisees, and the
Messiah, as conceived by the humble Nazarites. The one
is supreme in the realm of matter, the other is supreme in
the realm of spirit.
St. Denys the Areopagite, whatever his date, throws con-
siderable light on this point. The higher mystics have
always held that there are two worlds, the one of matter,
and the other of spirit ; and that the spiritual world,
instead of being far away, is here. The one world is a
dead world, the other a living world ; for all the life in this
our seen world is borrowed from the world of spirit. They
held that the Kosmos is single, not dual, and that the army
of thrones, dominations, cherubs, and seraphs mingles with
and interlaces with the higher souls of the human hierarchy,
the object of all being one, namely, to get nearer and nearer,
and every hour more in harmony with the Great High Priest
of the sky. He sketches the point of contact thus —
Human Order. Celestial Initiators.
High Priest ... ... ... ... Perfector.
Priests ... ... ... ... Illuminator.
Levites ... ... ... ... Purifier.
1 Picart, vol. ill. pp. 145, 221.
256 BUDDHISM IN CHRISTENDOM.
It will be seen by this that the priests, at the date of
St. Denys, were an army of initiated mystics, and that he
never could have sanctioned the absurdity of a hierarchy of
non-initiated officials, such as the pope and Church of Rome
by-and-by became. The vital flaw of that religion is not
so much that it discountenances mysticism, as that it gives
to a mystic an instructor not himself a mystic, as the court
preacher Bossuet was given to Madame Guyon. Such a pro-
ceeding has also killed the spiritual life of modern Buddhism.
The Abbe Hue and Colonel Olcott, tell us that the cultiva-
tion of mysticism has passed away.
( 257 )
CHAPTER XX.
Bishop Lightfoot on the Essenes.
Dr. Lightfoot, in his work, " Epistles to the Galatians," has
given a vivid picture of the Church of Jerusalem. He admits
that they were Essenes and Ebionites, water-drinking ascetics,
who rejected flesh meat.^ They were pure Gnostics ^ like the
other Essenes. This seems at first sight the very proposition
that I am seeking to establish. If the earliest Christian church
were Essenes, it affords a strong presumption that Essenism
and Christianity were connected together.
But Dr. Lightfoot will not allow this. The Church of
Jerusalem were "heretics." At some time between Christ's
death and the Epistle of St. Paul to the Colossians,^ a
sort of pre-historic Anglicanism ruled in Jerusalem, without
monks, nuns, monasteries, mysticism. The views of these
believers in the matter of the Trinity approached " the
Catholic standard ; " whereas the Essene Ebionites regarded
Christ as a prophet. Christ, this seems a necessary inference,
though baptized an Essene, effected a root-and-branch revolu-
tion, and carried His followers into the camp of anti-mystical
Israel. And then the Ebionite heretics retraced this long and
difficult pathway step by step. This, of course, involves two
root-and-branch revolutions, and that in a very small space
of time ; the first to establish this opposing creed, and the
second to overthrow it.
As Bishop Lightfoot is the leading advocate of the pro-
position that between Essenism and Christianity there was no
1 Page 313. 2 a Epistle to the Colossians," p. 98.
^ Lightfoot, " Epistle to the Galatians," p. 313.
258 BUDDHISM IN CHRISTENDOM.
connection whatever, and that the two reHgions are pure
antagonisms, we will now consider his arguments at some
length. In his " Commentary on the Colossians," he draws
up the following points of what he considers radical difference
between Essenism and the teaching of Christ : —
1. The Essenes refused to take part in the ritual of the
bloody altar at the temple of Jerusalem, at the risk of being
stoned. Christ and his disciples went up to all the feasts
and attended the bloody sacrifices.
2. Essenism is based upon asceticism which " postulates
the false principle of the malignity of matter." The Son of
man "came eating and drinking, and was denounced in con-
sequence as a glutton and wine-bibber." ^
3. The Essenes were extra strict Sabbatolaters. Christ
strongly condemned the superstitious respect for the Sabbath.
4. The Essenes added constant lustrations to the law of
Moses. Christ strongly condemned these.
5. The Essenes went beyond the most bigoted Jews in
their avoidance of strangers. Christianity threw open Judaism
to the Gentiles.
6. The Essenes considered oil a defilement, and Christ
was anointed with oil by the Magdalene.
7. The Essenes denied the resurrection of the body.
8. The Essenes were not prophets but fortune-tellers.
I think we are all indebted to Bishop Lightfoot for his
industry and acumen. He has collected a number of passages
of scripture which convey, and I think purposely convey, the
idea that Christ and his companions were not Essenes. I for
one have to thank the bishop for helping me in a difficult
research. It is remarkable that almost all these passages
occur in one gospel, the Gospel of St. Luke.
A second curious fact emerges. The Gospel of St. Luke
is generally thought to be more tinged with pure Essenism
than any other gospel.
In St. Matthew, Christ says," Blessed are they that hunger
and thirst after righteousness ; " in St. Luke, He says, " Blessed
are ye that hunger now."
^ "Epistle to the Colossians," p. 170, etc.
BISHOP LIGHTFOOT. 259
Then in St. Matthew, Christ is made again to say, " Blessed
are the poor in spirit ; " but in St. Luke, He says, " Blessed be
ye poor." This is plainly a more correct version of His words,
for they were followed by " Woe unto you that are rich."
They are further illustrated by the thoroughly Essene
parable of Dives, who is not described as a wicked man at all,
only a rich man, and by the story of the ruler —
" And a certain ruler asked Him, saying, Good Master, what
shall I do to inherit eternal life ? And Jesus said unto him,
Why callest thou Me good ? none is good, save One, that is,
God. Thou knowest the commandments. Do not commit
adultery, Do not kill. Do not steal, Do not bear false witness,
Honour thy father and thy mother. And he said. All these
have I kept from my youth up. Now when Jesus heard these
things, He said unto him. Yet lackest thou one thing : sell all
that thou hast, and distribute unto the poor, and thou shalt
have treasure in heaven : and come, follow Me. And when
he heard this, he was very sorrowful : for he was very rich.
And when Jesus saw that he was very sorrowful. He said,
How hardly shall they that have riches enter into the kingdom
of God ! For it is easier for a camel to go through a needle's
eye, than for a rich man to enter into the kingdom of God."
This is the pure Essene doctrine that no admission is
possible to the roll of Christ's followers without the poverty
and communism of the Essenes, and all through the gospel
the teaching of Christ and of the Nazarite John is set forth
as identical, and it is expressly announced that this teaching
has superseded the Law and the prophets. All this being the
case, how is it that we suddenly find, side by side with this
teaching, another set of texts which, in the view of one of the
most acute and honest writers of the church, set forth the
doctrine that Christ cancelled the teaching of John ; that
having joined mystical Israel by accepting its baptism, that
having taken part in the Essene fastings and communings
with what Philo calls the Divine Essene, having denounced
anti-mystical Israel for keeping the key of the gnosis unused,
and having trained a large following to accept beggary, con-
tumely, hate, and martyrdom, in a sublime crusade against
260 BUDDHISM IN CHRISTENDOM.
anti-mystical Israel, how is it that the Great Captain should
have suddenly marched off into the enemy's camp, allowing
the key of the mystical gnosis once more to rust unused in
the hands of Annas the high priest, and binding again on the
shoulders of his emancipated followers the ceremonial that
was so grievous to be borne ?
Surely we have here two distinct gospels, due certainly to
two distinct writers, and most probably to two distinct periods
of Christendom.
The question then that arises is : Which is the early gospel,
and which is the one that has been superadded ? To help us
to answer this question we have valuable historical data at
our disposal.
1. The testimony of the other gospels.
2. The other writings of St. Luke.
3. The early rites and customs of the Christians. This
last is the most valuable testimony of all, for ritual is far less
easily altered than scriptures.
I propose to discuss this question at some little length, for
the views of Bishop Lightfoot are very widely spread.
The early chapters of St. Luke's Gospel seem at first sight
to bear out the bishop's thesis. The parents of Jesus go up
every year (from A.D. i to A.D. 12) to the Feast of the Pass-
over, and we see incidentally (chap. ii. 24) that they belonged
to that section of Israel which adhered to the bloody sacrifice,
as distinguished from the bloodless sacrifice, for they sacrificed
doves in the temple. Mary, the mother, is brought into close
contact with Zacharias, the father of John the Baptist, and
Zacharias is said to be a " priest " who ministered in the
" temple of the Lord " (chap. i. 9).
But a few moments of careful scrutiny show us that even
in these chapters two distinct hands have been at work.
Zacharias could not possibly have been of that section of
Israel which piously exclaimed three times every day, " O
God, send thy curse upon the Nazarenes." For when he hears
that his son is about to become one of these hated Nazarenes,
separated even from his mother's womb (Luke i. 15), and
that he is to preach the Essene doctrine of " salvation by the
BISHOP LIGHTFOOT. 26 1
remission of sins " (Luke i. 77), the good priest, instead of
cursing, is filled with joy. Plainly the words "priest" and
"temple "did not mean the priest and the temple of dominant
Israel, for Zacharias further alludes to that section as, " those
that hate us," our " enemies," they " that sit in darkness and
in the shadow of death " (Luke i. 79), which he could scarcely
have done had he belonged to their body. In the Revised
Version, the word " temple " has given way to " sanctuary."
Of Zacharias more hereafter.
There remains, then, the solitary historical statement that
the parents of Christ (from A.D. i to A.D. 12), went up every
year to Jerusalem to the Feast of the Passover, and took part
in the bloody sacrifices there offered up. This statement is
contradicted in toto by Matthew's Gospel. That distinctly
announces that when the Child Christ was a baby its parents
carried it to Egypt to save its life from Herod ; that they
remained there until that monarch's death ; and that on their
return they avoided Judsea altogether, for fear of Archelaus,
Herod's successor.
Let us now consider the only other passage on which
Bishop Lightfoot can have based his somewhat sweeping
statement, that Christ and his disciples went regularly to
Jerusalem each year for the three great festivals, and cele-
brated them according to the edicts of Moses with bloody
rites. In Luke xxii. we read —
" Then came the day of unleavened bread, when the pass-
over must be killed. And He [Jesus] sent Peter and John,
saying, Go and prepare us the passover, that we may eat."
It is further stated that these disciples accosted a man,
who took them into a house within the walls of Jerusalem,
and " they made ready the passover," thus plainly, and I
think intentionally, inferring that this "passover" was a
slaughtered lamb. To all who have not studied Jewish ritual,
this is a strong statement. But in point of fact, if the descrip-
tion of the passover in Luke is historical, Christ and His
disciples infringed the Jewish ritual in almost every particular.
Before I go into this question, however, I wish to draw atten-
tion to the individual that St. Luke calls the " good man of the
262 BUDDHISM IN CHRISTENDOM
house." Supposing for a moment that Christ and His disciples
were members of non-mystical Israel, it is perfectly plain that
this house-owner was not. He has a guest-chamber in his
house, like the other Essenes, and on receiving the pass-word
from the " Master," is ready to risk his life and harbour the
brethren. It would make very little difference to the inquisi-
tors of the dominant party whether a lamb was killed in his
house, or the Bloodless Oblation was offered up. Rites
instituted for the profit of the dominant priesthood should
have been performed in the great temple. And it is the
neglect of these rites that would have constituted the capital
offence, not their falsification.
For the sixteenth chapter of Deuteronomy explicitly lays
down that the Paschal lamb must be killed " at the place
which the Lord thy God shall choose to place His name in."
Like all other bloody sacrifices, it must be slaughtered in the
temple, and the priest must receive the shoulder, the two
cheeks, and the maw (Deut. xviii. 3). " Thou mayst not
sacrifice the passover within any of thy gates " (Deut. xvi. 5).
The edict is very distinct. " The assembly of the congregation
of Israel shall kill it in the evening" (Ex. xii. 6). The
slaughtering must be done in public by the recognized
slaughterers. Also the lintels of the door-post must be
smeared with the blood, and the worshippers must eat the
flesh with their loins girded, with shoes on their feet, and with
a staff in their hands, they remaining all day within doors.
None of these injunctions were complied with on this occasion.
It was impossible that Christ's disciples could have complied
with some of them, for they were forbidden shoes and staves.
But a valuable test is in our possession, for this last supper
was made the model of the daily sacrifice in the early
Christian Church. Was this sacrifice bloody or bloodless?
From the earliest days, according to St. Luke himself
(Acts ii. 42), it consisted not of a lamb but of bread. In the
earliest rituals it is called the " Bloodless Oblation."
But perhaps the bishop may have in his eye a chapter in
the Fourth Gospel. Let us consider two separate accounts
of the feasts, as observed by Christ's disciples in that Gospel.
BISHOP LIGHTFOOT. 263
"After these things Jesus went over the sea of Galilee,
which is the sea of Tiberias. And a great multitude followed
Him, because they saw His miracles which He did on them
that were diseased. And Jesus went up into a mountain,
and there He sat with His disciples. And the passover, a
feast of the Jews, was nigh. When Jesus then lifted up His
eyes, and saw a great company come unto Him, He saith
unto Philip, Whence shall we buy bread, that these may eat t
And this He said to prove him : for He Himself knew what
He would do. Philip answered Him, Two hundred penny-
worth of bread is not sufficient for them, that every one of
them may take a little. One of His disciples, Andrew, Simon
Peter's brotlier, saith unto Him, There is a lad here, which
hath five barley loaves, and two small fishes : but what are
they among so many } And Jesus said. Make the men sit
down. Now there was much grass in the place. So the men
sat down, in number about five thousand. And Jesus took
the loaves ; and when He had given thanks. He distributed
to the disciples, and the disciples to them that were set down ;
and likewise of the fishes as much as they would. When
they were filled, He said unto His disciples, Gather up the
fragments that remain, that nothing be lost. Therefore they
gathered them together, and filled twelve baskets with the
fragments of the five barley loaves, v/hich remained over and
above unto them that had eaten. Then those men, when
they had seen the miracle that Jesus did, said, This is of
a truth that prophet that should come into the world"
(John vi. 1-14).
Let us now consider the seventh chapter of John's Gospel.
" After these things Jesus walked in Galilee: for He would
not walk in Jewry, because the Jews sought to kill Him.
Now the Jews' feast of tabernacles was at hand. His brethren
therefore said unto Him, Depart hence, and go into Judaea,
that Thy disciples also may see the works that Thou doest.
For there is no man that doeth anything in secret, and he
himself seeketh to be known openly. If Thou do these things,
shew Thyself to the world. For neither did His brethren
believe in Him. Then Jesus said unto them. My time is not
264 BUDDHISM IN CHRISTENDOM.
yet come : but your time is alway ready. The world cannot
hate you ; but Mc it hatcth, because I testify of it, that the
works thereof are evil. Go ye up unto this feast : I go not up
3^et unto this feast ; for My time is not yet full come. When
He had said these words unto them, He abode still in Galilee.
But when His brethren were gone up, then went He also up
unto the feast, not openly, but as it were in secret."
In the Synoptics, between the date of Christ's disputation
with the doctors and His great entry into Jerusalem, there is
no mention of His going to Jerusalem. This has induced
critics to view with suspicion the many visits to Jerusalem of
the Fourth Gospel. In any case, if we piece the two accounts
together, it is evident that they tell against the bishop's
theory. The passover was plainly celebrated with Essene
rites far away from Jerusalem. This creates a strong pre-
sumption that the " feast " that the disciples went up to was
of the modest pattern described in the early Church of
Jerusalem, an Essene breaking of bread in some secluded
house, but this is unimportant. Supposing the narrative to
be historical, the great question is, Did Christ go up as a
partisan of the bloody altar, or as an apostle of the bloodless
altar? Did He content Himself with contributing a shoulder,
two cheeks, and a maw of a slaughtered beast to enrich and
support the priesthood, or did He attempt to subvert that
body ? But one answer is possible. It is announced that the
chief priests sought to kill Him, and sent officers to take Him.
It is also recorded that in the midst of the feast He stood up
in the temple and told the most strict and superstitious
observers of a written scripture that the world has ever seen,
" None of you keepeth the Law."
From their lips we get an instructive commentary. Thc\-
said of His followers —
''This people who knowcth not the Law are cursed."
This shows that the legitimate interpreters of the Law of
Moses were well aware that they were dealing, not with a
man, but a multitude ; whose interpretation of the Law of
Jehovah was so subversive in their view, that it merited His
malediction. Much accentuated, we here get again the
BISHOP LIGHTFOOT. 265
eternal malentendu between mystical and anti-mystical Israel
on the meaning of the word " law."
If the narrative of the chief priests being compelled to
bribe Judas before they could take Christ is correct, it is
difficult to see how the account contained in this chapter can
be historical. Certainly the answer of the bloodthirsty
myrmidons sent to seize Him in the temple seems an im-
possible one, " Never man spake like this man ! "
Had they given this excuse for neglecting their chance of
seizing Him, they would have been executed.
From the didactic point of view, the meaning of the two
narratives is more obvious.
" For the bread of God is He which cometh down from
heaven, and giveth life unto the world. Then said they unto
Him, Lord, evermore give us this bread. And Jesus said
unto them, I am the Bread of Life, he that cometh to Me shall
never hunger; and he that believeth on Me shall never thirst."
These are the words of Christ regarding the first feast.
" In the last day, that great day of the feast, Jesus stood
and cried, saying, If any man thirst, let him come unto Me,
and drink. He that believeth on me, as the scripture hath
said, out of his belly shall flow rivers of living water."
This is the pith of the second ; and the two together are
a sanctification of the " bread of God " and " living water " of
the Essene mysteries.
We now come to the two texts most relied on by those
who hold, with Bishop Lightfoot, that mysticism and
asceticism are " inconsistent with the teaching of the gospel."^
On these a vast superstructure has been raised from the date
of Irenaeus and Pope Victor to modern times. Let us read
each with its context.
" And when the messengers of John were departed. He
began to speak unto the people concerning John, What went
ye out into the wilderness for to see ? A reed shaken with
the wind .'' But what went yet out for to see ? A man
clothed in soft raiment } Behold, they which are gorgeously
apparelled, and live delicately, are in kings' courts. But what
1 "Epistle to the Colossians," p. 173.
266 BUDDHISM IN CHRISTENDOM.
went yc out for to sec? A prophet? Yea, I say unto you,
and much more than a prophet. This is he, of whom it is
written, Behold, I send My messenger before Thy face, which
shall prepare Thy way before Thee. For I say unto you.
Among those that are born of women there is not a greater
prophet than John the Baptist, but Jie tJiat is least in the
kingdom of God is greater than he. And all the people
that heard Him, and the publicans, justified God, being
baptized with the baptism of John. But the Pharisees and
lawyers rejected the counsel of God against themselves,
being not baptized of him. And the Lord said, WJiereunto
then shall I liken- the men of this generation ? and to xvhat
are they like ? They are like nnto cJiildren sitting in the
marketplace, and calling one to another, and saying, We have
piped unto yon, and ye have not danced ; zve have mourned to
you, and ye have not ziept. For John the Baptist came neither
eating bread nor drinking zvine ; and ye say, He hath a devil.
The Son of man is come eating and drinking ; and ye say. Be-
hold a gluttonous man, and a winebibber, a friend of publicans
and sinners I But wisdom is justified of all her children " (Luke
vii. 24-35).
It is a singular fact that this short passage has been made
the chief armoury of the disciples of gastronomic, and also
of interior Christianity. Thus Migne's " Dictionnaire des
Ascetes" cites it to show that Christ approved of the asceticism
of the Baptist. Does not this at starting seem to argue two
teachings, and, as a corollary, two distinct teachers .^ If we
omit the passages that I have marked in italics it is diflicult
to find a more eloquent eulogy of ascetic mysticism. The
Buddhist mystics are called the Sons of Wisdom (Dharma or
Prajfia) and Christ adopts the same terminology. Plainly the
gist of the passage is that the children of the mystic Sophia
have no rivalry and no separate baptism. The lower life of
soft raiment and palaces is contrasted with John's ascetic
life amongst the " reeds " that still conspicuously fringe the
rushing Jordan. John is pronounced the greatest of prophets,
and his teaching the "counsel of God." Then comes my first
passage in italics, the statement that the most raw catechumen
BISHOP LIGHTFOOT. 26/
of Christ's instruction is superior to this the greatest of God's
prophets. It completely disconnects what follows from what
precedes, and involves the silliest inconsequence, as shown by
the action of Christ's hearers. It is said that they crowded
to the "baptism of John." Had that speech been uttered, of
course they would have stayed away from it.
The subsequent insertion of the gospel of eating and
drinking and piping and dancing involves a greater folly. It
betrays a writer completely ignorant of Jewish customs. The
fierce enmity of anti-mystical Israel to the Nazarites pivoted
on the very fact that the latter were pledged for life to drink
neither wine nor strong drink. This was the Nazarite's
banner, with victory already written upon it. Hence the
fierce hatred of the Jewish priesthood. If Christ in their
presence had drunk one cup of wine, there would have been
no crucifixion, and certainly no upbraiding.
This is the second passage that anti-mystical Christianity
builds upon —
" And they said unto Him, Why do the disciples of Joh7i fast
often, and make prayers, and likezvise the disciples of the PJiari-
sees ; but Thine eat and drink ? And He said unto them, Can ye
make the children of the bridechamber fast, while the bridegroom
is zvith them ? But the days zvill come, when the bridegroom
shall be taken away from them, and then shall they fast in those
days. And He spake also a parable unto them ; No man
putteth a piece of a new garment upon an old ; if otherwise,
then both the new maketh a rent, and the piece that was
taken out of the new agreeth not with the old. And no man
putteth new wine into old bottles ; else the new wine will
burst the bottles, and be spilled, and the bottles shall perish.
But new wine must be put into new bottles ; and both are
preserved. No man also having drunk old wine straightzvay
desireth new : for he saith, The old is better'' (Luke v. 33-39).
I have again resorted to italics. I think v/e have here a
genuine speech of Christ, and a very important one. His
doctrine was " new wine " and it was quite unfit for the " old
bottles " of Mosaism. The gravity of this speech was felt by
the Roman monks who were trying to force the new wine
268 BUDDHISM IN CHRISTENDOM.
into the old bottles (with much prejudice to the wine), so they
tried to nullif}' it with flat contradiction let in both above
and below.
" For the old is better."
This completely contradicts Christ's eulogy of the Chris-
tian's "new wine." Moreover, the words are not found in
Matthew's version, which makes the cheat more palpable.
There, too, we have the gospel of eating and drinking, a gospel
that did not require an avatara of the Maker of the Heavens
for its promulgation.
But supposing that we concede the two passages to be
genuine, I do not see that the priests of materialism will gain
very much.
These texts are internecine, involving contradictions due
either to more than one author, or to an interpolator singu-
larly deficient in logical consistency and common sense. The
statement, as far as it is intelligible, is that Christ, having
determined to forsake mystical for anti-mystical Israel, made
the following enactments : — -
1. That the ascetic practices that He had taken over from
John the Baptist and the Nazarenes, and which in other gos-
pels He enjoins under the phrase of "prayer and fasting"
as the machinery for developing miraculous gifts, interior
vision, etc., shall be discontinued by His disciples during
His lifetime and then again renewed.
2. That feastings and the use of wine, which as Nazarites
He and His disciples had specially forsworn, should be again
resumed, with no restrictions in this case in the matter of His
death. So that by one enactment His disciples after His death
were to remain jovial " wine-bibbers " by the other fasting
ascetics. It is scarcely necessary to bring forward the true
Luke to confute the pseudo Luke.
A valuable historical transaction is recorded by the real
Luke which throws a strong light on the relations between
Christ and John the Baptist. Towards the close of the
Saviour's career, at Jerusalem itself, the chief priests accosted
Him and asked Him by what authority He did what He did.
Now if the relations between Christ and John the Baptist had
BISHOP LIGHTFOOT. 269
been what the pseudo Luke would have us believe, Christ had
only to state all this and He might have saved many valuable
lives. He had only to plainly announce that His movement
was not from anti-mystical to mystical Israel, but from
mystical to anti-mystical Israel ; that He had introduced
wine and oil as a protest against Essenism ; that He had
forbidden its ascetic fastings, and brought many disciples
back from "the baptism of John" to the orthodox fold.
If He had stated all this clearly, the high priest and elders
would have hailed Him as a friend instead of slaying Him as a
foe. But the Saviour, evidently quite unaware that He had
led a great movement against the Baptist, takes refuge behind
John instead of condemning him. He asks the pregnant
question. Was he a prophet of God, or was he not ? infer-
ring, of course, that he was, and that the prophetic gift
was "authority" enough (Luke xx. \, et seq.). "For I say
unto you, Among those that are born of women there is
not a greater prophet than John the Baptist " (Luke vii. 28).
Here again we have the real Luke confronting his unskilful
interpolator.
Point 2 has been dealt with all through this book.
Asceticism was the Greek word for mysticism at the Saviour's
date, and Dr. Lightfoot seems to include all mysticism in his
attack. He talks of a " shadowy mysticism which loses
itself in the contemplation of an unseen world," ^ as part of
the " false teaching " of the Colossians ; also of the " monstrous
developments" and "and "heresy" of Gnosticism. It is
plain that he assails not the abuses of mysticism, but the thing
itself
This involves two distinct questions —
1. Was Christ a mystic. Gnostic, Nazarite — one of the
type that the writers of His day ranked under the generic
name of ao-KJirj'jc ? I have, I think, already shown that He
was. At any rate, I will not say more on this point at
present.
2. If Christ was a mystic, does such a man make himself
and his surroundings more or less happy than the proclaimer
1 " Epistle to Colossians," p. 7},.
270 BUDDHISM IX CHRISTENDOM.
of the gospel of eating and drinking — the materialist, in point
of fact ?
Let us first of all see if the materialist is so very happy.
Recently his creed has had many eloquent exponents, especi-
ally in France. Two days ago I was reading some powerful
essays by Paul Bourget,^ a sympathetic materialist, notably
one on Dumas Fils, the poet-laureate of the cultus. Materi-
alism, as I gather from these teachers, holds that there is
no God, but Evolution, and that science is promptly sup-
pressing the creeds. The idea of any life after death is not
only a dream, but a morbid dream. We must find all useful-
ness and all enjoyment in the present, and be true and
honest ; but the ordinary ideas of morality are also visionary.
Man is a tiny cog-wheel in a vast mechanism, and his acts
depend chiefly on his surroundings, the sin of his father, the
virtue of his grandmother. He may plunge into the modern
popular pastime of money-making, but this means simple
di-shonesty, with its accompanying self-contempt. He may
strive to be a poet, an artist, a statesman, careers in which
originality means heart-breaking neglect, and a wave of
unmerited popular favour, a back action that is still more
trying. There is the squirrel-cage of fashion, a little weary-
ing, and the actual pleasures of the gospel of eating and
drinking, marred a little in modern days by gout and
dyspepsia. There remains the absorbing passion of man
and woman, and it can be considered under three aspects —
1. Venal love, which ruins the greater number of votaries.
Even its factitious blushes and blandishments never conceal
the idea that it is strict barter.
2. Adulterous love, which promptly means a vast con-
tempt on the part of the male, and a bitter hate on the part
of the female. It is perdition, with the smallest amount of
pleasure.
3. There remains conjugal love, which, in the case of
a few sparse " ideals," may mean happiness ; but the con-
ditions of modern life render such ideals almost impossible.
Woman is educated to be not so much a wife as a gainer of
1 " Psychologic Contemporaine : " Nouveaux Essais.
BISHOP LIGHTFOOT. 27 1
husbands. Her training is perfect up to a certain point, the
altar. Every detail of physique, dress, and deportment, has
been studied. The result on the wedding morning is a
shrinking ideal of charming girlhood, at least exteriorily. It
is when the arts of the mother and the milliner, the governess
and the barber, the tailor and the dressmaker, have been
stripped off, that the pair see their real selves, and not their
counterfeit presentments. The sixteenth century lady is
confronted with the nineteenth century man, and he finds
that all he believes to be truth she believes to be fiction ; and
all he believes to be fiction, she believes to be absolute truth.
The result is a duel, more terrific in its rancour and hate than
any stand-up fight between man and man. It is a duel pro-
longed through bitter days and nights for many years, a duel
that must end in death.
This picture is too French, some will say. In England we
are not all materialists ; and even the most materialist of our
bishops promise us, from their pulpits, a paradise, when
a trumpet shall summon us from our coffins. But, unfortu-
nately, in these days of exegesis, both preacher and flock
know quite well that this trumpet was promised in the lifetime
of the apostles, a fact that has brought it into some discredit.
At any rate, on the Monday the preacher and his flock act as
if the trumpet of Sunday were a very, very shadowy thing.
Now, the Gnostic maintains that this dark picture is due
not to the landscape, but the eye of the beholder. He holds
that the material world, instead of being an abyss of hopeless
pain, is the most perfect mechanism that could be conceived
for the express purpose for which it was designed. That
purpose is to open the spiritual eye, about which the most
paradoxical misapprehensions are constantly being enunci-
ated in modern pulpits. This means not to plunge us into
an abyss of gloomy pessimism, but to rescue us from it ; not
the abdication, but the discovery of happiness and joy ; not
to encourage monkish idleness and fanatic selfishness, but to
train and husband the individual man's powers for the extreme
of work. By work is here meant the only work that is of
any value in the world — spiritual work. The illuminati,
272 BUDDHISM IN CHRISTENDOM.
instead of fattening in idle convents, have marked their
passage through the world by many notable monuments, the
ruins of overturned tyrannies and superstitions. Where is
the iron Brahminism of early India ? Where is the policy
and atheism of Caesar? Where is the Inquisition, the Star
Chamber, the Bastille ? Amongst the sheaf of fallacies about
Buddha is the fancy that he passed his life watching his
navel. As Bunsen puts it, "he renounced in despair the
actual world which Christ sought to raise to godlike purity."
These are words without meaning. In point of fact the
labours of Christ and Buddha were identical. Each, without
rest, travelled about teaching the spiritual life.
" The Gnostic makes his whole life a festival," says
Clement of Alexandria. And a very intelligent modern
Buddhist has written a little work, called " Christ and Buddha
contrasted," which deserves to be studied here. He says that
there is an Ego, which means spiritual ignorance and un-
happiness, and a non-Ego, which means joy and God. With
the intelligent Buddhist, heaven is a state resulting from
domination of the Ego. The English expand their com-
merce by war and slaughter ; and deem money-making happi-
ness. Their heaven is as material as their life here, a sort of
opera, with music, singing, and even eating and drinking.
The good Buddhist seems to forget that the heaven of
Amitabha is also sensuous ; but, at any rate, he reads a
valuable lesson to our materialism. The secret of the
unhappiness of poet and preacher, of the fine lady and the
pious money-seeker is, I think, laid bare. Each strives to
build up a world to suit his own blind and petty ego, instead
of moulding the ego into harmony with God and his world.
But here, perhaps, it may be urged that although material-
ism is making gigantic strides in the Church, still, in Protestant
Christianity, there are many excellent ladies, and some men,
who have attained a high spirituality, far higher, as thinkers
like Professor Kellog argue, than the fanciful inner light of
the " lost " Buddhist, or the " shadowy mysticism " of the
heretic Ebionite. Such people go regularly to church, give
much money in charity, attend to all the ordinances of their
BISHOP LIGHTFOOT. 273
spiritual advisers, believe that they have " grace " and " faith."
They are of the " elect " who have gained atonement through
the blood of the Lamb. This systematic restriction of Chris-
tianity to the external religion, the religion by body corporate,
shows what a tremendous gap there is in thought and feeling
between the epoch of St. Paul and the epoch of Professor
Kellog.
St. Paul, in his earlier life, was perhaps the most illustrious
votary in the world of the religion of exteriors. Modern
duchesses and serious bankers would stand aghast if they
knew all that this involved, A.D. 20. Instead of languidly
visiting God's house twice or three times a week, and adver-
tising his liberality in the pamphlets of a few charitable insti-
tutions, St. Paul, like all contemporary pious Jews, went to
the temple three times a day. On awaking in the morning
he exclaimed fervently, " Blessed be Thou, O Lord God, King
of the World, for spreading out the dawn on the mountains ! "
And he repeated similar ejaculations for every pleasant sensa-
tion, pleasant dish, pleasant drink, pleasant smell. No strict
Jew ever terminated a day without the orthodox, " One
hundred benedictions." On the right folding-door of his
house was inserted a reed containing the passage in Deute-
ronomy that promised a land of milk and honey, abundant
rain, and grass and fodder for cattle, the oil of fatness, and
corn and wine, to those who obeyed the eternal edicts of
Jehovah. In this passage was an injunction that these words
should be written upon a Jew's house and his gates. He was
commanded to lay up the words on his heart and his soul,
and to bind them for a sign on his hands and on the frontlets
between his eyes. All these commiands St. Paul religiously
complied with. Whether by compulsion, or of his own free
will, he also was mulcted of many trespass offerings, burnt
offerings. Sabbath offerings, tithes, and firstfruits to support
the priests ; and like all Jews, ancient or modern, he gave
away a considerable proportion of his wealth to the poor.
Moreover, he looked for propitiation to the blood of a slain
lamb.
Also the fact must not for a moment be lost sight of that
274 BUDDHISM IN CHRISTENDOM.
St. Paul at this stage of his existence was no hypocrite, no
dull formalist. He has left on record ample proof that he
was both zealous and sincere. If the religion of externals — by
which I mean the religion of rites, prayers, propitiation, as
distinguished from the religion of interior development, could
do anything, it never found a worthier subject than St. Paul.
And yet, instead of being proud of what modern popular
theology must consider the most healthy period of his life,
he can scarcely find language strong enough to express his
abhorrence of it. He talks of " beggarly elements " (Gal. iv.
9), the "curse of the law" (Gal. iii. 13) of "bondage," of
being " under a curse " (Gal. iii. 10).
And all this time it is not his own shortcomings that he
assails, but the shortcomings of the system. Cogs and wheels
and elaborate mechanism can make a good automaton whist-
player, but not a man with a human soul.
Modern Christians talk freely about " salvation " and
" Christ's blood," about " grace," " the elect," and the " new
birth." If one of these could be suddenly confronted with the
shade of St. Paul, he would hear language that would astonish
him. He would be told that he was using the terminology of
the mysteries without the least idea or even the faculty to
understand what they meant. He would be told that his
ideas about " Christ " and " salvation " were purely material ;
and that the spiritual estate of the real " Elect " compared
with his own, could only be suggested to him by the symbols
of nature that express extreme contrasts, light and darkness,
life and death, the condition of a venal woman, and of one as
pure as the evening star when it has just bathed in the ocean.
He would be told that in the " Hidden Wisdom " the word
" grace," instead of meaning a rejection of mysticism, meant
" the whole body of mystic teaching sprinkled along the
Jewish scriptures in such a manner that none but mystics
could read it." ^ He would learn, too, that until he could find
the mystic " Key of David," that unlocked the "open door,"
he was still in hell, in the gloomy world. of torment, presided
over by the prince of evil spirits, Samael and the Whore.
^ Ginsburg, " The Kabbalah," p. 4.
BISHOP LIGHTFOOT. 2/5
3, 4. Two points brought forward by Bishop Lightfoot
may be considered together. It is alleged that Christ con-
demned the extra strict sabbatolatry of the Essenes, and their
lustrations added to the Law of Moses. But here an objection
suggests itself at starting. Bishop Lightfoot is the keenest
and most learned disputant in the English Church. It is,
therefore, important to respectfully consider all that such a
writer can bring forward on a subject where his following is
so enormous. But it must be borne in mind that his leading-
thesis is not alone that Jesus was not an Essene, but that He
was a strict observer of the Laws of Moses, as interpreted by
their recognized exponents, the dominant section of the Jews.
Supposing that we grant all that he says about the Essene
sabbaths and their lustrations, is it not plain that his argument
likewise demolishes his own theory, unless he can show that
the numerous passages of the New Testament where Christ was
adjudged guilty of death for the offence of sabbath breaking
are spurious ? If one of these accounts is genuine, it is per-
fectly plain that Christ was not an observer of every jot and
tittle of the law. When the bishop retorts that he was Lord of
the Sabbath, that argument concedes at once the very point at
issue. It relegates him to the ranks of mystical Israel, which
held that the voice of God was in the breast of the living
Nazarite and not in the worm-eaten records which the Saviour
contemptuously called that " which hath been said by those
of old time."
But it is not until we consider the important question of
the rites of the early church that we can appreciate the full
force of the case against the bishop. The Christians, as we
see from the earliest record, celebrated their Sabbath on
Sunday, not Saturday. This was plainly done with Christ's
sanction, and no conceivable piece of evidence could more
plainly show that He did not accept the ruling of the domi-
nant party. It has been suggested that Sunday was the
Essene Sabbath, and that that was the reason of the
change.
No two institutions could be more different than the
Sabbath of sacrificial and the Sabbath of mystical Israel.
2/6 BUDDHISM IN CHRISTENDOM.
The Sabbath of the dominant party was a holy convocation,
a "day of blowing of trumpets" (Numb. xxix. i). It was a
compulsory feast and holiday rather than holy day, on which
two lambs had to be offered up, with strong wine, and a tenth
part of an cphah of flour, mingled with a fourth part of a hin
of beaten oil.^ As a considerable portion of these offerings
went to the priests, the savage laws about the very strict
observance of the Sabbath are rendered intelligible. It was
a weekly tax for the support of the priesthood.
" This is the law of the meat-offering : the sons of Aaron
shall offer it before the Lord, before the altar. And he shall
take of it his handful, of the flour of the meat-offering, and
of the oil thereof, and all the frankincense which is upon the
meat offering, and shall burn it upon the altar for a sweet
savour, even the memorial of it, unto the Lord, And the
remainder thereof shall Aaron and his sons eat : with un-
leavened bread shall it be eaten in the holy place " (Lev. vi.
14-16).
On the other hand Philo, in his treatise on " The Contem-
plative Life," gives us the rites of the Essenes and Therapeuts.
Once a week they met, " clad in white and of a joyful coun-
tenance," for "prayers," "allegorical" explanations of the
scriptures, hymns, and the breaking of bread. All this,
including the white garments, made up the earliest Christian
rites, so it is plain that Christ's followers knew little of His
great anti-Essene movement. Dr. Lightfoot says that Christ
fulfilled the Law ; also that He " enunciated the great prin-
ciple, as wide in its application as the Law itself, that man
was not made for the Sabbath, but the Sabbath for man." ^
The Jews had certain rites for Saturday. Christ appointed
quite different rites for another day. If this is " fulfilling" a
law, how can a law be broken } It must be remembered, too,
that according to the eternal and unchangeable covenant of
Jehovah ( I Chron. xvi. 17), "the priests, the Levites," were
to be the sole interpreters of the Jewish law. To enunciate
great principles of expansion or change was in consequence
^ Numb, xxviii. i, et scq.
"- Lightfoot, " Epistle to the Galatians," p. 286.
BISHOP LIGHTFOOT. 2//
a worse violation of that law than mere disobedience. Death
was the penalty (Lev. xxii. 8-12).
4. On the subject of the " lustrations added to the Law of
Moses," the bishop seems to get upon still more dangerous
ground. Surely the first question that at once suggests itself
is that, if Christ wished, as the bishop thinks, every jot and
tittle of that Law to remain intact, why did He introduce the
Essene baptismal lustration into his religion at all ? Also, if
He uttered the words attributed to Him, His disciples that
He left behind Him to spread His religion seem to have paid
very little attention to them, for the Church has always used
lustrations at child-naming, adult baptism, exorcisms, entering
a temple, at burial, three times during the mass, many times
during the consecration of a church, and so on. It is to be
remarked, too, that in the gospels Christ is invariably depicted
as condemning the lustrations of anti-mystical Israel. These
passages ^ are either historical or unhistorical. If the bishop
detects an unhistorical element in them, they are worthless to
prove his case. If they are historical, they depict Christ as
an opponent, not a partisan of anti-mystical Israel.
5. In the matter of " extra Jewish exclusiveness," I fail to
follow the logic of Bishop Lightfoot. Philo knew nothing
of any rabid Essene exclusiveness. He calls the Jewish
mystics " citizens of heaven," and says significantly, that they
had abandoned " fatherlands " as well as children, wives,
parents, brethren. He claims that they were akin with the
Pythagoreans, " Mages," and the " Gymnosophists of India,"
who abstained from the sacrifice of living animals, thus plainly
connecting, I may point out, the Gnosticism of Alexandria
with Indian Buddhism.^ On the other hand, Mosaism forbade
missionary labour. The prohibition, says Gibbon, of receiving
foreign nations " into the congregation, which in some cases
was perpetual, almost always extended to the third, to the
seventh, or even to the tenth generation."^
The fact that Christianity seeks to bring humanity into
^ Luke xi. yj ; Mark vii. i, etc.
^ " Every Virtuous Man is Free."
^ " Decline and Fall," chap. xv. ; Deut. xxiii. 3.
278 BLWDHISM IX CHRISTENDOM.
*' one fold " is adduced by Dr. Lightfoot to prove that Christ
belonged to the non-proselytizing section. Surely, the inference
is exactly the reverse.
6. To prove his position that Christ was anointed with oil,
which the Essenes considered a defilement, Dr. Lightfoot
brings forward the story of the woman anointing Christ. It
is told in a very different way by Mark, Luke, and John.
Mark says that Christ's head was anointed with "spikenard
very precious," Luke with oil. John, on the other hand, says
that Christ's feet alone were anointed, and that with spike-
nard, whilst Luke tells us that the feet were anointed " with
tears." This last is the most beautiful story, and seems to fit
in best with the sequence that the tears of even the Magna
Civitatis peccatrix can move the Ruler of the Sky to com-
passion. Probably the word " oil " was by-and-by put in to
give a sanction to extreme unction. That a prostitute should
anoint a man in good health " to the burying " (Mark xiv. 8)
seems improbable. That she should guess that a zealot of
anti-mystical Israel was about to be put to death by His own
partisans seems impossible.
The word anointing, in the early church, was applied to
its baptism.^
7. " The Essenes," says Bishop Lightfoot, " denied the
resurrection of the body." So did Christ, who has shown us
that Lazarus, the penitent thief, Moses and Elias, instead of
being wedded to their rotting bodies in the tomb awaiting
the sound of a trumpet, are in skyey " mansions," the two
latter certainly in spirit bodies. Paul also denied this physical
resurrection. So does chemistry, a science of which the
framers of the doctrine of the resurrection of the material
body were quite ignorant. The human body is so much
water, lime, gas, etc., and in the six thousand or six hundred
thousand years that the human race has endured, some of
these ingredients must have formed part of more than one
dying individual. This makes it impossible for every one to
claim the exact chemicals that made up his body at the
moment of death.
^ Riddle, " Christian Antiquities," p. 442
BISHOP LIGHTFOOT.
279
8. The question whether the Essenes were " prophets " or
fortune-tellers belongs chiefly to philology. Was the Baptist
an Essene, and was he a prophet or a fortune-teller?
Perhaps I may here mention one point more. The narra-
tive of Jesus turning water into wine is believed by almost all
independent scholars to be didactic rather than historical.
Bishop Lightfoot favours the latter idea, and bases much of
his argument upon it. Dr. Giles, however, gives some over-
whelming reasons why it cannot be pure history. Christ is
baptised in the Jordan. The next day, according to the
narrative, he converts Andrew and Philip. " And the tJnrd
day there was a marriage in Cana of Galilee" (John ii. i).^
Cana is seventy miles from the Jordan near the Quarantania.
This is a long distance for a Nazarite, who had just taken
the vow to abstain from wine, to go in one night for the
purpose of breaking his vow and supplying the wine of a
festival. Also it is completely contradicted by the other-
gospels, which announce that after Christ's baptism He re-
mained forty days in the wilderness.
I think that chronology also explodes this theory of a
doubl-e revolution. Supposing it to be historical, at what
date did Christ carry the disciples, whom, as we have seen,.
He had admitted into His fold with what He called the
" Baptism of John," into the camp of John's murderers }
Supposing we give His movement an early date, we can
scarcely conceive such a movement would be reversed by the'
disciple appointed by the Divine Spirit to succeed Him as
head of the Church. James was martyred A.D. 44, and
twenty-two years afterwards pure Essenism was not only the
religion of the Church of Jerusalem, but, as Bishop Lightfoot
shows, this "heresy" had been spread by this Church in
Colossae in the heart of Asia Minor. Accepting the doctor's
dates, is not this a very short time for two root-and-branch
revolutions ?
By a brief comparison of Mosaism and Christianity, it will
be seen how sweeping must have been each of these changes.
The institutions of Mosaism seem plainly to have been
1 '* Hebrew and Christian Records," vol. ii. p. 178.
280 BUDDHISM IN CHRISTENDOM.
devised for a very small tribe. This is proved by the fact
that it sanctioned only one temple ; and to this temple once
a week every Israelite, under pain of death, was required to
repair, to enrich and support the priesthood by the sacrifice
of two lambs.^ For the three great yearly festivals, pilgrim-
ages to this temple, and larger offerings, had to be made ; an
edict that became very burdensome when the nation increased.
The world, to a savage tribe, consists of its own wngwams and
a few neighbouring tribes, who it fancies will slaughter if
not slaughtered. Hence the bloody edicts of the Jewish
code.
" But of the cities of these people, which the Lord thy
God doth give thee for an inheritance, thou shalt save alive
nothing that breatheth : but thou shalt utterly destroy them ;
namely, the Hittites, and the Amorites, the Canaanites, and
the Perizzites, the Hivites, and the Jebusites, as the Lord thy
God hath commanded thee" (Deut. xx. i6, 17).
To similar archaic civilization must be attributed the
narrow laws against marriage outside the tribe, commerce,
and propagandism. The theology is also the theology of
early races. God resided not in the heavens, but in an ark
of shittim wood, covered with " beat out " gold, in the midst
of the tribe. The eschatology was the eschatology of the
cave man. The soul, after death, went with its body to the
cavern where it was entombed, went to Sheol. It is true
that the prophets learnt from the Babylonian priests more
noble ideas, but these were discouraged by the priests, who
wanted God still to be conceived as residing in His little
"ark." It must be remembered too, that slavery, polygamy,
and the duty of private murder, as in Corsica, were parts
of this eternal covenant.
I fail to see, with some modern writers, how this code can
be due to the epoch of King Hezekiah, although it may have
been codified in his reign. It seems quite unsuited to the
reign of a civilized king, whose policy made it necessary for
him to court the alliance of Egypt against Assyria. In this
code the priest is absolute. He administers as well as makes
^ Numb, xxviii. 9.
BISHOP LIGHTFOOT. 28 1
the laws; and taxation is entirely in his interest. Tithes,
firstfruits, exactions of flour, the weekly and four-monthly
slaughter of beasts all proifit him. He exacts a ransom for
the first-born son. The number of purifications is excessive.
Then there is the greedy exaction for what is entitled the
" sin through ignorance " (Lev. iv. 1 3), which seems practically
to have placed the property of the layman in the hands
of the priest ; for he could be mulcted of " a young bullock "
at any moment for an offence against a code of which, as
Mr. Stanley puts it, " he was expected to be ignorant, as the
documents were in the priests' hands." ^ It is scarcely to
be thought, too, that the puerile laws about stoning oxen,
slaughtering a perfumer who made a smell like the temple
smells, putting to death the man who ate fat and blood in
his meat, could be due to a king as civilized as Hezekiah.
I think even a brief sketch like this shows what a tremendous
undertaking it would have been to carry the Nazarites bodily
into the fold of Caiaphas.
For without doubt Mosaism and Christianity are pure
antagonisms ; and Renan is right in giving to Marcion the
credit of first emphasizing this fact. The one held that the
spiritual world was the only real world, and that the seen
world was a mere dream and hint of it. The other, as inter-
preted by the dominant party, held that the seen world was
the only real world, and that the unseen world was visionary.
The God of Mosaism was the God of a small tribe, with
the prejudices of a small tribe against the rest of mankind.
The God of the Christians had for motto, "One Fold
under One Shepherd." The rewards promised to good
deeds by the God of the Jews took the form of matter.
The active merchants who in Christ's day were already
the great traffickers of the world were promised grain
and shekels as a recompense for ritual obedience. Their
favourite text promised a full basket and store (Deut. xxviii.
5). The Christians, on the other hand, asserted that all the
grain and shekels of the world could not secure moral happi-
ness. This hinged on the absence, not the presence, of
1 "The Religion of the Future," p. 285.
282 BUDDHISM IN CHRISTENDOM.
shekels. In short, one was the reH^ion of the spiritual world,
and it enjoined communion with that world as the highest
duty of man. The other was the religion of the seen world,
and it pronounced such intercourse a capital offence. A
leading thought of one was to spread brotherly love through
the wide world. With the other, God's blessings would have
lost all savour if he thought that they were enjoyed outside
Palestine. The one was the religion of the individual with
conscience for high priest, the other was religion by body
corporate with conscience suppressed.
One argument of Bishop Lightfoot I had nearly forgotten,
although perhaps it is too purely theological for these pages.
He relies on the alleged fact that an advanced Christology
distinguished the earliest religious thought of the Church of
Jerusalem, which the "heretics" altered. But is there any
evidence of this advanced Christology at an early date .''
German scholars say. No ! Jerusalem had the earliest Gospel,
the original of the Synoptics, and in it Christ utters the cry
of abandonment on the cross, fears the cup of agony, receives
the Holy Spirit at baptism, "grew and waxed strong in
spirit " (Luke ii. 40), which two last facts scarcely bear out
the theory that the original writer of the Gospel held the
notions of many modern pulpits that Jesus was the Ruler
of Heaven, that had for a time abrogated His omnipresence,
but not His omniscience.
Recently a valuable light has been thrown on this question
by the discovery of a very early Christian book, the " Teaching
of the Apostles." In it Christ is only mentioned once, and
that as "Jesus Thy Servant. The Saturday Revieiv of July
19, 1884, speaks thus of it —
"The importance of such a work as this, exhibiting to us
in such plain, unvarnished fashion a portion of the Christian
Church in its earliest development, as we have said, can hardly
be exaggerated. Its value is enhanced by the unexpected
and, we may almost say, the startling character of the picture.
The authenticity of the work is guaranteed by its complete
unlikeness to anything which any one forging a document for
party purposes — doctrinal or ecclesiastical — would have con-
BISHOP LIGHTFOOT. 283
ceived. The large additions made to it at a later date in the
so-called " Apostolical Constitutions " and in the " Epitome,"
to support the definitely formed system of Church polity and
ritual by that time elaborated, are a warrant for the genuine-
ness of the bare and cold original, in which we look in vain
for any trace of specifically Christian doctrine, Christian fer-
vour, or Church organization according to the platform univer-
sally established at the close of the second century. Of all
the books of the New Testament it has the greatest relation-
ship to the Epistle of St. James. Like that, it deals with
moral and practical subjects, and is entirely devoid of dog-
matic teaching, and has a certain Jewish colouring, easier,
perhaps, to feel than to specify. Like that, too, there is in it
a complete silence as to the leading facts of the Christian
faith. There is nothing in it from beginning to end to indi-
cate that the compiler had any acquaintance with the Incar-
nation, the Crucifixion, the Resurrection, or the gift of the
Spirit, and the bearing of those great facts of Redemption on
the spiritual life."
The critic adds that the " Agape " had not yet been sepa-
rated from the Lord's Supper, and that the "cup" signified
not Christ, but His teaching. Itinerant "prophets" figure
conspicuously in the work. The word " prophet " was another
name for the travelling " apostle."
One fact must not be lost sight of, and that is that if Jesus
accepted Mosaism in its entirety, it follows that the rites and
philosophy of Jesus and His apostles were diametrically
opposed to the rites and philosophy that were accepted as
Christianity about the end of the first century. Writers like
Ren an and Bishop Lightfoot deny this conclusion ; but Gibbon
has pressed it home with all the emphasis of his most brilliant
irony. If on the other hand Christ was an Essene, the theory
of Baur, that St. Paul invented Christianity, falls to the ground.
For the question at once suggests itself. Why did St. Paul use
the name of Jesus at all ? Why did he not put himself for-
ward as leader of the movement ? The answer is plain enough.
By the sect of the Nazarenes one conspicuous leader was
already accepted. An historical character, sublime beyond all
284 BUDDHISM IN CHRISTENDOM.
previous Western experience had appeared in the world. He
had given it laws and rites, and newer and grander concep-
tions of life. lie had told the Hebrew that forgiveness was
more noble than retaliation, poverty than riches, the ignominy
of the gibbet in the cause of enlightenment than crowns of
gold. He had announced to the death-dealing zealot that
even in the presence of outrage and treachery it was better
to sheathe than to draw the sword. He had taught that to
perform such menial offices as feet-washing was more God-
like than to accept them.
Renan opposes Baur on the question of the origin of
Christianity ; but even he is of opinion that it is St. Paul who
has " assured an eternity " to Christ. Without him the " little
conventicle of illuminati " would have passed away like the
Essenes, almost unremembered.^ This depends upon the
question whether Christ's religion was an education or a
recruiting office. The scheme of Jesus was to slowly leaven
the world by means of a secret society of mystics rigorously
winnowed by beggary, celibacy, hunger, and persecution.
Have such little " conventicles of illuminati " been always so
contemptible } Was Buddha insignificant when he stood
with his sixty disciples at Mrigadiva, and the proud priest-
hoods of Asia were already to the divine eye a thing of the
past ? Was Wieshaupt contemptible when he and the other
members of the " family of the human race " brooded over
the wings of society, and were in travail of the convulsion
by-and-by to be christened " French Revolution " ? Was
Madame Guyon despicable in her dungeon, or George Fox,
or Swedenborg, or any other recipient of spiritual forces that
change empires ? Certainly the sublimest spectacle of history,
if "Exegists" and "Apologists" would allow us to see it,
is the historical Jesus standing amid the grey limestone hills
of Palestine and planning the greatest battle of the world.
In one army were a few beggars — naked, shoeless, with no
shelter but the caves of the " foxes," no protector except the
mephitic air that depopulates the shores of the Dead Sea.
In the other army were the invincible legions of Caesar.
' "Les Apotres," p. 187.
BISHOP LIGHTFOOT. 285
Their weapons were death, stripes, torture, and obloquy. To
these were opposed patience, long-suffering, courage, martyr-
dom, by a Captain who was determined that the warfare
should be waged by spirit forces alone.
Modern bishops and duchesses masquerading in Christian
communism and beggary may lament its present want of
influence. They know quite well that if the genuine Chris-
tianity were revived it would tear the shams of modern society
to pieces.
286 BUDDHISM IN CHRISTENDOM.
CHAPTER XXI.
Pope Victor — Rome supersedes Jerusalem — The Introduction of Religion
by Body-Corporate — Marcion — He represented the teaching of St.
Paul — His Gospel — Accused and Accusers changing places — Testi-
mony of Marcion against Roman innovators.
Pope Victor.
At the close of the second century of the Christian era a
fierce controversy raged in Christendom. The East was
pitted against the West. On the surface this controversy
pivoted on a very petty matter ; which was, however, merely
used in the light of a flag or party badge. The question was
whether Christ was crucified on the day or the day before the
Passover. Pope Victor summoned a council and threatened to
excommunicate all the churches of Asia Minor who accepted
the gospel account and the early church traditions. It is
plain that a revolution in leadership had been effected in
Christendom since St. James, as Christian high priest, received
tribute from the other churches.
Many influences had been at work. At first the Church
of Jerusalem was recognized as the leading church of Christen-
dom. But the capture of Jerusalem by Titus deprived it of
its commanding position. All Christians were banished from
the holy city. The church of the Nazarenes took refuge in
Pella beyond Jordan. From that point it still asserted its
claim to be the leading church in Christendom, but its influence
waned.
Whilst the Church of Jerusalem was thus on the decline it
was in the necessity of things that another church should
rapidly gain influence, Rome was the centre of the political
MARCION. 287
world ; and the rapid progress of the new creed by-and-by
rendered possible the dream of a Christian Pontifix Maximus.
But across such dreams many pregnant questions would crowd.
Were the institutions of the humble Ebionites with their
communism, their celibacy, their uncomprising unworldliness,
a form of religion fit for a great empire ? Would the rich
Roman patrician consent to a community of goods with the
Roman beggar ? Would the proconsul tolerate an allegiance
that superseded allegiance to the civil power ? Were the
fastings and solitary communings of St. Antony and St.
Jerome a fit form of religion for the humble artisans of a
work-a-day world ? Could women and children and men of
weak intellect be safely permitted to trust alone to the God
within the breast ? The Christian religion had proved itself
an irresistible missionary force. But was it not more adapted
for battle than peace .'' The uncompromising Nazarite could
grind into small pieces all priestly and pagan creeds, but did
he present a suitable substitute ?
I do not think that this despiritualizing of Christianity
was due to conscious priestcraft in the first instance, but
rather to the force of circumstances. The fall of Jerusalem
had far-reaching and indirect effects, not all of which are
fully appreciated. Christianity was specially a Jewish religion
worked by Jews. This was a source of strength, for it was
thus kept outside the vigilance of the imperial inquisitors.
All the early persecutions came from Jews alone. These
were bitter in Jerusalem, but outside Palestine the Jews had
less power. This enabled the barefooted missionaries to
overrun Europe before the priests of paganism knew their
danger. In the presence of the pertinacity of Jewish hate
the poor Nazarite showed an equal pertinacity of passive
endurance ; but it was natural that endeavours should be
made to conciliate his great enemy. But until the fall of
Jerusalem the arguments of the Nazarite were not likely to
have much effect on an educated Hebrew. Such a man, if
told that the execution of Christ by the Sanhedrim was a
complete substitute for the ceremonies and sacrifices instituted
with painstaking minuteness by Jehovah Himself, would have
288 BUDDHISM IN CHRISTENDOM.
hailed the statement as an unmeaning quibble. He would
have pointed out that these ordinances were pronounced to be
of eternal duration, and to criticise them was more culpable
even than to disobey them.
But when Titus put an end for ever to the Jewish rites
of the temple, the poor Nazarite would have more chance of a
hearing. Plainly the rites of Moses had not proved eternal ;
that was a bewildering fact. But to convert a Jew to Chris-
tianity peculiar arguments were necessary. His main postu-
late was that God could be only propitiated by the shedding
of blood. Hence the prominence that Christ's death began
to assume in Christian polemics. In the earliest writings
crept in the trope that Christ by His death had made a
perpetual propitiation. This was at first only put forth as a
trope ; but it contained a great danger to the religion of
interior gnosis. By it could be brought in once more the
conception of remission of sins by the daily bloody sacrifice
of the priest. By it religion by body corporate could be
reintroduced. This was the meaning of the immense excite-
ment in the eastern churches when Pope Victor proposed to
change the day for celebrating Christ's death to the day of
the Passover, By the change Christ was made the Paschal
Lamb.
But another great danger had come upon Christendom.
The early church took over from the Essenes the Jewish
scriptures, read with Essene interpretations. Under the title
of " the law and the prophets " they figure in the writings of
the fathers, and were, in fact, the only writings deemed inspired
until the end of the second century. When all Christians
were mystics there was little danger in this ; but when the
lower Judaism was being largely recruited, matters changed.
The peril of having, as it were, two bibles bound up in the
same cover, began to assert itself With commonplace minds,
like that of Irenaeus, the lower and literal reading began to
swamp the spiritual meaning altogether. The more spiritual
teachers in Christendom perceived this peril.
The real leader of this opposition was plainly Marcion.
For this the vials of theological wrath have been poured upon
MARC ION. 289
him from the date of Irenseus to modern times. His answers
have been burnt, but even without them accusers and accused
have now changed places in the dock and the witness-box.
Marcion represented what in modern days are called the
Ethnico Christians, the party that, under the banner of St.
Paul, had been so conspicuous in the previous century.
Marcion had nearly half Christendom at his back, hence the
bitterness of the Roman monks. " Of churchly organizations,"
says the latest edition of the " Encyclopaedia Britannica," " the
most important next to Catholicism were the Marcionite
communities."^ Tertullian affirmed that they swarmed and
increased like wasps : " Faciunt favos et vespoe, faciunt
ecclesias et Marcionitae." ^
Perhaps the Roman movement was in the first instance a
mere squabble for precedence with the Nazarite Church in
Jerusalem. But as the latter became insignificant in all but
title deeds, the rising priestly party turned their attention to
the Pauline party.
The Church of Rome, says Irenaeus, was " organized by
the two most glorious apostles, Peter and Paul. • For it is a
matter of necessity that every church should agree with this
church, on account of its pre-eminent authority." ^
Perhaps it was also a matter of necessity that the disciples
of these two most glorious apostles should be proved heretical
in the same interest.
The disciples of Marcion were celibates who enjoined
sexual abstinence as the condition of their receiving even
the married ,in their fold. They dressed simply, and fled
theatres and public spectacles. They ate no meat except fish,
and lived on bread, milk, honey, and water. They used the
latter in their communion service. They bore great persecu-
tion heroically. Their leader pathetically called them, "com-
panions in suffering, and companions in hate." ^
It is to be observed, also, that it is dangerous to take
writers like Justin or Tertullian as safe guides in dealing with
1 Article, " Marcion." 2 q\^^^ ^^ Gibbon, ch. xv.
^ Iren., " Hjer.," bk. iii. ch. 3.
* Heim, " Marcion, sa Doctrine et son Evangile," pp. 27, 29.
U
290 BUDDHISM IN CHRISTENDOM.
the transcendental metaphysics of a rival. The latter calls
Marcion "anti-christ," and his section of the church "scor-
pions;" and Justin declares that '"wicked demons' put
forward Marcion to deny that God made all things," and also
to assert the existence of " some other god greater than the
Creator." Yet he himself declares that the "ineffable Father
and Lord of all " made use of the Logos to create the world.
The two statements seem so very similar, that it is difficult to
understand how, if one is an " atheistical doctrine " and a
doctrine of " devils," the other is not so likewise.
But the most prominent charge against Marcion is, that
he mutilated St. Luke's gospel and St. Paul's epistles, to make
these books fit in with his heresies.
"Moreover," says Irenseus, "he mutilated the Gospel
according to Luke, taking away all that is recorded of the
generation of the Lord, and many parts of his discourses in
which he recognizes the Creator of the universe as his
Father." 1
He is accused, too, of attacking the Jewish scriptures, and
prejudicing the three other canonical gospels by ignoring them.
The controversy about what is called Marcion's gospel
has been renewed with great vigour recently. Neander,
Sanday, Gratz, and Arneth, have supported the views of
Tertullian, Epiphanius, and Jerome. On the other hand,
Eichhorn, Loffler, Baur, and the author of " Supernatural
Reliirion," maintain that Marcion can never have seen our
version of St. Luke at all. Marcion's gospel is the original,
and the present Gospel of St. Luke was composed from it not
earlier than the end of the second, or beginning of the third
century.^
This controversy throws much side-light on the subject
I am investigating.
Many common-sense arguments at once suggest them-
selves, which make it difficult to accept the theory that
Marcion cut about Luke and Paul for the reasons put forward
by Irenaeus.
1 Iren., bk. i. c. 27, sect. 2.
2 See Helm, " Marcion, sa Doctrine et son Evangile," p. 40.
MARCION. 291
1. The first that strikes me is the apparent aimlessness of
most of the alleged omissions.
2. Marcion sometimes cuts out texts that strongly support
his views. He leaves a vast quantity of others that are
thought to confute them. Irenaeus, Epiphanius, and Tertullian
exult at this, failing to see how much it tells against them.
"But because," says Irenseus, "he alone has dared openly
to mutilate the scriptures, and has gone beyond all others in
shamelessly disparaging the character of God, I shall oppose
him by himself, confuting him from his own writings, and with
the help of God will effect his overthrow by means of those
discourses of our Lord and His apostle [St. Paul], which are
respected by him, and which he himself uses."^ The good
monk fails to perceive that a very astute confuter may some-
times " confute " himself.
3. Many of the omissions, including four Pauline epistles,
are pronounced ungenuine by leading modern experts who
have taken no part in the Marcion controversy.
4. If there have been any intentional excisions, they must
be thrown very much further back than Marcion, as Cerdon,
the previous leader of the Ethnico Christians, also used
a " mutilated Luke." ^
5. Why does Justin Martyr, in his fierce attack on
Marcion, say not a word about these excisions, and nothing
at all about there being four canonical gospels in his day }
If there were four such gospels, he has disparaged them by
his silence quite as much as Marcion.
6. On the hypothesis that there then existed four canonical
gospels, and that Marcion was the fanciful independent
teacher that he is now described, why did he not take
John's gospel instead of Luke's ? Strauss shows that its anti-
Jewish dualism would have suited him perfectly.
7. The alleged falsification of St. Paul's epistles is still
more perplexing. The Cerdonites and Marcionites had one
distinguishing feature. They almost worshipped St. Paul
and his writings. It was the first instance of Christian
1 Iren., bk. iii. c. 12.
2 Article, " Cerdon," " Encyclopasdia Britannica."
292 BUDDHISM IN CHRISTENDOM.
bibliolatiy. Supposing that Marcion had arbitrarily deprived
them of large portions of their favourite scripture, would they
have tamely submitted, or would they not have risen up and
expelled the despoiler from the community? The Roman
doctors, using a favourite polemical weapon of the day,
accused Marcion of having been excommunicated for seducing
a virgin ; but they have neglected to explain how it was that
the most spiritual and self-denying half of Christendom
followed such a man with enthusiasm.
8. The replies of the Marcionitcs have been burnt with
their authors, but one little piece of evidence has been pre-
served. One of them, named Megethius, affirmed that Luke's
gospel, in its present form, is full of errors and self-contradic-
tions.^ We see, too, from their bitter adversary Irenaeus,
that the Ebionite Church of Jerusalem gave a similar testi-
mony. They pronounced Luke full of spurious additions.
As Irenaeus puts it, " they reject the other words of the
gospel which we have come to know through Luke alone." ^
The gospel of Marcion began abruptly. " In the fifteenth
year of Tiberias Caesar, Jesus came down to Capernaum,
a city of Galilee, and taught them on the sabbath day."
It will be seen by this that it cut out nearly the whole of the
first four chapters of our present gospel, the statement that
the parents of Jesus went up to Jerusalem every year at the
Feast of the Passover, and celebrated it with bloody rites.
Irenaeus makes this the main point against him ; but the
poor " Heresiarch " suddenly finds himself defended by all
the learning of critical Europe. These chapters are now
generally believed to have been added to the gospel by
a Greek writer quite ignorant of Jewish history. He
announces that, at the date of Christ's birth, a decree had
gone forth from the Emperor Augustus that the whole world
should be taxed. There is no mention in history of any such
decree ; and if there had been, it would not have affected
Galilee, which at this time was ruled, as Luke states, by
Herod, an independent sovereign.^
^ Heim, " Marcion et la Doctrine," p. 44.
2 Iren., " HcCr.," bk. iii. c. 15.
2 Giles, " Hebrew and Christian Records," vol. ii. p. 190.
MARCION. 293
But a graver matter is behind. The details about Zacha-
rias and the birth of the Baptist have been shown by Ewald
and others to have been borrowed from the Protevangehum
of James, which records further the tragical death of Zacha-
rias. Why has pseudo Luke omitted this striking incident ?
Plainly because he wanted to show that the relations of Christ
and the Baptist sacrificed doves and belonged to anti-
mystical Israel, a theory which would be a little disturbed
by the fact that Zacharias was the Zacharias that Christ
announced as the last of the martyred "prophets." His
death, when the Baptist was a boy, connects the latter with
Essenism, because it is only as an Essene that Zacharias
could have been executed.
Perhaps the strongest text that Marcion could have found
to support his anti-Jewish views would have been Christ's
saying about the folly of placing new wine in old bottles
(Luke V. 37). Will it be believed that Marcion is accused of
having excised this strong text ?
In ch. vi. he is also supposed to have cut out Christ's fine
protest against the lex talionis of Leviticus. Why should
Marcion have cut out these injunctions to love our enemies
and forgive insult and violence (vv. 27-31)? They quite
proved that the Saviour was no supporter of the Old Testa-
ment bibliolatry of Irenseus and Justin.
The twenty-second verse of ch. x. is a fine statement of
transcendental Gnosticism. It affirms that no gnosis of " the
Father " can be obtained except through the Christos, the
awakened soul. This is the quintessence of St. Paul's preach-
ing. At a time that Irenaeus was setting up the rival doctrine
that knowledge of God must come from without, not from
within, and be sought in " Scriptures," that is, the Old Testa-
ment, this text, one w^ould have thought, would have been the
most powerful support that Marcion could have found ; and
yet he is accused of tampering with it.^ With Marcion,
Christianity was a growth, an inspiration. On the other hand,
Irenjeus detected its mysteries in texts like the following : —
1 See Migne, " Diet, des Apocryphes." I have also consulted for this
chapter, Giles, " Codex Apocryphus," Heim, " Marcion," etc., and " Super-
natural Religion."
294 BUDDHISM IN CHRISTENDOM.
" And Moses stretched out his hand over the sea, and the
Lord caused the sea to go back by a strong east wind all that
night." Plainly Moses, with outstretched hands, typified the
mysteries of the cross. ^
From ch. xi. 49-51, and from ch. xiii. 29-35, we get some
more inexplicable excisions, texts where Christ condemns the
priest party for slaughtering apostles and prophets. The
beautiful passage commencing, " O Jerusalem, Jerusalem,
which killest the prophets," is amongst these. Here was
quite an armoury for Marcion to use against adversaries com-
mitted to the same sinister pathway. Is it to be believed
that, instead of using these texts, he excised them ?
I must confess, however, that the complete doctrinal aim-
lessness of many of the excisions is the strongest reason, in
my mind, for disbelieving the excision theory. The pretty
Buddhist parable of the prodigal son is as unknown to
Marcion's gospel as it is to Matthew, Mark, and John. The
innocent apologue of the widow's mite (xxi. 1-4) ; the parable
about the son sent to the vineyard (xx. 9-18) ; the parable of
the fig tree (xiii. 1-9), form part of the alleged excisions.
Why, too, should Marcion (xvii. 5- 10) erase the thoroughly
Pauline teaching that " faith " could tear up a sycamine by
the roots ? And certainly the parable about uppermost seats
(xiv. i-ii) seems, on the surface, scarcely so favourable to
Pope Victor and his party that fraud should be called in
to suppress it.
In Marcion's gospel Christ's triumphal entry into Jeru-
salem and cleansing of the temple is not to be found. Most
readers will agree with that acute divine Dr. Giles, that this
account is didactic rather than historical. Dr. Giles says :
" Let us picture to ourselves a single man entering a throng
of merchants in London or any other of our populous cities,
and forcibly ejecting them from their usual haunts, that some
hundreds of tradesmen should have been driven by the force
of a single arm. It is inconceivable that such a scene could
be real. The guards and constables of the city would have
interposed, even if the traders themselves had not been firm in
^ "Apology," cap. 90.
MARCION. 295
defending their property from destruction. It is painful to
imagine such a scene passing in reahty before our eyes. We
cannot conceive that the Son of God and Saviour of men
should create a tumult in that temple which he wished to
purify." ^
In the Lord's Prayer for " Hallowed be Thy name," the
words " Pour Thy Holy Spirit upon us " are found. " How
much more shall your heavenly Father give His Holy Spirit
to them that ask it," says Christ just afterwards, meaningless
words unless Marcion's version is the correct one. Verbal
changes have been much made of by Marcion's opponents.
" It is your Father's good pleasure to give you the kingdom "
(xii. 32) has been changed into " It is the Father's," etc. " You
know the commandments " (xviii. 20) figures as " / know the
commandments." In the verse commencing " Then entered
Satan into Judas surnamed Iscariot " (xxii. 3), the word Satan
is omitted, a strange change for one whose philosphy was
dualism. More may be said for verse 28 in ch. xiii. where
the words " Ye shall see Abraham, Isaac, and Jacob, and all
the prophets in the kingdom of God," have been changed to
" all the just." Marcion apparently perpetrated a grim joke,
if pleasantry were possible in those ferocious times, that when
Christ descended into hell he released all except Abel, Enoch,
Noah, and the leading prophets of the old law, " though Cain
and the Sodomites and the Egyptians," ^ were set free, says
Irenseus, quite as much shocked by the last as the first state-
ment. In chap. xxiv. Marcion's gospel leaves out all about
Christ expounding the prophets, and seems to imply by the
use of the word phantasma (ver. 39), that Christ's appearance
.to his disciples was in a spirit form.
But the most important "excisions" by far are the texts
(Luke vii. 29-35) announcing that " the Son of Man came
eating and drinking" and was called a "wine-bibber," (v. 36-
39), the text about the "old wine" being better (xxii. 16-18).
These verses are also omitted, " For I say unto you, I will not
any more eat thereof, until it be fulfilled in the kingdom of
^ " Hebrew and Christian Records," ii. p. 251.
2 " Hier.," xxvii. 3.
296 BUDDHISM IN CHRISTENDOM.
God. And He took the cup, and gave thanks, and said, Take
this, and divide it among yourselves : For I say unto you, I
will not drink of the fruit of the vine, until the kingdom of
God shall come."
I have said enough elsewhere to show, I think, that there
was no dishonesty in Marcion here.
We now come to the epistles of Paul, and the great ques-
tion is, Supposing that the Marcionites excised the epistles to
the Hebrews, Titus, and Timothy, whence have they been
restored to us? Dr. Giles has pronounced that, until the
date of Irenaeus, Catholic Christendom knew nothing about
St. Paul's epistles at all. Of the literature of the first two
centuries, this writer has been the most profound student in
England. He has translated the most important relics of the
Apostolic Fathers of the first century, and brought out the
text of the Codex Apocryphus. In his " Hebrew and Chris-
tian Records," he declares that St. Paul's epistles are " not
mentioned by the Apostolic Fathers, by Justin Martyr, or by
any other writer until the end of the second century, when the
whole canon of Scripture comes at once into notice and is
extensively quoted by Irenaeus and others." ^
Dr. Giles makes an exception in favour of three passages
in the apocryphal epistles of Clement and Polycarp, but it is
much doubted he adds, whether these writings are genuine.^
" Justin Martyr seems to have been wholly ignorant that such
an apostle as St. Paul ever existed, and Theophilusof Antioch,
whilst he quotes the first chapter of St. John's gospel, does not
even name or remotely allude to the great apostle to whom
the Christian religion is so much indebted, and who resided so
often and so long in his own city of Antioch." ^
As regards Marcion, this silence of Justin Martyr is of the
highest importance. If that writer had known that the most
formidable opponent of Roman ascendancy had suppressed
four epistles of Paul, he would have certainly not neglected so
good a weapon against him.
Another curious fact emerges. I think I can show that
1 Giles " Hebrew and Christian Records," vol. ii. p. 386.
2 Ibid., p. 397. 3 ibid.^ p. 399.
MARCION. 297
the first sheaf of arrows that Irenaeus has aimed at Marcion
come from the Clementine " HomiHes." He says distinctly
that Marcion derived his system from Cerdo, and that Cerdo
was taught by the followers of Simon Magus.^
I will make an extract from the Clementine "Homilies" —
Simon Magus, " I promised to you to return to-day and
in a discussion show that He who framed the world is not the
highest God, but that the highest God is another who alone
is good and who has remained unknown up to this time." ^
This is exactly what Irenaeus says in the first instance of
Cerdo, who taught that " the God proclaimed by the law and
the prophets is not the father of our Lord Jesus Christ, for the
former was known but the latter unknown, while the one
also was righteous, but the other benevolent."
He says, too, that Marcion taught that Jesus " being derived
from that Father who is above the God that made the world,
and coming into Judaea in the times of Pontius Pilate the
governor, who was the procurator of Tiberias Caesar, was
manifested in the form of a man to those who were in Judaea,
abolishing the prophets and the law and all the works of that
God who made the world, whom also he calls Cosmocrater." ^
Other curious points of resemblance occur. The " Homilies "
assert that Simon Magus does not believe that the dead will
be raised.^ Irenaeus declares that Marcion denies the resur-
rection of the actual body, or, as he puts it, " the body as
having been taken from the earth is incapable of sharing in
salvation," ^ the good father forgetting that the " glorious
Apostle Paul " had announced the same views : " It is sown a
natural body. It is raised a spiritual body " (i Cor. xiv. 44).
Then, like Marcion by Irenaeus, Simon Magus was accused
by St. Peter of attacking the authority of the Jewish scrip-
tures.^ And it is a curious fact that the real Paul advocates
complete continence (i Cor. vii. i, 8), and rules that they that
have wives "be as though they had none" (i Cor. vii. 29).
This is the " heresy " of Marcion, who enacted sexual conti-
1 Iren., " Hser.," xxvii. 2. ^ Clem., "Horn.," xviii. i.
^ Iren., " Hser.," xxvii. 2. ■* Clem., " Hom.," ii. 22.
^ " Haer.," cap. xxvii. 3. * Clem., " Horn.," iii. 50.
298 BUDDHISM IX CHRISTENDOM.
nence even with the married. Tiic theological controversy
seems to have rolled very much on 2 Cor. iv. 4, where St.
Paul talks of a " God of this world."
All this is puzzling. Did Ircnarus know that the sketch
of Simon Magus was an attack on St. Paul ? If he did, he
has put himself out of court by dishonestly using that attack
to prove another guilty of altering St. Paul's teaching. "If he
did not, he practically confirms Dr. Giles, for he shows that
the partisans of Pope Victor knew very little about Paul and
his controversies.
Baur, from internal evidence, saw that the Epistles to
Timothy were an attack on Marcion.^ Dr. Giles detected that
in the Epistle to the Hebrews the " tenour and tendency "
were quite different from the teaching of "the other less
doubtful of St. Paul's epistles."^ Must we not carry these
deductions further, and conclude that it is to the Marcionites
that we are indebted for the preservation of St Paul's epistles,
and that the encroaching Church, obliged to take them over,
added four new ones to destroy their influence.
There are two Pauls, the one put forth by Catholics of the
type of St. Vincent de Paul, and Fenelon as the ideal of
the Christian ascetic. They cite his watchings, mystic com-
munion, and " fastings," his assertion that for the mystical
life he would that all men were bachelors (i Cor. vii. 7).
This Paul announces that he was separated from his mother's
womb, a phrase which with John the Baptist and St. James
meant vows of water-drinking for life. This Paul states also
that the spiritual drink of Christians in the communion
service was the water that flowed from the rock of Moses.
This Paul strives to keep his body under subjection by the
ordinary processes of the mystic. He announces that he has
the resultant spiritual gifts (i Cor. xii. i). His motto is,
" Walk in Sophia ! " the phrase with mystics for the interior
life (Col. iv. 5).
The other Paul is the champion of anti-mystical Angli-
canism. Bishop Lightfoot puts him forward, as we have seen.
' Baur, " Life and Work of St. Paul," vol. ii. p 100.
^ " Hebrew and Christian Records," vol. ii. p. 396.
MARCION. 299
This Paul held that " asceticism postulates the malignity of
matter and is wholly inconsistent with the teaching of the
Gospel." ^ This Paul held that Gnosticism was " false teach-
ing," and " monstrous developments," " heresy," ^ " a shadowy
mysticism which loses itself in the contemplation of an unseen
world." ^ This Paul is a Paul that specially cautions his
disciples against the "gnosis that puffeth up" (i Cor. viii. i) ;
a Paul singularly solicitous about bishops' wives, though he
cared so little for the bishops themselves ; a Paul who con-
siders the "stomach" of Timothy before his soul, and, forgetful
of his own Nazarite vows, recommends him wine ; a Paul the
apostle of eating and drinking, who, it must be added, seems
to have made singularly little impression on his personal
followers, for they emerge in the light of history water-
drinking mystics of the most ascetic type.
Let us first judge St. Paul, not by his writings, but his
acts ; that will test his ideas. Was he a Gnostic ?
Professor T. M. Lindsay, in his article on Irenaeus, in
the " Encyclopaedia Britannica," gives from that father the
definition of true gnosis.
"True gnosis, not the false gnosis of the Gnostic, comes
from the Holy Scriptures," meaning those of the Old and
New Testament, and also from " the Church." This means :
Suppress conscience and reason, and take A B and C, three
widely divergent spiritual guides. Also it is a mere verbal
quibble, for the word " gnosis " was selected by mystics to
denote not external but internal knowledge.
For the early years of his life St. Paul conformed to the
ideal of Irenzeus. It is difficult to find in history a more
perfect specimen of the "true Gnostic." He sought spiritual
knowledge in his Church and Scriptures, two guides that, in
his day at any rate, had the advantage of not being divergent,
whatever they may have been at the date of Irenaeus. He
learnt that the sin of sins was independent thought. It was
clearly laid down in the eternal covenant of Jehovah that
^ Lightfoot, " Epistle to the Colossians," p. 173.
2 Ibid., " Epistle to the Philippians," p. 41.
^ Ibid., "Epistle to the Colossians," p. 73.
300 BUDDHISM IN CHRISTENDOM.
"the priests, the Levites," were the sole judges in matters of
"controversy" (Lev. xvii. 8, 9). It was as clearly laid down
that "divination," consulting with spirits, sabbath-breaking,
prophesying anything except what the priests pronounced to
be true, were crimes to be summarily punished with stoning.
In the heart of Israel was a body of men who, in the view
of "the priests, the Levites," infringed these laws. In con-
sequence, St. Paul " persecuted " them " unto the death "
(Acts xxii. 4). He " made havock of the Church, entering
every house, haling men and women committed them to
prison" (Acts viii. 3). But one day, on the road to Damascus,
his interior vision was opened, and he began to see himself
in a completely new light. And then he knew that there
is an offence even more hateful than that of Barabbas on
the highway, or of Mary of Magdala bartering her shame
for shekels, and that is the infamy of the priestly zealot, who
hunts down liberty and proscribes conscience.
■After this, for three years St. Paul was in Arabia, alone
with his remorse, seeking to develop the Christ within his soul.
This brings us from Saul to Paul. Was he a Gnostic
in the Alexandrian and Buddhist sense.' It is quite impossible
in the whole history of Christendom to find a mystic who
regulated his life so purely by interior light. In the new
Church he says he "conferred not with flesh and blood," and
"withstood" its high priest and its apostles (Gal. i. 12).
Throughout his second life he had but one guide, the Christ
of his mystical reveries.
The great conflict between St. Paul and the historical
apostles is, as German critics tell us, the one solid and
incontrovertible fact in the Christendom of the first century.
This is giving to the Apocalypse and the Epistle to the Gala-
tians title deeds of early authenticity that most other books
of the New Testament are gradually ceasing to be credited
with. This controversy pivoted on two points — the authority
of the Essene high priest and his apostles, and the authority of
the Jewish scriptures interpreted, of course, in the Essene
sense. From the bitterness of the Clementine writings it
seems that St. Paul the preacher strongly opposed both from
MARC ION. 301
the very first. As Simon Magus he is made to point out
many inconsistencies in the Jewish scriptures, and to afhrm
that they "lead us astray."^ In his own epistles he is equally
plain spoken. He calls the law "weak and beggarly elements"
(Gal. iv. 9).
He talks of " blotting the handwriting of ordinances that
were against us," of " nailing " the law " to the cross " (Col. ii.
14). He talks of the "curse of the law" (Gal. iii. 13). His
visions are mercilessly attacked in the Clementine " Homilies."
Now it certainly seems a little strange that this high
mystic has recently been made the great apostle of what he
himself calls "meats for the belly. Migne's " Dictionnaire des
Ascetes " cites the following texts to prove that he was just
the reverse. The first is i Cor. ix. 27 —
" And every man that striveth for the mastery is tempe-
rate in all things. Now they do it to obtain a corruptible
crown ; but we an incorruptible. I therefore so run, not as
uncertainly ; so fight I, not as one that beateth the air : but I
keep under my body, and bring it into subjection : lest that
by any means, when I have preached to others, I myself
should be a castaway."
It cites also Gal. v. 4 —
" And they that are Christ's have crucified the flesh with
the affections and lusts. If we live in the Spirit, let us also
walk in the Spirit."
And again, 2 Cor. vi. 4 —
"But in all things approving ourselves as the ministers of
God, in much patience, in afflictions, in necessities, in dis-
tresses, in stripes, in imprisonments, in tumults, in labours,
in watchings, in fastings ; by pureness, by knowledge, by
longsufifering, by kindness, by the Holy Ghost, by love
unfeigned."
The highest stage of Christian mysticism was called the
"perfect man," a phrase taken over from Pagan mysteries :
" Till we all come in the unity of the faith, and of the
Gnosis of the Son of God, unto the perfect man" (a? av'^oa
Tikiiov) (Ephes. iv. 13).
^ Clem., " Horn.," xvi. g.
302 BUDDHISM IN CHRISTENDOM.
" Now concerning spiritual gifts, brethren, I would not
have you ignorant. Ye know that ye were Gentiles, carried
away unto these dumb idols, even as ye were led. Where-
fore I give you to understand, that no man speaking by the
Spirit of God calleth Jesus accursed : and that no man can
say that Jesus is the Lord, but by the Holy Ghost. Now
there are diversities of gifts, but the same Spirit. For to one
is given by the Spirit the word of Sophia ; to another the
word of the Gnosis by the same Spirit. To another faith by
the same Spirit ; to another the gifts of healing by the same
Spirit ; to another the working of miracles ; to another pro-
phecy ; to another discerning of spirits ; to another divers
kinds of tongues ; to another the interpretation of tongues "
(i Cor. xii. i-io).
This is the passage from pseudo Timothy that Baur
thought to be an attack on Marcion —
" Now the Spirit speaketh expressly, that in the latter
times some shall depart from the faith, giving heed to seduc-
ing spirits, and doctrines of devils ; speaking lies in hypo-
crisy ; having their conscience seared with a hot iron ; for-
bidding to marry, and commanding to abstain from meats,
which God hath created to be received with thanksg-iving; of
them which believe and know the truth" (i Tim. iv. 1-3).
It must be said, too, that Hebrews is a polemical pamphlet
on Pope Victor's side of the paschal controversy. All critics
reject it. In it we get warm eulogies of an "unchangeable
priesthood " {vii. 24) ; of " ministers of the sanctuary " (viii.
r, 2); the theory that "without shedding of blood there
is no remission" (ix. 22); the theory that a "testament"
for some reason or other must be sealed in blood — all the
"beggarly elements" and "ordinances" which the real Paul
thought he had nailed to the cross. With pseudo Paul, Christ's
death is important for its blood effusion. With Paul the
Gnostic it was important as an emblem of the crucifixion of
the lower and material life. Dr. Giles points out that in this
epistle there are more citations from the Hebrew scriptures
than in all the other epistles of St. Paul put together.
Enough has been written to put the reader in a position to
MARCION. 303
judge whether Marcion has curtailed or the anti-Gnostic
encroaching Church enlarged the writings of Luke and St.
Paul. Of immense importance to our inquiry is the key that
it gives us to the principle on which the Roman doctors acted
in dealing with the scriptures of opposing Churches. They
took them over and added contradictory matter.
To sum up : is there any evidence for the two root-and-
branch revolutions on which modern ideas are based? Can
it be proved that Christ abandoned the baptism of John for
wine and eating, and for every tittle of the law of sacrifices,
slavery, polygamy, Corsican vendetta } Can it be shown that
between H A.D. and 62 A.D. there was a period of nunless,
monkless, Anglican orthodoxy before the " heresy " of the
" Essene-Ebionites " ? All evidence is in the contrary direc-
tion. Christ plainly knew nothing of the first revolution two
or three days before His death, for He based His miracles
on the baptism of John instead of repudiating it. St. James,
His successor, knew nothing of the movement, for he was
a water-drinking ascetic to the day of his death ; and
moreover celebrated Essene sacramental rites with the risen
Christ on the day of the crucifixion. St. Peter, St. Matthew,
St. James the son Zebedee, were also ascetics, and so was
St. John, who has given us the earliest document of the
historical Church, the Apocalypse. In it is a picture of
Christ's kingdom on earth, with its virgin saints, and, for
drink, "the water of life" (Rev. xxi. 17); with its com-
munism, its baptism, its fastings, the " monastery without iron
gates " of Renan. Rites are crucial, and the early Church
adopted those of the Essenes. And to the vigorous rancour
of Irenaeus and his companions we are indebted for another
authentic piece of history, namely, the rites of the two great
antagonists of the first century, the Pauline and the Petrine
parties, as they appear in the middle of the second century.
Both emerge water-drinking mystics of the most ascetic type.
Facts are before forged documents.
304 BUDDHISM IN CHRISTENDOM.
CHAPTER XXII.
R^ma — The " Grove of Perfection " — Early Brahmin Rites — Bow-shoot-
ing— Marriage of Rima — Palace Intrigues — Banished to the Forest
— Rape of Sita — Hanuman — Passage of Adam's Bridge by Monkeys
— Fight between Rama and Ravana.
'&•
Before Buddha.
I PROPOSE to give the lives of Rama, Ceres, Osiris, Krishna,
and the five sons of Pandu. Considered together they will
show —
1. That the chief ancient scriptures represented the mys-
teries. These, under the symbolism of the growth of the
people's food, represented the twelve stages of the soul's pro-
gress in interior knowledge, the one important "m3^stery"
that man can learn. This progress was veiled by the scaffold-
ing of the ecliptic.
2. They will show further that the story of Buddha has
not, as Mr. Kellog and his many followers imagine, been
stolen from the Nestorian Christians. The ideas of a divine
child born of spirit and an earthly mother is common to all
these stories. I shall begin with the story of Rama, which
was certainly written before that of Buddha ; indeed, some
writers have traced the rape of Helen and the battles of
Achilles, Ulysses, etc., to its inspiration.^ Colebrooke believed
that the narrative of Buddha's life was largely derived from
the story of Rama. I shall treat this in consequence at some
length.
1 Dr. Hutchinson's " Literary Works," p. 298.
RAMA. 305
The Avatara of Rama.
In the autumn of the year 1854, when serving in India,
I was sent on my first detachment duty. Lieut. TurnbuU
commanded the party. We left the mihtary station of
Dinapore, crossed the Sone river, and encamped in the exten-
sive thicket of trees through which the road to the civil
station of Arrah passes. We were the only English officers,
and we occupied the same tent. We reviled our sad fates,
I recollect, at having to serve in India when the epoch of
romance and adventure had closed. In three years, poor
Lieut. TurnbuU was lying in the terrible well that served
as a cemetery to the ill-fated garrison of Cawnpore. And the
thicket of trees where our camp-kettles simmered was fated
at the same moment to be red with the blood of a gallant
British force, which had attempted to relieve my friend
Mr. Wake at Arrah. Vincent Eyre was then to reach the
same thickets and fight his gallant fight with Koer Singh and
the sepoys. And, eventually, I myself, whilst serving with
the little column of Lord Mark Kerr, had the honour of
taking part in another severe action against these my old
Dinapore comrades, when Lord Mark Kerr defeated Koer
Singh at Azimgurh. The poor torn colours of the 13th Light
Infantry were exposed to a fire on that day, according to the
Duke of Edinburgh, such as few other English regiments have
ever witnessed.
These thickets of Arrah, in ancient days, were the scene of
the first exploit of the god Rama, when he visited earth.
Here was the " Grove of Perfection," tenanted by holy
anchorites. Here he conquered the ferocious demon Marichi.
The word Rama represented to our sepoys very much what
the word Christ did to us. Writers in England who announce
that the Indians ignore what they call the higher truths of
Christianity, namely, trust in a personal god made man, make
a great mistake. Every Hindoo sepoy in our detachment
believed that if he died with the name of Rama on his lips,
he would go to Swarga. His scriptures and his miracles are
X
306 BUDDHISM IN CHRISTENDOM.
as much a matter of fact to them as Christ's miracles to their
English officers.
Our tents shone out against the dark trees ; horses neighed,
and the water-carriers brought swollen skins from a neigh-
bouring spring ; belts and cartouche-boxes were slung on the
branches. The silent elephants, who had carried the tents of
the sepoys, glided away with their keepers to bring in spoils
of branches and leaves. Anon the loud conch of some high-
caste Rajput sepoy was heard as he fortified a poor little altar
of mud or dust against the spirits of evil, with an invocation
to Rama, as a preparation for cooking and dinner. And
through the night went up the not unmelodious nasal chant
of a Brahmin, who narrated the conquest of the mighty
demon Marichi, who, some hundred years before the siege of
Troy, marred the pious cultus of a congregation of rishis
assembled in this " Grove of Perfection," and how the shaft of
the intrepid young Rama laid him low. What the psalms of
David were to the old Jew and the English Ironside, that are
still the warlike speeches of the Ramayana to the Hindoo. For
at least three thousand years they have incited him to battle.
The birth of Rama was miraculous. At a great horse
sacrifice a spirit appeared and gave a magic nectar, which
his mother. Queen Kausalya, drank. Thus his father. King
Dasaratha, had nothing really to do with his parentage.
Three other queens grew pregnant with smaller portions of
this magic liquor distilled from the roasted horse, a symbol
of the dying year.
The demon Marichi was interfering with the rites of the
Brahmin rishis. What were those rites .'' From the date of
Rama to the date of Earl Dufiferin the Brahmin rites have
scarcely altered.
The savage believed, like the Christian Fathers, that the
earth was an enormous flat plain, rich with grain and cattle
for food. He believed the cold stars, the homes of his dead
forefathers, to be comparatively tiny and destitute of food.
Hence arose the sacrifice, a bond fide feeding of ancestors and
gods. Three meals were offered in Vedic days, and are still
offered every day — at matins, noontide, and evensong. Gar-
RAMA, 307
lands and incense form part of the rites, — processions, lights,
vestments. Chant and response are provided for as early as
the hymns of the " Rig Veda." It was thus quite unnecessary
for the Buddhists to derive their rites, as Mr. Kellogg holds,
from the Nestorian Christians. Food, from an early date, was
taken as a symbol of God Almighty, rice, and milk, and
barley, and the intoxicating soma.
Considerable light is thrown on the early Indian worship
by some papers by Dr. Stevenson that appeared in the
Asiatic Journal} In the Dekhan and in the Maratha
country, a simple worship still prevails which he believes to
have been the original worship of the Hindoos. The " Great
Spirit " (Vetal) has no statue, and the gods are never repre-
sented as animals. " The place where Vetal is worshipped is
a kind of Stonehenge, or enclosure of stones, usually in some-
what of a circular shape. The following is the plan after which
these circles are constructed. At some distance from the
village, under a green spreading tree, is placed Vetal. If, as
sometimes happens in a bare country like the Dekhan, no tree
at a convenient distance is to be found, Vetal is content to
raise his naked head under the canopy of heaven, without the
slightest artificial covering whatever. The principal figure
where the worship of Vetal is performed is a rough unhewn
stone of a pyramidal or triangular shape, placed on its base,
and having one of its sides fronting the east, and, if under
a tree, placed to the east side of the tree. A circle is formed
with similar, but smaller, stones placed one or two feet from
each other. The number of stones varies, but I have gene-
rally found them about twelve, or multiples of twelve." ^
This number twelve represents, says the doctor, the twelve
Adityas, the sons of Aditi the great mother, the twelve Dii
Majorum Gentium of the Romans, the "different manifestations
of the sun in his passage through the ecliptic." The stones
are rudely fashioned like flames, with red paint at the base
and a white spire. Fire-worship is evidently the leading idea.
In the full moon of Ashvini a tree is planted and worshipped
under the title of the Holi goddess.
^ Vol. V. pp. 189, ct seq. ^ Page 193.
308 BUDDHISM IN CHRISTENDOM.
The same volume of the Asiatic Journal gives from Ceylon
a ground plan and sketch of some of these monoliths found in
deep jungle by Mr. Simon Chitty. He affirms them to be
a portion of the ancient city of Tamana Nuwera or Tamba-
panni, founded by the first king of Ceylon 543 B.C. To come
upon a dead city choked with the rich growth of an Indian
jungle, and to see its dead gods strangled in ferns and parasite
figs, whilst through the fine gothic tracery of pandanus
boughs and those of the Indian fig the slanting sun sparkled,
must have been a solemn sight. Behar is the garden of
India, and some such splendid leafy cathedral was no doubt
in existence in this " Grove of Perfection," when the young
Rama came to this spot.
Not far from Arrah and the military station of Dinapore,
is the district of Tirhoot, famous for pig-sticking and hospitable
indigo planters. The latter used to entertain our officers. It
appears that in the ancient days a king named Janaka was
monarch of Mithila, its chief city. This monarch possessed
two rareties, a daughter whose beauty was quite unrivalled,
and a bow that no one could bend. The history of the bow
was a little remarkable. A great sacrifice was once instituted,
and all the gods were bidden except Rudra. This made him
as angry as the fairy in the tale of the sleeping beauty ; and
he came, uninvited, and shot terrible shafts at all the divine
guests,
" Because you have not given me my share of the sacri-
fice," he cried, " I will slaughter you all." The terrified gods
prayed for mercy, and Rudra relented. His mighty bow
became an heirloom in the family of King Janaka of Tirhut.
Many kings desired the beautiful Sita in marriage, but King
Janaka gave the same answer to all, " My daughter is the
prize of the strongest. Try and bend the bow of Rudra ! "
Each monarch did try, and each monarch failed. When the
two young princes left the Grove of Perfection they crossed
the Ganges and came at length to a large encampment where
King Janaka was celebrating a great religious festival. Then
Rama heard of the bow and the beautiful princess. Mithila
is the modern Janakpur.
JRAMA. 309
It was suggested by Viswamitra, his guru, that his young
pupil should try his prowess. The king immediately sent
for the bow. It reposed in an iron case. Eight hundred
athletes and eight wheels were required to bring it along.
"This," said the king to Rama, "is the Shining Bow.
Many kings have tried, but all have failed even to lift it.
I have ordered it hither, young prince, according to your wish.
Who can hope to string it and shoot with it ! "
Buoyed up by the wise Viswamitra, the young sun-god
opened the iron case. A breathless crowd looked on. Rama
took up the bow and fixed a string to it. Pie adjusted an
arrow, and using all his force he bent the mighty weapon.
It snapped with a terrible uproar. The spectators fell to the
ground stunned. It seemed as if the thunder-clap of Indra
was reverberating amongst a thousand hills. The king was
astonished.
" Venerable prophet," he said to Viswamitra, " I have heard
of the brave young Rama. But what he has now done
transcends mortal strength. I Have promised my daughter
Sita as a prize to the strongest. With her let him raise up a
mighty race to be called the " Sons of Janaka."
Swift messengers were sent to King Dasaratha to tell him
of Rama's luck.
King Dasaratha came to the wedding accompanied by his
two younger sons. It was arranged that the marriage should
be quadruple, a necessity in the presence of a quadruple sun-
god. A sister of Sita was given to Lakshmana, and two
nieces of Janaka were betrothed, to the other brothers. The
meaning of the four brothers is unfolded in this part of the
great epic. It is distinctly confessed that the four brothers
are like the guardians of the four points of space.^ It is
plainly stated also in another passage that the " four
sons born of one body are like the four arms of Vishnu,"^
another presentment of the same idea. A gift of cows was a
leading feature of an early Aryan marriage. Pompous rites
1 " Simili ai quattro Custodi del mondo," Gorresio, " Adi Kanda," 74.
- " Nati d'un corpo solo siccome le quattro braccia di Visnu," " Ayodhya
Kanda," i.
3IO BUDDHISM IN CHRISTENDOM.
were performed to the Pitri or slumbering- ancestors. The
cows were then given to the Brahmins that the goodwill of
the ghosts might be still further secured.
And now in the " place of sacrifice," in a leafy cathedral
perhaps, with its twelve huge unhewn columns, the four moon-
faced, large-eyed brides came tinkling along with their leg
bangles and mincing in their gait like the daughters of Zion
who irritated the prophet Isaiah. Their clear brown skins
contrast with their fleecy muslins. Their jewels, it is said,
made them sparkle like dancing flames. The sons of King
Dasaratha were also bravely decked. Brahmins muttered
their incantations and chanted their hymns. The offerings
smoked up in the clear air. Each prince advanced and gave
his hand to his bride. The four couples then marched round
the flaming altar with measured steps. Three times this rite
was repeated. A prodigy crowned the feast. Flowers not
grown in earthly gardens were showered upon the young
couples and the soft strains of the Gandharvas gave the
mortals present a taste of heavenly minstrelsy. When the
new married couples had disappeared, King Dasaratha also
departed, accompanied by Vasishtha the rishi. But ere he
reached his capital he was disturbed by sinister auguries
observed on the journey. Birds flew away to the left-hand
side, and wild beasts appeared in the same unlucky quarter.
And before the monarch and the rishi reached their journey's
end another shadow of coming misfortunes was encountered.
Suddenly the skies grew black as ink and the fierce Indian
sun was blotted out of the sky. Winds moaned and a huge
storm of choking black dust burst upon them. A similar
phenomenon, called by flippant ofiicers a "devil," was en-
countered by the present writer whilst making the same
journey. When the king arrived at Ayodhya the winning
manners of pretty Sita made him forget his sad fancies for a
time.
Perhaps the worst evils of polygamy are the cruel rivalries
of the palace. Each queen strives to get her son nominated
heir to the royal umbrella. To effect this, the murder or
mutilation of his rivals is considered quite lawful. And the
RAAfA. 3 1 1
interests even of the father are made quite secondary to those
of the boy. When the EngHsh government got into diffi-
culties with Shere Ah of Afghanistan, it is no secret in
diplomatic circles that one of his queens volunteered to
murder him if the succession were secured by the English
government to her son. A zenana is of necessity a divided
house, and a state ruled from the zenana a divided kingdom.
The poet of Ramayana has based the dramatic interest
of his story on these truths. It was the misfortune of King
Dasaratha that his favourite son was not the offspring of his
favourite queen. This was the hidden calamity that made
the birds of the air fly to the left and the dust whirl in
darkening circles about the skies.
One of the brown-skinned, large- eyed queens of King
Dasaratha was named Kaikeyi. She was beautiful and attrac-
tive, silly and jealous. This jealousy was fanned by a mali-
cious female slave. She accosted her mistress one day.
"Awake, O foolish queen. See you not that you are lost.
Rama is pronounced the heir of the king." Outside, the city
streets were noisy with preparations for the coming conse-
cration.
" What is the meaning of these words, Manthara ? " said
the queen, with much surprise.
"You are nursing a serpent," said the slave, "and a ser-
pent stings. See you not that the rise of Prince Rama means
the disgrace and ruin of your son. Prince Bharata. The king
has befooled you with sterile blandishments and empty dreams,
and will now give you a prison for a portion ! " With speeches
like these the jealousy of pretty and silly Queen Kaikeyi was
fanned. The slave pointed out also a substantial danger that
exists in all Indian courts. When a young prince comes to
the throne, he banishes or assassinates his younger brothers.
Queen Kaikeyi was soon beside herself with rage and
fear. " What is to be done ? " she said, with breathless ex-
citement.
" Do you not remember, O queen, a promise of the king .^
In ancient days, when he came back wounded from a war, you
tended and cured him. His Majesty then pronounced these
3 I 2 BUDDHISM IN CHRISTENDOM.
words, ' Ask me a boon, two boons, and I will grant them ! '
That promise has not yet been fulfilled. Demand that Bharata
shall be consecrated as heir to the throne, and Rama banished
to a desolate forest ! "
The boldness of this proposal took the queen by surprise.
But the persevering slave was not to be baulked. She
arranged a clever comedy for the ill-fated king.
In the women's apartments of an ancient Indian palace
was a Chamber of Pouting. If any queen grew out of temper
or jealous, this chamber was always ready to receive her whilst
the fit lasted. By the advice of the slave, Queen Kaikeyi
prepared what modern husbands call a "scene" in the palace
of Ayodhya. King Dasaratha was summoned thither in hot
haste, and what did he see? His favourite wife, the lovely
Kaikeyi lying on the bare ground, and weeping scalding tears.
Her splendid tiara of pearls and diamonds was flung at her
feet. Her glittering ankle bangles and armlets were also
scattered around. Silks were tossed hither and thither and
the rarest muslins. The pretty nails of the queen were no
longer anointed with rare unguents of sandal powder. The
fine artistic touches of kohl that were wont to make her eyes
sparkle like the eyes of a nymph of Indra, were now blurred
with salt tears. The monarch, seeing the queen that he loved
dearer than his life in this pitiable position, sought to comfort
her, as a noble beast when his consort in the forest is smitten
with a poisoned arrow.
" I know not, dear queen," he said, " the cause of this
anger that you show me. Who has outraged you, that you
lie thus in the dust on the ground } If there is an enemy to
punish, a wrong to be righted, a poor man to be made rich,
if you want more pearls, diamonds, emeralds, tell me, O
woman of the heavenly smile. I am the king of kings. Name
but your wish, and it is granted ! "
" No one has insulted me or vilified me," said the queen ;
" but in old days you made me two promises. Those promises
I now wish to see fulfilled."
"They are granted," replied the monarch. "With the
exception of Prince Rama, you are all that is dear to me in
RAMA. 3 1 3
the world. Ask what you wish, and the boon is granted. I
swear this on the integrity of all my past acts."
"When a king swears before Indra and the heavenly
hosts," said the queen, " before the Gandharvas and the spirits
that watch over the homes of us all, we may be sure that he
will keep his word. In lieu of Rama consecrate my son
Bharata, and banish Rama for fourteen years to the forests ! "
" Oh, infamous fancy," said the king in his horror ; and,
torn between his love for Rama and his integrity, he fell
senseless upon the cold ground. When he recovered, his
remorseless wife was still at his side. He stormed at her,
he railed, he entreated. He flung himself at her feet and
prayed her to withdraw her ungenerous demand. " If for a
moment I were deprived of the sight of my dear son Rama,
my mind would not bear the shock. The world would be
without its base, the grass without rain, my body without the
breath of life ! "
" Once you were celebrated amongst just men as a man
of truth, a man of integrity," answered the queen. " You
promise, and now you refuse."
" The banishment of Rama, O ignoble woman, means my
death," and the painful reflection came into the king's mind
that his memory would for ever be execrated as the dotard
slave of a vain woman and the slaughterer of his son. And
when, thought he, the holy masters call me to a solemn
account and say, " Where is Rama 1 What shall I say > "
" You speak as if I were the malefactor," said the queen,
with persistent cruelty. "What fault have I done? The
promises came from you, not me."
Thus, through a painful night the poor king fretted in
" chains of fraud." At times he flung himself at her feet, and
tried senile blandishments and flatteries : " Save a poor old
man, whose mind is getting unhinged. Sweet Kaikeyi of the
gentle smile, take my life, my kingdom, my treasure, every-
thing but Rama ! Spare me, save me ! "
The poet records that once a king, having promised to
save a fluttering dove that flew for protection to his bosom,
engaged himself to give the pursuing hunter any other boon.
314 BUDDHISM IN CHRISTENDOM.
" Cut out your heart," said the hunter. The king complied.
Our poor, loving, senile old dotard has much now in common
with that afiflicted monarch.
Morn came, but it brought no solace. The king's chario-
teer, who was poet-laureate as well as coachman, woke him up
with a madrigal. Outside were courtiers and citizens in gala
dress. They were collected to see the consecration of Rama.
The king sent for his son.
Forth drove the charioteer to the palace of the prince.
Rama, summoned, started after exchanging a bridegroom's
farewell with Sita at the doorway. Strong demonstrations
from the citizens greeted him in the streets. The populace
idolized him. In his father's palace he found the king with
Kaikeyi. The piteous condition of the former quite startled
him. The poor old king could only just articulate the words,
" Oh, Rama," and burst into a convulsion of sobs. Rama
demanded of Kaikeyi the meaning of the king's grief She
told him bluntly the history of the two promises and her
choice —
" My son Bharata is to be consecrated. And you will be
banished to the forests for fourteen years."
"If it makes my father any happier, I am ready to go,"
said the prince simply.
Soon the terrible news that the prince was to be banished
spread through the palace. Kausalya heard it. The brothers
heard it. All were in consternation. A trial greater than
the long banishment was the task of breaking the painful
intelligence to poor Sita. Rama told her what had occurred.
He exhorted her to bear his absence bravely, and comfort his
mother. This was the answer of Princess Sita —
" Brave prince in mortal life
Men singly battle ; good and evil deeds
Are theirs ;
And each man reaps the harvest of his acts.
His own and not another's.
But woman clings to man.
For she is weak ;
His lot is her's, and whercsoe'er he goes,
111 briary paths or weary tanglements
She follows gladly.
j?Jma. 3 1 5
By my great love I swear that reft of thee,
; Protector, Master, Refuge, Patron Saint,
E'en Brahma's heaven were dull.
Fathers and mothers eke,
Beloved sons and daughters, what are they ?
A wedded spouse lives only in her lord.
Blind malice plots and wounds,
Laugh at her wiles, sweet prince,
The shining towers of golden battlements,
Halls hung with silks galore.
Couches and odours sweet.
These without thee were as a desert waste.
In paths of banishment
I hang around thy feet.
Thy weary feet, dear spouse,
And the rude home of tiger, snake, and pard,
The thorns, the stony steep, the cataract
That bellows with the water of the storm.
And e'en the realms of anguish mortals feign,
As the grim goal of earthly infamies —
These by thy side were bliss — •
Thou art my universe,
Thou art the form benign.
That speaks to me of heaven.
That speaks to me of love.
In wildernesses dank our holy men
Clad in the bark of trees,
Dream holy dreams of God,
Thus will we live, and I will deck my spouse
With chaplets plundered in the hidden dells."
Rama remonstrates, and points out how little the silken
days of her past life have fitted her for the terrible ordeal
of the yogi in the forest. His other friends try to dissuade
her. The spectacle of this old-world, brown-limbed, bold-
hearted young woman, this high ideal of wifehood, at the date
of the poem, is quite extraordinary.
A crowd of citizens accompany the poor exiles as they
are driven by the faithful poet-charioteer out of Ayodhya.
Rama is the idol of the populace. Lakshmana has ob-
tained leave to bear him company. The fond old king went
out for a short distance with his son. He then watched him
departing in a cloud of dust. Rama's mother tried to com-
fort him in the palace. " Rama is gone," said the king.
" Some men are happy, for they will one day see him return.
3l6 BUDDHISM IX CHRISTENDOM.
Not SO his poor father. Touch me, Kausalya, I see you not."
The eyesight of the afflicted monarch had departed with
his son.
The first halt of the exiles was on the banks of the
Tamasa. Here was a thick wood, and Rama and Sita slept
under a tree on a litter of leaves. Each wore the apron of
bark tied with a cord round the waist.
Rama escaped furtively next day from the banks of the
Tamasa, for the citizens still hung on his track. He made
his way to the Gomati (now the Goomtee) and by-and-by
reached the Ganges at Sringavera in the district of Allahabad.
The poet-charioteer was here dismissed with a loving message
to the old king. He was enjoined to be kind to Kaikeyi and
to forgive her. They then reached the hermitage of the holy
saint Bharadwaja, at the junction of the Jumna and Ganges.
At this very sacred spot is the modern Allahabad. By the
advice of the sage they took up their quarters on the hill
of Chitra Kuta, which is about two days' march from Alla-
habad, and situate on the river Pisuni. The holy hill of
Chitra Kuta is now to the followers of Rama what the Lion
hill of Gaya is to Buddhists.
" How many centuries have passed," says Professor Monier
Williams, " since the two brothers began their memorable
journey, and yet every step of it is known and traversed
annually by thousands of pilgrims ! Strong, indeed, are the
ties of religion when entwined with the legends of a country.
Those who have followed the path of Rama from the Gogra
to Ceylon stand out as marked men amongst their country-
men. It is this that gives the Ramayana a strange interest ;
the story still lives : whereas no one now in any part of the
world puts faith in the legends of Homer." It is added that
every cavern and rock round Chitra Kiitra is connected with
the names of the exiles. The heights swarm with monkeys.
The edible wild fruits arc called " Sita's fruits." ^ Valmiki, the
author, lived here, and he has given his poems local colour.
To cross the holy Yamuna (or Jumna) a raft was made by
the brothers of logs and bamboos. Sita trembled at the
1 " Indian Epic Poetry," p. 68.
RAMA. 317
sight of the gurgling current, and Rama held her in his strong
embrace. Near the banks where they landed was a holy fig
tree (Syama). " Having adored that sacred tree, Sita thus
prayed to it with pious reverence, ' May my step-father
live for a long time, lord of Kosala. May my husband live a
long time, Bharata, and my other kinsmen. And may I see
once more Kausalya living ! ' With these words uttered
near the tree, Sita prayed to the holy fig-tree, which is never
invoked in vain ; and having duly worshipped it by tripping
round it from the right hand side, the three exiles went on
their way." ^
The India of Prince Rama has very little altered in the
India of to-day. Then, as now, perhaps folks already dwelt
in tiny brick houses, with arabesques of vermilion and rich
purple like those of Pompeii. Delicate wood carvings, like
those that have recently astonished us at South Kensington,
were no doubt abundant both in the bazaar and in the palace.
Heavy hangings, with rich browns and pale yellows and sub-
dued reds, showed that a bright sun can teach harmony of
colour as well as M. Chevreuil or the great Veronese. White
draperies and coloured turbans and rich arms and jewels
flashed in the sunshine. Tiny little half-naked children were
" nursed at the side " like the biblical Israelites. Isaiah de-
scribes the women weeping for the god Tummuz. This is the
lament of the women of Ayodya for the god Rama. It has
echoed in India for perhaps three thousand years.
" The Lament of the Women.
" Weep, husbands weep,
For what are homes and wives and riches now
With Rama fled .?
Afar the forests smile,
The brake with dainty flowers,
The lotus-covered mere,
The trees that climb the mountain, hiding fruits
And honey, Rama's food.
Blessed rocks and thicket tangles ye that hold
The gentle Lord of Worlds,
The Owner of the Mountains, and the Prop,
1 "
Ayodhya Kanda," cap. Iv.
3l8 BUDDHISM LY CHRISTENDOM.
The Champion of the Right.
Days follow weary days,
Each brings its guerdon sad ;
Our sons grow up within our rayless homes
Our homes bereft of hope, ;
And full of woman's tears.
Fraud reigns, the wicked cjueen
Yokes us like weary beasts ;
Soon the blind king will die.
O Rama, come again !
The shadow of his feet
Worship ye men, ye women bow your heads,
To Sita, blameless wife ! "
The fugitives slept that night on the banks of the river,
and sped the next morning through the forest.
" See," said Rama to his wife, " the kinsuka with flowers
that shine Hke flames of fire. See the pippala, and the cham-
paka. We have reached Chitra Kuta, and can live on fruits.
The bees hum around and offer us their honey. Cuckoos sing
to the peacocks. Here, O woman of the dainty waist, is joy for
man and brute ! "
The brothers immediately set to work and constructed
a rude hut for Sita. It was made of supple boughs broken
down by the wild elephants and covered with leaves. This
rude hut, the pansil, is very prominent in Buddhism.
When the hut was completed, Rama sent Lakshmana to
slaughter a stag with his bow. A rude altar was erected.
R^ma bathed to purify himself The carcase of the stag was
placed on the holy fire, and the proper incantations were
recited. Ofierings were then made to the dead ancestors.
In this way the new domicile received the protection of the
unseen intelligences. Portions of the deer Avcrc then eaten
by the two brothers ; and then the woman, Hindii fashion,
contented herself with the broken victuals. Thus commenced
their life in the green woods of Chitra Kuta. Round the
rude huts the flowers clustered and the birds sang.
Meanwhile the charioteer returned to the palace and
announced that Rama had crossed the Ganges. The news
was too much for the blind old king.
" Touch me, queen," he said to Rama's mother, " touch me.
RAMA. 319
and I shall know you are there. If this hand were the hand
of Rama, perhaps it would heal a malady that nothing else
can cure. In fourteen years you will see him return with the
mystic earrings. Like an old torch, my life is burning low ! "
That night he died, and his body was embalmed, to delay his
cremation until Rama's return.
On the death of the king, Bharata was summoned to reign
in his place ; but instead of being pleased with the machina-
tions of his mother, he stormed and raved. He refused to
accept the crown, and started off with an army of four corps
(infantry, horsemen, chariots, and elephants) to bring Rama
back. They stayed one night at the hermitage of Bharadwaja,
and that great adept, by the power of his magic, was able to
regale them all with flesh meat and wine.
The necessity of a rigid observance of a promise, no
matter what the consequences, is perhaps the noblest teaching
of this fine old-world song. Rama summoned to the throne,
refuses proudly, " Have I not pawned my word," he answers,
" to the dead king, to remain fourteen years in the forest } "
A curious compromise is effected. Bharata consents to
return as viceroy, taking with him Rama's two shoes. These
are to govern until Rama's fourteen years of banishment are
completed. The chhattra, or royal umbrella, is hoisted over
them when Bharata returns. They are placed on a royal
throne. Obeisances and royal honours are paid to them, and
no public business is transacted without first consulting them.
Analogous, as it seems to me, is the custom of the Buddhists
to worship the two footprints of Buddha. From Chitra Kuta
Rama repairs to the forest Dandaka, and there a mighty bird
Jatayus, offspring of Garuda, promises to watch over Sita.
The action of the drama is now quickened. In the forest
Panchavati is a beautiful demon, named Surpa-nakha. She
chanced to see the splendid figure of Rama in the green wood.
His arms were long. His brow flashed with a heavenly
shimmer. His eyes beamed like the lotus. His limbs were
the limbs of Kandarpa, the Indian cupid. Instantly she
plunged deeply in love with him.
"Who art thou with the matted hair?" said the demon.
320 BUDDHISM IN CHRISTENDOM.
" Thou bearest a bow and a quiver. Why hast thou sought
these woods ? "
" I am Rama, the son of Dasaratha," said the prince.
" I love thee," said the female demon. " My power is
immense. It can transport thee to distant steep, to hidden
flowery dell. Fly with me, and taste joys unknown to
mortals."
" I have a wife already," said Rama, " and must be true
to her. Here is my brother Lakshmana. Love him."
The female demon had power to change her shape at will.
"Thy wife is misshapen and puny. In me you behold a
worthier bride. I can thy wife destroy."
Surpa-nakha is the sister of Ravana, and, baffled in her
love, she makes an attack on Sita. Lakshmana, to punish
her, cuts off her ears and nose. Two of her brothers also, who
try to avenge her, are slaughtered by Rama and his brother.
The enraged fiend hurries away to Lanka (Ceylon), to
her terrible brother Ravana. She narrates the slaughter of
the two brothers ; and judging that lust is as strong a motive
power as revenge, she paints the charms of Sita in warm
colours —
" A wife Prince Rama owns,
With large round eyes and cheek divinely fair,
Pure as the moon her brow ;
The locks that fall adown her neck
Outshine the clustering locks of Indra's nymphs ;
Her waist is supple, and her shapely arms
Around a lover's neck
Were guerdon richer far
Than all the wealth that Indra can bestow ;
Sita, her name. Away,
Away, and seize the prize —
Her beauty worthy thee.
Lakshman hath marred my face,
Our brothers in the earth,
Dashan and Khara, lie.
Their silent lips call mutely for revenge,
My wit shall aid thy strength,
A woman's wit,
And we will spoil Prince Rama."
The ferocious Ravana falls easily into the meshes of the
RAMA. ^21
subtle fiend Surpa-nakha. He goes off with her to the
Dandaka wood.
This is the description of Ravana —
He had " ten faces, twenty arms, copper-coloured eyes, a
huge chest, and white teeth. His form was as a thick cloud,
or a mountain, or the God of Death with open mouth. . . .
His strength was so great that he could agitate the seas and
split the tops of mountains. He was a breaker of all laws,
and a ravisher of other men's wives. . . . Tall as a mountain-
peak, he stopped with his arms the sun and moon in their
course, and prevented their rising. The sun, when it passed
over his residence, drew in its beams with terror."
Professor Monier Williams thinks that this "wild hyper-
bole" contrasts most unfavourably with Milton's description
of Satan ; ^ but the Indian poet, having Rudra as the storm
cloud and the many-armed scorpion to depict, was of neces-
sity a little confused in his metaphor. The plot of the sister
is that one of the crew of Ravana shall assume the form of
the most beautiful antelope ever seen. This deer skips
through the wood near Sita, and she thinks it so beautiful that
she sends Rama off to secure it. Soon cries of help are heard
in the distance. The fiends are counterfeiting Rama's voice.
Sita sends off Lakshmana to his assistance ; and a holy men-
dicant appears before her. This is Ravana disguised. He
seizes her in his arms and places her in his chariot. Soon she
is flying through the skies in the direction of Lanka. Gods
and the saints of the past are astonished at this bold iniquity.
Brahma himself calls out, " Sin is consummated ! "
The faithful Jatayus, the vulture who had promised to
guard Rama's wife, was witness of the queen's flight. He
opposed the terrible Ravana with beak and talons, receiving
shaft after shaft in his faithful breast. At last, after a
terrible contest, he receives a death-blow. Libra is killed by
Scorpio.
Rama and Lakshmana are in woeful plight when they
discover the loss of Sita. The dying Jatayus reveals the
name of the ravisher. Rama is assisted in his quest by seven
1 " Indian Epic Poeti-y," p. 73.
Y
322 BUDDHISM IN CHRISTENDOM.
adepts. These friendly spirits are able, by the power of their
magic, to assume any shape, but they usually figure as apes.
The ape is a very holy animal in India. The most active
of these spirits is the famous Hanuman. Hanuman witnessed
the flight of Sita, and was able to produce for Rama's inspec-
tion some jewels and a garment that she had dropped in her
flight. Sugriva, the king of the monkeys, forms an alliance
with Rama, and promises to help him to recover Sita. In
return, Rama slaughters some of that monarch's foes. An
army is equipped, and Hanuman marches south to try and
discover the whereabouts of Ravana.
Meanwhile, Ravana has reached Lanka, and has shown
Sita the wealth and splendour of his capital. Warmly he
urges his suit, and promises to make her mistress of all his
gold and jewels. Our missionaries are shocked when they
hear some of the primitive language of these old Indian epics.
But the lofty moral tone that pervades the treatment of this
difficult topic, the rape of Sita, is quite noteworthy. Ravana
uses cajoleries, threats, intimidations. Sita is dignified, simple,
brave. She speaks as if Ravana's safety was the only press-
ing point involved —
" O giant king give ear,
Free me and save thy soul !
Within thy breast a guilty hope abides
To hold me in thine arms
And seize a joy that ends in agony.
Thus in his fevered dream
The madman hopes to still
His pangs with poison,
Release the wife of Rama while you may,
Not long his vengeance stays,
Implacable as fate
It traverses the hills and seas and plains
That part the culprit and his punishment ;
Soon shall his twanging bow,
His arrows flecked with gold,
His dart of glistening steel.
Grim as dread Yama's mace,
Disperse thine inky legions as the wind
Pursues the racing cloudlets white with fear,
Legions on legions press,
Their serried ranks shine out,
RAMA. 323
With gold and burnished brass,
And axe, and sword, and bow,
They hurl defiance to my lion spouse ;
Thus shall it ever be,
His shining bolts, through the complaining air
Shall speed to mar thy panoply and show.
In old wife lore the Indian fable runs.
That dying men see phantom trees of gold,
Look up, thy doom is near !
Not far the horrid regions red with lakes
Of human gore, the brake with thorns of steel
Prepared by Yama's justice for red hands,
And breasts surcharged with lust.
Thy threats and hopes are vain !
My death an easy feat ; a harder task
To shirk my Rama's unrelenting bolt."
Baulked in his passion, Ravana hands her over to certain
furies. Brahma sends Indra to the rescue, and he gives her a
vase of holy ichor.
As the backbone of the great Indian epic is the invasion
of the island of Ceylon by an army of monkeys, the dramatic
interest suffers as the climax nears. The " Beautiful Book,"
par excellence in the view of the Hindus, is full of the marches
and countermarches of these unusual warriors. Professor
Monier Williams laughs at this idea, failing to see that the
pure totemism of the epic traverses his modernizing theories.
The Aryan cave man, face to face with many difficult
problems of nature, had to guess what was the function of the
scorpion and the cobra that still infest the cave temples.
These creatures, with bewildering capriciousness, could inflict
death and horrible tortures. What wonder that animals got
to be worshipped superstitiously, and that they crept into the
Indian zodiac as an aspect of God 1 It must be remembered
that an ancient religious story had to be presented to the
people dramatically, hence the value of monkeys' heads,
dragons' heads, etc. Scenes from the Ramayana enacted on
the old Thespian car are still prominent at the great festival
of Durga. The demon crew, too, are an army of grotesques.
Some are excessively fat, some comically thin. Some have
heads of elephants, some heads of donkeys. Humpbacks and
very crooked thighs are the rule rather than the exception.
324 BUDDHISM IN CHRISTENDOM.
Some have three legs, like pre-historic Manxmen. The teeth
of some of them would puzzle the limited instruments of
modern dentistry, if extraction were necessary. The giants
and dwarfs of modern fairs date perhaps from the early
Bactrian invasion of India, and the pig-faced lady has probably
as illustrious a pedigree.
Besides this, anthropology in the mysteries of modern
savages is getting valuable hints as to how the earlier
mysteries developed. These savages wear hideous masks of
white beads and red paint. They personate pale death and
monsters with heads of birds and beasts. They smear the
novice with filth ; and their floggings and torture quite
transgress the regions of pure mime and pantomime. They
have, as Mr. Lang has shown, the bull-roarer, the pofx^oq of
the mysteries of Eleusis. This is a flat oblong piece of
wood which whirled round with a string produces a hideous
sound. Death is the penalty of showing this to a woman.
This means that it was seriously schemed in early days that
the hideous noises in the mystic groves, the dread figures with
masks and beads should be believed to belong to the super-
natural. Ravana means " the noisy one," and Rudra " the
roarer."
When Rama and his allies find themselves arrested by the
sea in the vicinity of the now-celebrated Adam's Bridge, the
exceptional accomplishments of Hanuman are brought into
requisition. He can swim, he can fly, he can swell his form
to gigantic proportions or make it as small as the body of a
cat. He passes the straits by swimming, and raises up the
mountain Mainaka in the very middle of them. Certainly it
is there to this day, so the story must be true. He has a
tremendous encounter with the queen of all the Nagas or
mighty submarine monsters. She opens her huge cavernous
jaws to swallow him and the mighty aperture is ten leagues
across. Hanuman distends himself to twenty leagues and
puzzles the monster. Her monstrous jaws grow capable at
last of compassing this huge swallow, and then Hanuman
increases his bulk to forty leagues, and eventually to one
hundred leagues as the swallowing capacity of the Naga pro-
J? J MA. 325
portionately increases. Then Hanuman suddenly contracts
himself to the size of a thumb and darts through her huge
carcase. Professor Monier Williams half apologizes for men-
tioning such " wild exaggeration." ^ But the student of mytho-
logy may take a different estimate of its importance. At
the date of the Sanchi temple (500 to 100 B.C.) the sign for
Capricorn ^ was a huge sea monster with a gigantic elephant
in his mouth. Symbol and narrative are plainly connected.
In discussing the antiquity of the Indian zodiac the story of
Hanuman and the Naga has its manifest value.
Hanuman discovers Sita in a grove of trees amongst the
splendid palaces of Ravana's infernal kingdom. She was
plunged in sad dreams. She wore the garb of a widow. Her
hair was collected in a simple braid. She appeared like
"memory clouded, like prosperity ruined, like hope abandoned."
Hanuman reveals himself as Rama's messenger, but she
distrusts him. He exhibits Rama's ring, which had been
entrusted to him, and gains her confidence. He offers to
transport her through the skies to Rama, but she says that
she cannot touch the person of any one but her husband.
Hanuman then has a great fight with the demons. He kills
many, but is in the end taken prisoner, and they set alight to
his tail. He escapes and creates a great conflagration. By-
and-by he returns to Rama, and exhibits a jewel sent by Sita
as a token.
The bridge built between Ceylon and the peninsula of
Hindustan by the monkeys will be famous for ever. This was
the prophecy of the Pitris, or dead saints of the past, as they
witnessed the operation of building. The son of Visvakarman
was the architect. The mighty boulders that have been
scattered about the plains of India by ice or other action are
believed to this day to have been dropped by the monkeys
when collecting rocks for their gigantic bridge. The line of
rocks that cross the straits and figure in modern maps as
Adam's Bridge, are called Rama's Bridge in India. And the
island half-way across is called Rama's Pillar.
The terrible Ravana, having learnt from his spies that a
1 " Indian Epic Poetry," p. 78. ^ See p. 7.
326 BUDDHISM IN CHRISTENDOM.
mighty army of monkeys had crossed, made one more
supreme effort to beguile poor Sita. By the power of his
magic he produced a phantasmal head exactly like Rama's
head. He flung it at her feet —
" There," he said, " is your husband and your avenger, and
there is his bow. I have put his army to the rout."
Poor Sita was plunged in the depths of despair ; but by-
and-by a benign spirit appeared to her and told her that the
story was false.
"Listen to yonder distant rumbling. Hear you not the
drum and the conch. Rama is not dead. There is his army."
Soon the noise of battle draws nearer. The single combats
are of course numerous, and detailed at great length. Cohorts
of doughty warriors bite the dust. Even Rama and Laksh-
mana are by-and-by overthrown, and Rivana forces Sita to
come with him in his chariot to view their dead bodies, as he
believes them to be. But the bird Garuda heals them.
At length the crucial battle takes place between Rama
and Ravana. Ravana is seated in a magic car, drawn by
horses with human heads. Indra sends Rama his own car,
driven by charioteer Matali. As during the fight of Achilles
and Hector, the gods range themselves on each side of the
combatants, and the armies cease fighting to witness the
crucial encounter. The tactics on both sides seems to have
been skilful bow-shooting and rapid whirls of the cars. Rama
cuts off a hundred heads in succession, but, Hydra-like, a
fresh one takes the place of the last one. The fight lasts for
seven days and seven nights. At length the mighty chakra
is brought into play. This has the wind for its feathers, the
fire for its point, the air for its body, the mountain of Meru
for its weight. This is, I think, stating very plainly that
it is the swastika, the symbol, the four seasons, the four
elements. In one part of the poem it is said that the weapons
of conquering Indra take the form of serpents ; and in a book,
the " Hanumanataka," it is explained that these weapons
change to serpents when they reach an enemy. Rama over-
throws Ravana, and his wives set up doleful lamentations.
( 327 )
CHAPTER XXIII.
Zodiacal Interpretation of the Story — The Horse the Indian Aries — Tlie
Lower Marriage — The Indian Tree or Virgo with the Lion Throne —
The Bird Garuda— Scorpion and the Bow— The Elephant, Cup, and
Quoit of Death.
The Zodiac of Indian Myth.
The root idea of this story is to reveal and conceal the
mysteries.
For the initiates we have the story of an ascetic acquiring
magical powers and the twelve stages of interior progress
symbolized by the Indian zodiac.
For those who are only fit for St. Paul's " milk for
babes " we have the conceivable anthropomorphic God
Purusha, whose life is made to fit in with the festivals and
monthly worship of the twelve stone gods.
Under the second aspect is presented the growth of rice,
the material food, under the first the growth of the bread of
life.
" They [the Brahmins] have always observed the order
of the gods as they are to be worshipped in the twelvemonth,"
says the " Rig Veda." ^
"The year is Prajapati" (the Divine Man), says the
" Aitareya Brahmana." ^
" Thou dividest thy person in twelve parts," says a hymn
in the " Mahabharata," " and becomest the twelve Adityas." ^
" These pillars, ranging in rows like swans, have come to
1 " Rig Veda," vii. p. 103. 2 Haug, vol. ii. p. 6.
^ " Vana Parva," v. 189.
328 BUDDHISM IN CHRISTENDOM.
US erected by pious rishis to the East. They proceed re-
splendent in the path of the gods." ^
" The body is like a town with eleven gates, through which
the soul enters. The soul dwells in the heavens as the divine
bird.'"'^
Let us consider these mystical gates. Mr. Burgess and
an American Orientalist named Whitney asserted a few years
back that the Indians knew nothing of the zodiac until they
borrowed it from the Greeks, A.D. 500. Of the Greek zodiac
perhaps not. The Indian zodiac is detailed, with a little
disguise, in the episode of the " Mahabharata," entitled the
"Churning of the Ocean." Narayana, to gain for mortals
the amrita or immortal drink, coils the serpent Vasuki or
ecliptic round the mountain Mandar (the Indian symbol for
the Kosmos), and makes it spin round and " churn " the ocean
(unfashioned fluidic matter). This action is opposed by the
spirits of darkness, and in the little story the signs of the
Indian zodiac, as they figure in the earhest monuments, are
somewhat clumsily brought in.
1. "The Deva Dhanwantari in a human shape came forth,
holding in his hand a white vessel filled with the immortal
juice amrita " (Aquarius).
2. " Chakra," the disc with the swastika symbol (Pisces).
3. " The White Horse, called Uchisrava " (Aries).
4. " Surabhi the Cow, that granted every heart's desire "
(Taurus).
5. Gemini represents the positive and negative principles
symbolized here by Narayana and Rahu the Sura (Spirit of
Light) and the Asura (Spirit of Darkness).
6. " Kurma Raja " (King Tortoise) who has, like the Crab,
the mystic outline of the Rod of Hermes.
7. " The Lion " (Leo).
8. " Sri, the goddess of Fortune, whose seat is the white
lily of the waters." Virgo is also symbolized by the " Parija-
talca, the Tree of Plenty."
9. The Jewel Kaustubha (Libra).
1 Translated by Max Miiller, " Rig Veda," iii. 8.
2 Cited by Mrs. Manning from Kattra Upanishad "A. Ind." i. 138.
INDIAN ZODIAC. 329
10. " Rahu the Asura," beheaded by the quoit of Nara-
yana (Scorpio).
11. "Immortal Indra " (Sagittarius) who pierces the cloud
with his lightning.
12. " In the mean time Airavata, a mighty elephant, arose,
now kept by the god of thunder. And as they continued to
churn the ocean more than enough, that deadly poison (the
elephant) issued from its bed burning like a raging fire, whose
dreadful fumes in a moment spread through the world, con-
founding the three regions of the universe with its mortal
stench, until Siva, at the word of Brahma, swallowed the fatal
drug to save mankind, which drug remaining in the throat of
that sovereign Deva of magic form, from that time he hath
been called Nilkanta, because his throat was stained blue."
As early as the date of the Sanchi tope the sign for Capri-
corn was an elephant sticking in the throat of a makara or
leviathan. This is, of course, the same story as Hanuman
and the Naga.
The career of the sun-god begins, as I have shown, at the
last octave of February, the feast of the Black Durga. As
the symbol for this month is the swastika, we have in Rama's
case a quadruple birth. The horse is Agni. Agni, in the
" Rig Veda," is constantly called ,the messenger of the gods,
the medium of communication between the seen and the
unseen worlds. This brings in a second piece of symbolism.
" Thou art born, majestic Child, of Heaven and of Earth.
Thou hast come forth from the wood of the Arani (fire-churn).
With noise thou appearest on the breast of thy mother.
Darkness and Night flee away.
" He is born majestic and wise, under the name of
Vishnu." 1
As the Arani, or fire-churn, was also shaped like the swas-
tika, we get from another source the meaning of that symbol.
Its two limbs, as early as the " Rig Veda," meant heaven and
earth, the two mighty serpents, the father and the mother.
I wish here to notice a subtle principle of construction
that seems to have been followed in framing the twelve
1 " Rig Veda," 7- 5- i5-
330 BUDDHISM IN CHRISTENDOM.
Adityas. These in reality are only six. Each god of the
summer half-year has his counterpart in the wintry half-year.
In the instance of the black and the white Durga this seems
patent enough. The higher Brahminism at bottom has
always been an idealism and not a dualism.
Aries. The Horse. Agni.
" I honour the steed Dadhicras, strong and victorious.
" Praise the swift Dadhicras ! Honour heaven and earth.
"An humble servant, I honour the great Dadhicras,
generous, adorable, shining like Agni.
" In his ardour to attack (the Dasyous), he leads the war-
chariot. With a panoply of flowers, a friend of the people he
shines, beating the dust and champing his bit."^
The special symbol of Agni in the Hindu Pantheon is the
horse. The following passage, from the "Satapatha Brahmana,"
describes him under eight different aspects, Rudra, Isama, etc.
I give the opening verses.
" The Lord of Beings was a householder and Ushas was
his wife. Now these ' beings ' were the seasons. That Lord
of Beings was the year. That wife Ushas was the daughter
of the Dawn. Then both these beings and that Lord of Beings,
the year, impregnated Ushas and a boy (Agni) was born." ^
In this passage we plainly see that the young sun-god, or
year, Agni is the daughter of Ushas, our Black Durga. He
opens the year in Aries, and has a complicated quaternity of
seasons for a father like Rama, and, as I shall show, the five
sons of Panda. The passage of the year was imaged as the
flight of a horse round the world. Hence the horse sacrifice.
A selected horse was cast loose like the scapegoat of the
Jews. For an entire year he roamed free, and then was sacri-
ficed with great pomp.
Another Vedic hymn explains the wings —
" Thine arms, O shining god, are like the wings of the
sparrowhawk. O horse, thy birth is noble and worthy of our
praise." ^
1 " Rig Veda," 3. 7. 6 ; portions of hymns 6, 7, 8.
2 " ^atapatha Brahm.," 6. i. 3. 8. ^ " Rig Veda," ii. 3- 6.
INDIAN ZODIAC. 33 I
The wings of the horse are the flames, the wings of the
heavenly bird, the doves of Agni,
as one hymn calls them. On the
other side of the zodiac, Agni is Ga-
ruda, the divine spirit, as I shall
show.
This explains the first stage of
Rama's life. He is the year born
from the ichor of the horse sacrifice, '^"
the dead year. I copy a winged horse from Buddha Gaya
(Fig. 22).
The Bull.
That there are in reality only six year-gods, each figuring
in the wintry half-year as well as the six months of summer,
might be inferred from the Bull alone.
Vriha, the Bull. Root word, wish, to rain. Whence
also Vritra, the Scorpio, as I shall show, of the " Rig Veda."
" Riidra, one who roars. The name of Siva as the god
of the tempests." Thus Benfey in his " Sanskrit Dictionary."
Rudra in the summer half-year roars Hke a bull. In the
wintry half-year he roars like the terrible Indian tempest.
In the one he is Taurus, in the other Scorpio. In the " Rig
Veda " the demon Vritra is being constantly slaughtered by
the arrow of Indra (Sagittarius). The modern Vritra figures
as the terrible Bhairava. This last was an avatara of Siva,
as the god of cruelty. He wears his terrible chaplet of skulls,
and rides upon the bull Nandi. " Let us invoke the terrible
Rudra with the Maruts"^ (winds). Human sacrifices were
offered to Rudra at the date of the Mahabharata.
In the " Rig Veda" Vritra is always represented as having
carried away the cows or clouds to his cavern (the wintry half-
year). He is constantly being called a thief, like Rudra the
Prowler, the Lord of Woods, the Lord of Thieves. In the
epics the evil principle, the villain of the story, as moderns
would say, has always an excessive number of limbs, like
Ravana. The noisome insect that, like Rudra, " assails with
1 "Rig Veda," x. 126. 5.
332 BUDDHISM IN CHRISTENDOM.
poison," and has, moreover, a superfluity of eyes and legs, was
a fit emblem for Nature under her most unbenign aspect. In
the East, scorpions are sometimes a foot long, and their sting
fatal.
But in the summer half-year he is the fructifying shower —
" May the fruitful cows with their tongues caress the
plants. May they drink those waters which give strength
and life. Rudra, spare these moving creatures which give us
our food !
" These cows who give up their bodies to the devas.
Soma knows their forms. Bring them, Indra, to our pasturage.
Let them give us their milk. For us let them become fruitful."
The bull in Rama's life is the demon killed in the " Grove
of Perfection."
Gemini.
The great Indian festival of the Twins, represented in
India by a too homely word, means nature procreative. It is
the festival of the waters, when from the days of Rama to
the days of Lord Dufferin, young maidens pelt each other
with red water and broad mirth ; and they dance round the
Indian maypole, the tree of the Holi. The red water repre-
sents nature's fecund juices. The rice buried in the earth is
now to be fertilized by the rains. The festival is the Indian
Olympia, where Buddha and Rama win a bride by their
athletic prowess. At midnight, Sagittarius, the celestial bow,
is shining.
The pair, Aditi and Daksha, matter and spirit, the male
and female symbol, arc they not the keystone of the old
religions. They represent procreation, life, summer ; and
opposite to them in the zodiac is the wintry arrow of death.
" Of these two gods, which is the oldest ? Which is the
youngest ? How were they born .'' O poets, who can tell ?
They carry the world whilst Day and Night roll along like
two wheels.
" Calm and motionless, they contain beings endowed with
activity and life. As parents protect a beloved child, preserve
us, O Heaven and Earth, from evil.
INDIAN ZODIAC. 333
"Sisters, always young and complete counterparts, they
follow each other by their parents, and gliding through the
centre of the universe. O Heaven and Earth, deliver us from
evil.
" I invoke in the sacrifice imploring the aid of the gods
these two mothers, colossal, solid, beautiful, containing im-
mortality. Heaven and Earth, deliver us from evil. . . .
Heaven and Earth, our father and mother, grant to us the
favour which we ask of thee." ^
In this hymn they are two sisters, and also husband and
wife. In the following they are male twins, and also inferen-
tially husband and wife. Sex is of small account in stars.
" They (the Ribhus, or ancient prophets) have constructed for
the truth-loving Aswins (the Indian Twins) a car of good
omen that glides round the world. They have produced the
cow that gives milk.
"The Ribhus, powerful by their prayers and justice, have
restored youth to their father and mother." ^
I will now quote some other passages that throw light upon
the subject.
"Two mothers of different colours, rapid in motion, give
birth each to a babe. From the womb of one is born Hari (the
Blue One), honoured by libations. From the womb of the other
is born Sukra (the Shining One), with the dazzling flame." ^
" I invoke Night which covers the universe. I demand
the succour of the divine Savitri. Divine Savitri returning to
us with his dark face establishes every one in his right place,
o-ods and mortals. ... He will follow two roads, the one
ascending and the other descending (during the night). . . .
His black horses step out with their white feet. And on the
chariot with the golden wheels they bring light to men. The
noble god called the Asura (Rayless One) rises by imper-
ceptible movement, and comes, wing borne, to reveal himself
in the sky. Where in this minute is the sun } ^ What regions
are ht up with his rays ? " ^
1 " Rig Veda," v. 2. ^ \\;^,^__^ ii. i. 34. 3 \\^x^,_^ vii. i. i.
* At the moment of the Hindoo sacrifice, just before sunrise.
^ Ibid., iii. 2.
334 BUDDHISM IN CHRISTENDOM.
"Beneficent Asvvins, the same immortal chariot bears ye
across the ocean (of their air).
" Of this chariot one wheel touches the unscaleable moun-
tain, the other rolls along the sky." ^
" Travellers, to form the light you drive along the sky one
of • the shining wheels of your car. The other also rolls
grandly across the worlds that belong to the children of
Night." 2
" Aswins, we invoke to-day your swift and mighty chariot
.... which on its scat transports the daughter of the sun." ^
These passages tell us pretty plainly all we want to know
about the Aswins. As Yasca and the scholiast assure us,
they are plainly the father and mother, the positive and
negative principles. Savitri, the sun-god, has two roads, the
ascending and descending nodes of the ecliptic. In the
summer he is Sukra, the Shining One. In the winter he is
the Asura.
Cancer. Leo. Virgo.
The signs Cancer, Leo, Virgo, and the Balance, are closely
connected. The wicked queen of the material world and the
crooked slave (perhaps Cancer) drive Rama to spiritual life
under the mystical tree that in Buddhism has the lion throne
at its base and the pearl Mani, also imaged as the bird
Garuda, in its branches. This is why that bird watches over
Sita. Sita marching round the tree is Virgo in her double
aspect. We have reached the " Black Gate " of the Buddhists
that separates the earth life from the heavenly life. It is the
Indian gate crested with the bird Garucla. Sita (a furrow),
as her name implies, is the Indian Ceres ; and in the Dekhan
Peshwa and all his followers move out into camp on the
twelfth day of her festival, the Dasara, as it is called by the
Marathas. Sir John Malcolm describes the ceremonies.
Elephants and cannon and sepoys and nobles are all dressed
and decked out in gala array. The whole population moves
in solemn procession towards the Holy Tree, the object of
1 " Rig Veda/' ii. 1 1. i8. 19. - Ibid., iv. 11. 3.
3 Ibid., vii. 12. I.
INDIAN ZODIAC. 33 5
adoration. The Peshwa in person plucks a {q.\n leaves from
it, after the Brahmins have gone through the prescribed sacri-
fices and prayers. Cannon and muskets are discharged,
and bows shot off; and the whole population, headed by
the Peshwa, decorate themselves with stalks of jowri, or the
rice stalk. Sita is, of course, the earth, and Rama the rice.
Our sepoys in the old days used to make Sita's festival their
great holiday. I saw on the drill ground of Dinapore two
colossal wicker giants, built up to represent Ravana and
Kumbhakarna. Then the sepoys, disguised as demons and
as the monkeys of the army of Hanuman, executed a pan-
tomime in which many a sounding stroke was delivered. The
giants, stuffed with crackers, were then exploded with a loud
noise.
Assisted by the missionary Ward's excellent " History of
the Hindoos," let us consider the great festival of Durga, or
the full-grown tree. It took place at the same period of the
year that the great Eleusinian mysteries were celebrated.
They also had the Sacred Way to the Fig Tree. Durga is
Geres. Durga is Aditi. The Great Mother has seen many
rivals contest her throne, Indra, Vishnu, Siva, Allah, etc.
She has seen many creeds wax and wane. She preceded
them by many centuries, and has eclipsed them all. Her
festival, with Vaishnavas, as well as with the worshippers of
Siva, is still the great religious feast of the year. One of her
names is Vana-devi, the goddess of forests.^
The festival of Durga is the great holiday of the year.
All business is suspended for many days. Poor and rich
devote themselves to piety and pleasure. One of the most
important early ceremonies is the consecration of the image
of the goddess. The officiating Brahmin has to give eyes
and life to it. With the two forefingers of his right hand
he touches the breast, the two cheeks, the eyes, and the
forehead of the image. He says, " Let the soul of Durga
long continue in happiness in this image ! " He then takes
a leaf of the vilwa tree, rubs it with clarified butter, and holds
it over a burning lamp until it is covered with soot. With
^ Ward, vol. ii. 115.
336 BUDDHISM IN CHRISTENDOM.
this soot he touches the eyes, filHng up with soot a small
white place left in the pupil of the eye. This ceremony is
called chakshur dana. Giving eyes to the idol, with all early
religions, meant divine obsession. In the days of Rama the
representation of a god was a shapeless stone. Stones, espe-
cially the Shalagrama, are still worshipped by the Brahmins
of India.^
Proceeding with his worship, the officiating priest now
throws himself into the mystic trance (dhyana).^ He becomes,
in fact, full of the divine spirit, like a Quaker at a meeting-
house. He places a tiny square piece of gold for the goddess
to sit upon. He offers rice, plantains, flowers, and leaves.
For a drink-offering the soma wine is presented, or aromatic
water, the flavouring medium of which is usually the sesamum
Indicum. Handbells ring, gongs sound, incense rises. The
priest says, " O goddess, come here, stay here. Take up
thine abode here and receive my worship ! " ^ He then
addresses her as if she were now occupying the tiny piece of
gold as a seat. He asks her if she has arrived happily. A
voice from the priest's throat, supposed to be the goddess,
makes reply, "Very happily!" Water to bathe her feet,
water to wash her mouth, water for a bath, clothes, jewels,
arm bangles, ankle bangles, nose rings, earrings, even coins
of money, are provided for her. Flowers are offered, each
with a separate incantation. A lamp is lighted before the
imaee. The Brahmin walks round her seven times.
But Durga is not a vegetarian. She was in existence
many years before Buddha forbade flesh meat and Krishna
confirmed his edict. Therefore, if you want her to come
down and sit on a tiny golden throne, you must give her
something more substantial than rice. For the bloody sacri-
fice, the Brahmin takes a sheep or goat and bathes it in the
river. He marks its horns and forehead with red lead. He
recites an incantation : " O goddess, I sacrifice this goat to
thee that I may live in thy heaven to the end of ten years."
He then whispers another incantation in the ear of the victim,
and puts flowers and sprinkles water on its head. The
1 Ward, vol. ii. xxxiv ^ Ibid., p. 89. ^ Ibid., p. 47.
INDIAN ZODIAC. 337
instrument with which the animal is killed is also consecrated
with red lead, flowers, and incantations. A blessing-, in the
shape of a flower, is given to the poor victim. Mr. Ward (an
eye-witness) gives a graphic description of one of these
animal sacrifices : " In the area were the animals devoted to
the sacrifice, and also the executioner. About twenty persons
were in attendance to throw the animal down and hold it to
the post whilst the head was being cut off. The goats were
sacrificed first, then the buffaloes, and last of all two or three
rams. In order to secure the animals, ropes were fastened
round their legs. They were then thrown down and the neck
placed in a piece of wood fastened into the ground, and made
open at the top like the space between the prongs of a fork.
After the animal's neck was fastened in the wood by a peg
which passed over it, the men who held it pulled forcibly at
the heels, while the executioner, with a broad heavy axe, cut
off the head at one blow. The heads were carried in an
elevated posture by an attendant (dancing as he went), the
blood running down him on all sides, into the presence of
the goddess The heads and blood of the animals, as
well as different meat offerings, are presented with incantations
as a feast to the goddess, after which clarified butter is burnt
on a prepared altar of sand. Never did I see men enter so
eagerly into the shedding of blood, nor do I think any
butchers could slaughter animals more expertly. The place
literally swam with blood. The bleating of the animals, the
numbers slain, and the ferocity of the people employed,
actually made me unwell. I returned about midnight filled
with horror and indignation." ^
Durga is worshipped as the smiling goddess of summer in
September. Indeed, Maha Lakshmi,^ the great goddess of
fortune, is one of her names. Her offerings are more bloody
as Kali, or the black half-year. A native told our good mis-
sionary that he had sacrificed as many as 108 buffaloes to her.
Mr. Ward records also that 65,535 animals were butchered at
one feast by the father of the then reigning King of Nadiya.
Similar ceremonies take place all through the festival.
^ Ward, vol. ii. p. 123, also p. 90. 2 ibid., p. 115.
Z
338 BUDDHISM IN CHRISTENDOM.
Each day, the goddess, during her supposed visit to earth, is
fed, washed, etc. Each day, dancing girls go through certain
sedate pantomimic gestures in her presence. They raise their
hands. They turn slowly round. They bow gracefully to the
goddess from time to time, according to the cadences of the
rude native music. Mr. Ward and the old missionaries used to
pronounce their dances very indecent ; modern Anglo-Indians
cannot see why. All rites, no doubt, in old days signified
the mystic marriage of spirit and matter. Other dances in
this feast, of a Bacchic type, are performed by naked men
smeared with the bloody mud of the sacrifice ground, and
lashed into a mystic frenzy with spirits and bhang. On the
last day of the festival, the goddess is shipped on board two
boats lashed together and manned with musicians, singers,
and naked male dancers. The priest addresses her —
" O goddess, I have to the best of my ability worshipped
thee. Now go to thy residence, leaving this blessing, that
thou wilt return the next year."
The tinsel idol of the goddess is then drowned in the
sacred Ganges.
This allows us to understand a hymn of the " Rig Veda."
The half-year is addressing her rival —
" I tender that vigorous tree by means of which one kills
her rival and gains a spouse.
" Strong and happy tree, fostered by devas (spirits), thou
puttest forth thy broad leaves. Let me see my rival leave
my house, and my husband be all my own.
" Great tree, I also am great, greater than all that is great,
as my rival is baser than all that is base. I name her not.
She is not of our race. We will speed my rival to a far-off
land." 1
In these few verses we have many epics in epitome.
The Balance.
The Balance in the earliest times in India was, I feel con-
vinced, the bird Garuda depicted like the winged sun and
serpents in Egypt and Persia, as the following passage in the
1 " Rig Veda," viii. 8. 3. i.
INDIAN ZODIAC,
339
" Mahabharata " shows : — " Carried on the back of Garuda, the
glad serpents bathed in the clouds of Indra promptly alighted
on the shores of an island." ^ This by-and-by with the
Buddhists became the mani or trisul outline. (See the Scales
in the old Buddhist zodiac, Plate IV. p. 119).
Fig. 23.
In the " Rig Veda," Garuda is Garatman.
I give from Buddha Gaya a bas-relief of Garuda changing
from one to the other.
I give also from the " Asiatic Researches" the mani changing
into the scales.
Fig. 24.
Scorpio and Sagittarius.
Sagittarius is Indra, and the myth is that Vritra (Scorpio)
had stolen the celestial cows (Taurus) and had hid them in a
cavern (the wintry half-year).
" Maghavan [Indra] has taken the lightning, which he is
about to let fly like an arrow." ^
1 "Adi Parva," v. 1305. 2 « j^jg Veda," ii. 13. 3.
340 BUDDHISM IN CHRISTENDOM.
" Indra has struck Vritra, the most cloudlike of his
enemies." ^
" Surrounded by his army [the maruts, or winds], Indra
has taken his quiver and his arrows. He is the Arya who
conducts his cows whither he will. . . . This is why thou hast
smitten with thy weapon Vritra, the robber charged with his
booty. This is why thou hast attacked him, the maruts
being at hand. Under the shafts from thy bow the Sanacas
have died many deaths. They have perished, those foul men
who perform no sacrifices. . . .
" He has beaten in the door of that cavern where Vritra
held the waters shut up. Indra has torn to pieces Suchna
with his horrid horns." ^
" These waters, the celestial cows, were imprisoned by the
miserly one (Pani). They had become the wives of a vile
enemy." ^
The rainbow is called Indra Dhanus (the bow of Indra).
It is worthy of remark that the upanishads, which the
" Atharva Veda " ^ calls the higher wisdom of Brahminic
teaching, are constantly using this simile of the bow —
" Seizing the bow found in the upanishads, the strongest
of weapons, man shall draw the arrow (of the soul) sharpened
by the constant application of mind, to God." °
The word O.M., signifying God, is represented as the bow.
The soul is the arrow, and the Supreme Being its aim.''
Buddha is said to have attained to the state of jinendra
(Indra the Conqueror) in the " Sapta Buddha Stotra." The
Buddhist sign of the bow is made with the vertebrae of the
fleshless mystic.
Amongst the early Christian mysteries or miracle-plays is
a pretty little drama where Abraham and Ephrem are hermits
in a forest. A beautiful young girl, named Mary, is entrusted
to the care of the former, her uncle, who points out to her
that the word Mary means the star of the sea. It is ever
aloft in the sky as a guide to mariners. This means that it
1 "Rig Veda," ii. 13. 5. 2 i\^[d,^ [\i portions of hymn i.
^ Ibid., 13. II. * "Rammohun Roy," trans, p. 28.
^ " Mundaka Upanishad," cited p. 34. ^ Ibid.
INDIAN ZODIAC. 341
never sinks into the contaminating earth, as do the other stars,
at least in appearance. Therefore Mary must mean chastity.
A small hermitage is constructed for the young girl ; but one
day it is found empty. Abraham is in consternation, for he
has had a terrible dream. A beautiful white dove was at-
tacked by a serpent, and slain and eaten. The dove, of
course, is the pure white soul of Mary. Ephrem is also in
ereat straits ; but Abraham has been consoled by a second
vision. Aeain the white dove was seen, but this time the
serpent lay dead beside it. Abraham, in disguise, goes off in
quest of Mary, and by-and-by discovers her at a house of
infamy. His gentleness wins her to penitence, and she re-
turns with him to the hermitage. Here we have all the
ancient mysteries of the world in epitome. Far from being
meaningless, as some modern writers contest, they were de-
signed to inculcate a truth, the highest that man is capable of
receiving. This Avas that it is impossible to know God with-
out an experience of the non-god. It is impracticable to try
to know the spiritual life without an experience of the material
life. Lofty ideals must be prefaced by low ideals. All pro-
gress comes from reaction. Without the conviction of error
we cannot gain knowledge. Without sin how can we gain
purity and compunction ? The mission of Sorrow, a name of
Ceres and also of the Indian Mother, is to teach us happiness.
The old mystics viewed the soul as " buried in a sepulchre," ^
the body. It had to " descend to Hades," to " be plunged in
matter." ^ Hades was the wintry half-year, presided over by
Rudra or Typhon. The crucial ordeal was necessary before
the divine wisdom could be attained. " Men," said Ficinus,
cited by T. Taylor, " were engaged in the delusion of dreams,
and if they happened to die in this sleep before they were
roused, they would be afflicted with similar and still sharper
visions in a future state." ^
It will be seen that in all the Indian mystery stories the
progress of the mystic is from the light half-year to the dark
1 " Clement of Alexandria," Strom, bk. iii.
2 « Plotinus Ennead," i. bk. viii.
2 T. Taylor, " Eleusinian Mysteries," p. 13.
342 BUDDHISM IN CHRISTENDOM.
half-year, and that the higher presentments of divinity, Hari
(the Blue One), or Vishnu, Rama, Krishna (the Black One),
Kali or Krishna (the Black Female), Varuna and Indra, and
Siva or Rudra, are all in the black half of the zodiac, and
most of them are painted blue-black, the colour of night. It
means that the daylight of the material eye is the darkness
of the soul. At night, heaven's own lamps glitter.
( 343 )
' CHAPTER XXIV.
Eleusis — Similarity between the Story of Rama and the Story of Bacchus
— Other Points of Contact between the Indian and Eleusinian
Mysteries.
Eleusis.
The sun is aglow in bright September, and a vast procession
is issuing from the " Sacred Gate " at Athens. This " Sacred
Gate " leads along the " Sacred Way," and the " Sacred Way "
conducts over a low hill covered with oleander bushes to the
little town of- Eleusis, which sparkles on the cobalt rim of
the sea at a distance of ten miles. It is the period of the
Eleusinian mysteries, celebrated every four years. The copper
drums sound out, and the trumpets and flutes are loud.
The crowd is immense, thirty thousand at least ; all ini-
tiates. Death is the penalty of appearing in the procession
without having trodden on the Dios Kodion. The fivarm march
along proud of their garlands. More proud are the iTroirrai,
those who know the aporrheta, or secret meaning of the rites.
They have eaten out of the mystic " Drum." They have held
the " Vase " in their hands. They have perused the secrets
of the Petroma, the two tables of stone. They flaunt their
white robes and bear proud myrtle on their brows. A mono-
tonous low chant, such as we hear in Indian festivals, goes up
into the balmy air, recounting the woes of the goddess whose
mystic name is " Sorrow." Dancers dance. Actors play pan-
tomimes on the car of Thespis. On goes the vast crowd to
the " Sacred Fig Tree," the first solemn stage of the mystic
pilgrimage.
And now, amid a louder clash of cymbals and the blare of
344 BUDDHISM IN CHRISTENDOM.
trumpets, comes a solemn car, preceded by chanting priests.
On it is the statue of a young man cut out in the whitest
PenteHca marble. His limbs are the limbs that we know
later as those of Apollo, not those of the tippling Bacchus.
His face is of rare beauty. In his hand is a lighted torch,
and nothing else. The crowd call out his name. It is the
young Bacchus, the son of Jove, he who, torch in hand, sought
his mother, Proserpine, in the regions of gloom. He is the
"divine child" of all mysteries, the son of spirit and matter,
the awakened soul. At the date of the holy festival of the
Sacred Fig Tree, he leaves the rich temple of Athens for the
gloomy caverns of the rock-cut temple of Eleusis.
Sir William Jones, in the " Asiatic Researches," vol. ii. p.
132, has pointed out that the Greek Bacchus is Rama. It is
recorded of him that he conquered India with an army of
satyrs, beings half-men half-goats, led by Pan. These are
plainly Hanuman and his monkeys, who also conquered India.
Ceres is the Indian Sri. Jove, according to Max Muller, is
the Sanskrit Dhyaus (Gk., Zeus), with the Sanscrit Pitar
(father). May we not add that Demeter is probably Diva
Matra, the divine mother ?
The stories of the rape of Sita and the rape of Proser-
pine are practically the same, the two narratives supplement-
ing each other. This latter goddess was the daughter of
Jupiter and Ceres. One day, as she was gathering flowers,
she was seized by Pluto and carried to his gloomy cavern.
This was conveniently placed by the ancients close to the
mountain in Sicily that belches subterranean flames. Her
cries of agony were heard by Hecate and Helios, but the
mother only heard the echo. Instantly she forsook her
husband and went off in search of her daughter. Iris was
despatched to bid her return to Olympus, but she refused.
Soon a mighty famine began to rage, for the angry mother
forbade the earth to bear fruit. In this desperate strait, Zeus
commanded Pluto to restore Proserpine. The God of Dark-
ness complied, but he gave her a pomegranate to eat to force
her to return to his kingdom from time to time. It was fixed
at last that for six months of the year she should dwell with
ELEUSIS. 345
Pluto, and for six months she should visit the realms of light.
During her sojourn on earth, Demeter dwelt at Eleusis, and
taught the mysteries in that city.
This story, according to Clement, was told dramatically at
the Eleusinian mysteries. They seem to have been more like
the great pilgrimages to Chitra Kuta than real initiations. It
was the pantomime of a pantomime of Rama's life. We hear
of seven caverns of darkness and seven caverns of light, but
these were probably for more serious occult training. The
author of the article on the mysteries in the new " Encyclo-
paedia Britannica " suggests that the real flashing of light was
the entry to the great temple. A moonless night was selected,
and the crowd stood in the gloom of the great sea. Then
millions of tapers were lit, and the hill paths glittered with
them. Then came the splendid interior of the temple, a vast
pile, with its lights, music, statues, pantomime. Beautiful
women presented Proserpine and her train as in India ; and
we have hints that such episodes as Baubo denudata ^ and the
divine hymeneals were too faithfully rendered. Does not the
missionary Ward hint the same thing of the Indian festival t
There are epochs of prudery and epochs before the epochs of
prudery, and rites are stubborn things.
" I have fasted. I have drunk the cyceon. I have taken
out of the cista and placed that which I took into the
calathus. I have taken out of the calathus and placed that
which I took into the cista. The bed I have entered ! "
This was the supreme formula. The calathus was a
basket containing the fruits of Ceres, or earth. The cista was
a chest with an egg and the Indian symbols of natural repro-
duction. The meaning has been variously interpreted. It
meant, I think, the birth of the torch-bearing Bacchus, the
spiritual man, and the substitution of immortal food — the food
of Proserpine for that of Ceres — barley cakes and a mullet.
The Aio? Khihiov, " Jupiter's skin," was the skin of a victim — -
a calf An Indian rite may throw some light on this.
The Diksha ceremony may be called a drama in which
the processes of nature are reproduced. The candidate is
1 " Eleusinian and Bacchic Mysteries," by T. Taylor, p. i6.
346 BUDDHISM IN CHRISTENDOM.
smeared with water and butter, and placed in a spot that
represents the mother's womb. They cover him with a cloth
which represents the caul. Outside the cloth is wrapped an
antelope's skin (the placenta). The initiates of Eleusis were
enveloped in a calf's skin. The Dikshita Vimita, where the
initiate lies, is probably the Pastos, the bed, the coffin of the
old mysteries. In it the initiate lies with closed hands like a
child in the womb. In his hands he is supposed to hold " all
the deities." When the proper moment arrives he is taken
out of the Dikshita Vimita, the antelope's skin, or placenta,
is removed, and he is bathed.
( 347 )
CHAPTER XXV.
The Legend of Osiris— The Novice Utanka— Hiram Abif.
The Legend of Osiris.
" I AM Osiris, who led a large and numerous army as far as
the deserts of India, and travelled over the greater part of the
world." This old Egyptian inscription is important. The
Greeks admit that they derived the story of Bacchus and
the rape of Proserpine from the mysteries of Osiris ; and here
again we have the conquest of India as the chief feature of a
conqueror's life.
Osiris and Isis, according to Plutarch, were brother and
sister. They were also husband and wife, for two stars, many
millions of miles apart, can commit incest without shame.
They were the twins of the zodiac, and so were Osiris and his
wicked brother Typhon.
Osiris, leaving his brother in charge of his kingdom, like
the Indian Rama, set out on his career of conquest. Every-
where he spread the knowledge of agriculture, and gave
salutary laws. His conquering army was an army of satyrs,
led by Pan. In his absence, his brother stirred up the people
against him, and hatched an infamous plot. At a great feast
given by the Queen of Ethiopia, Osiris was inveigled into
making an attempt to get into a strange coffer that was
brought into the banquet. He was then locked up in this and
pitched into the Nile. Isis wandered away in search of her
husband's body, and, guided by the doleful cries of the satyrs,
discovered it near Byblos ; but Typhon stole it away from
her and cut it into fourteen pieces. Of these pieces, Isis, by-
and-by, recovered all except the genitals, and had a splendid
348 BUDDHISM m CHRISTENDOM.
pyramid built over each. "A temple unrivalled in the world,"
says Dupuis, " was erected in honour of the missing portion."
This is the great pyramid, and in it is the mysterious king's
chamber and the empty sarcophagus. The legend in this
part is plainly framed to account for the worship of the
Indian lingam. Sir W. Jones thought that the words Osiris
and Isis were the Sanskrit Iswara and Isi. Other writers in
the old days derived the Egyptian religion from India, notably
M. Chevalier, an ex-governor of Chandernagore. Familiar
with the ancient rock temples of India, he visited the similar
rock temples that are to be found in Egypt, and pronounced
that the similarity between them was too minute to be
accounted for by any other theory than direct derivation.'^ It
was held that both sets of temples must have been erected
at least two thousand years before Christ.
These opinions have been altered by modern authorities.
It is admitted that the rock temples of Philas must have been
erected at least two thousand years before Christ, but the
similar temples in India were constructed two thousand five
hundred years later.
As the mystical story of Buddha was thought by Cole-
brooke to be derived from the story of Rama, I will say
a brief word on this, because, if we can connect thus closely
Rama with the early Greek and Egyptian mysteries, the
theory that the story of Buddha is derived from the Nestorian
Christians falls through. Anthropology tells us that the
earliest man was a cave-man. For hundreds, perhaps thou-
sands, of years he knew nothing of agriculture, or how to clear
the jungle. Like a beast, he dwelt in a natural cave and lived
by hunting. His first attempt at architecture was to scrape
and enlarge this natural cave.
This gives us the raison d'etre of the rock temple. It takes
the natural form of quarrying, as Mr. Gwilt has shown. And
in his ignorance of the arch, man was obliged to carve his first
detached temple inside a mountain, and then cut the moun-
tain away. 'Tis thus that Mr. Gwilt accounts for the charac-
teristics of the earlier Egyptian temples.
1 Savary, " Lettres sur I'Egypte," ii. p. 178,
OSIRIS. 349
" The simplicity, not to say monotony, its extreme solidity,
almost heaviness, forms its principal characters. Then the
want of profile and paucity of its members, the small pro-
jection of its mouldings, the absence of apertures, the enor-
mous diameter of the columns employed much resembling
the pillars left in quarrying for support, the pyramidal form
of the doors, the omission of roofs and pediments, the ignorance
of the arch ... all enable us to recur to the type from which
we have set out." ^
The colossal sphinxes and enormous obelisks were con-
structed also by cutting away rocks and hills. The obelisk
was then moved in one solid piece. One obelisk, some 93
feet high, was brought to Karnac, a distance of 138 miles.
Sculpture, too, throws its light on this early period. The
earliest form of the art developed out of columns and blocks
of stone. " The addition of heads," says VVestmacott, " and
then of feet and hands — the latter close to the sides, and
the legs united like columns — formed probably the earliest
attempts at giving such objects a human form." ^
India is par excellence the land of cave temples, rock
caverns in all stages of progress, natural caves smoothed and
enlarged, temples without carving or statues, temples with
plain octagonal columns, temples splendidly carved, enormous
temples cut out of the mountain and detached. Also she has
her stambhas or obelisks, her colossal bulls all formed by cut-
ting away rocks and mountains ; and her statues with legs
united and arms glued to the side.
Such is the colossal statue at Sravana Belgula, seen by the
Duke of Wellington. It is seventy feet in height, and a
mountain was cut away to form it. Such are similar human
statues at Karkala and Yannur.^ This seems to point to
processes similar to those in Egypt and Greece. But here
our Indian authorities step in. These dark caverns with
enormous columns that take the form of quarrying, these
colossal bulls cut out of a mountain, these masses of stone,
1 Gwilt, " Encyclopaedia of Architecture," p. 30.
2 " Handbook of Sculpture," p. 87.
3 Fergusson, " Indian Architecture," p. 268.
3 so BUDDHISM IN CHRISTENDOM.
half column, half man, are not due in India to the tentative
processes of the cave-man at least 2000 B.C. India first
learnt to build temples in the plain about 500 B.C., to cut
stone, and to carve a detached human figure as seen at
Sanchi. After that, she adopted the crude art of the cavern-
builder. A clever but self-opinionated architect, Mr. Fer-
gusson, has ruled this, and all defer to him.
For principal evidence he points to the rails and gates of
King Asoka's dolmens or tumuli (Bharhut, 200 B.C. ; Buddha
Gaya, 250 B.C.). He gives elaborate drawings to show that
their stone rails and gateways imitate woodwork. On this
he builds up the somewhat large superstructure that India
knew nothing of stone-cutting until a short time before this
period, and that here we catch the art in the process of
change. But I fail to see that Mr. Fergusson's inferences are
warranted by his facts. The dolmen was the earliest building
known to the Arya when he emerged from his cave. It was
his dwelling, his tomb, his temple. With its circle of mono-
liths it was the Indian temple before Asoka. The rails and
gates represented the confines and gates of paradise in the
rites. Nothing is so conservative as religious symbolism, and
this pattern may have been settled a thousand years before
Asoka. Dr. Rajendra Lala Mitra, in his work on Orissa, has
shown that the stone cutting of the pillars of Asoka betrays
not crudeness, but efflorescence. Indeed, the rails and gates
of Bharhut and Sanchi remind one of the pattern of a Chinese
card-case. Not an inch of marble can be found without
lotuses, elephants, peacocks, winged horses. That Indian
artists should have returned from such overdone efflorescence
to a severe rock temple with no carving at all save one
gigantic stone canopy for a high altar is inconceivable.
Most of the rock temples exhibit figures of Buddha. This
perhaps, has chiefly produced the idea that they are modern,
One or two points suggest themselves which make me think
too much has been made of this.
I. The figure of Buddha, a naked man with wooll}- hair,
IS quite different from the Buddha of the early topes. Major
Keith tells me that it is unknown at Sanchi.
OSIRIS. 351
2. These rock temples, said to be Buddhist, are far, far
away from the Buddhist holy land. No such temples have
been erected in any of the hilly country in the chief centres
of the cultus.
3. The Brahmins assert that they erected these temples,
and that the Buddhists took them over. They say that the
figure presumed to be Buddha is Parisnath.
4. The most conspicuous figures in some of the Buddhist
topes are Brahmin gods.
5. Another important point remains.
Mr. Mackenzie gives from Lassen's " Indische Alterthum
skunde" an account of the Indian initiation in the mysteries.
It has this advantage, that it is written by a Freemason to
show how close a likeness there is between the Indian initia-
tion and that of Freemasons.^
At eight years of age, the child girded on the sacred cord.
For the " Fellow-craft degree of the Mason," as Mr. Mac-
kenzie calls it, the disciple " was led into a gloomy cavern in
which the aporrheta were to be displayed to him. Here a
striking similarity to the Masonic system may be found."
Three chief officers or hierophants "are seated in the east,
west, and south, attended by their respective subordinates.
After an invocation to the sun, an oath was demanded of the
aspirant to the effect of implicit obedience to superiors, purity
of body, and inviolable secrecy. Water was then sprinkled
over him, he was deprived of his sandals or shoes, and was
made to circumambulate the cavern thrice with the sun.
Suitable addresses were then made to him, after which he
was conducted through seven ranges of caverns in utter dark-
ness, and the lamentations of Mahadevi,or the great goddess,
for the loss of Siva, similar to the wailings of Isis for Osiris,
were imitated. After a number of impressive ceremonies, the
initiate was suddenly admitted into an apartment of dazzling
light, redolent with perfume and radiant with all the gorgeous
beauty of the Indian clime, alike in flowers, perfumes, and
gems. This represented the Hindu paradise, the acme of all
earthly bliss. This was supposed to constitute the regenera-
1 " Royal Masonic Cyclopeedia," sub voce " Mysteries of Hindostan."
352 BUDDHISM IN CHRISTENDOM.
tion of the candidate, and he was now invested with the
white robe and the tiara. A pecuh'ar cross was marked on
his forehead and the Tau cross on his breast ; upon which he
was instructed in the pecuhar signs, tokens, and doctrines
of his order. He was presented with the sacred girdle, the
magical black stone, the talismanic jewel for his breast, and
the serpent stone which guaranteed him from the effects of
poison. Finally, he was given the sacred word, A.U.M."
To obtain the third degree, it was necessary to practise
tapas in a forest. In the "fourth degree, the Brahmin was, by
peculiar ceremonies, conjoined with the divinity."
It is plain that we have the seven dark and the seven
light caverns of the mysteries of Ceres, and the question is.
From what country did this idea come ? The great temple
of Eleusis was apparently a great cave temple, but it was
solitary. " Egypt proper," says Mr. Fergusson, " has no rock-
cut temples, only sepulchres." The rock-cut temples are in
Nubia. In the west of India, on the other hand, there are
cave temples innumerable.
It is to be observed also that these temples, though they
were taken over by the Buddhists, were not pre-eminently
fitted for Buddhist rites. Mr. Fergusson calls many of the
caverns viharas or monasteries, and the side chapels or caverns
cells for the monks. Each sanctuary has usually a number
of these, seven on one side and seven on the other. These
would do admirably for the caverns of initiation, but they are
not at all like the cells of monks as described in Buddhist
scriptures. A large convent had some ten thousand monks,
and these were usually lodged in little huts of boughs.
To go back to Osiris, I must here point out, that whilst
the stories of Buddha and Rama fit in exactly with the
zodiacal career of the mystic working-up through six stages of
animal life to the mystical portal, the new birth in the womb
of the Virgin with the Lion and the Fire Dove, the story of
Osiris, misfits it completely. This is due to the fact that the
Egyptian festivals were based on agriculture by the aid of
the Nile inundation. This event takes place about June 30th.
Then comes the sowing about the middle of October, when
OSIRIS. 353
the waters have subsided. The harvest is in April, the
great festival of Isis or agriculture, and this festival is described
by Greek writers as having been like their festivals of Ceres,
with lamentations and lights, instead of flowers and joy for the
new year. Then came the festival of the Nile ; and when
the mystic should be opposing Scorpio with the bow of Indra,
the sowing festival took place.
To sum up, the stories of Rama, Osiris, and Bacchus,
reveal the same mysteries. All three conquered India with
an army of animals ; the pure totemism of the Indian story
giving it priority. The zodiacal framework fits in exactly
with the Indian rice culture, and the life of the Indian mystic.
It misfits on all points corn culture by the inundation of the
Nile. Its main features are in the hymns of the " Rig Veda,"
the earliest surviving hymns of the world ; hymns to the
horse, to the bull, to the twins ; hymns to the mystic mother,
the tree, and the fire dove ; hymns detailing the great battle
of the mystic with the roaring storm-cloud, a feature unknown
in Egypt at all. The cows shut up by the god of winter for
six months in the cavern may point to the experience of the
poor Aryan cave-man in his cavern on the steeps of Hindu
Kush or Cashmere.
Also in the zodiacal framework of each story much illus-
trates and explains the others. The Indian feast of the Tree
is the half-way house in the life of the mystic ; the feast of
the Greater Mysteries at Eleusis. At this period we have the
rape of Sita, the rape of Proserpine, Osiris shut up in his box,
incidents which the Greek story confesses to symbolize the
entry to Hades, imaged as the six wintry months. At that
period the mystic forsakes his animal life for his battle with
the demoniacal host — a battle to terminate only under the sign
chakra,the terrible discus that Rama finally flings at Ravana,the
swastika, the only cross in the catacombs. In hoc signo vinces.
Another point is of the highest importance. We now
know how the Indian seeks to gain psychic powers. The
process is simply by the will-power of the yogi developed
patiently in solitude. All concomitants, magic stars and
tahsmans, food offerings and scent ofi"erings to spirits, are non-
2 A
354 BUDDHISM IN CHRISTENDOM.
essential, although perhaps the complete discernment of this
truth may be due to Mesmer or some other modern investi-
gator. The story of Rama is the simple story of a mystic
practising yoga under a tree. The battles and sieges are
mere symbol, and in the Buddhist version — for the Buddhists
have made Rama an avatara of Buddha — are omitted. The
pilgrimage to Chitra Kuta is not yoga, but the histrionics of
yoga. It stands to reason that thirty thousand people
spending a week in visiting holy fig-trees, holy ghauts, the
successive spots where Rama developed his powers, would
not be thirty thousand adepts at the end of the week, although
it might be argued that the pilgrimage was an institution use-
ful in suggesting, and also in concealing psychic knowledge.
Now at Eleusis we get not yoga, but simply the pilgrimage
presentment of yoga. The mystics go to the fig-tree as a
sight ; Rama sits under it for fifteen years. The Temple of
Eleusis is said to have been built 1330 years before Christ,
This gives a very early date to Rama, if he suggested the
mysteries to Egypt as well as Greece. The worship of Rama
survives, although its pedigree may be so stupendous. In
1882, the Indian government, in collecting cholera statistics,
discovered that three millions of pilgrims visited Allahabad
for one festival in that year. More strange still is the fact
that, although India throws such curious light on the distant
past, no one hardly cares for these Indian subjects at all.
The Initiation of the Novice Utanka.
I will here give an episode from the " Mahabharata." It
gives the initiation of a simple ascetic, without the usual
account of the conquest of evil propensities in the guise of
mailed warriors. Utanka was a young Brahmin, dwelling in
the forest with a guru, or spiritual guide, named Veda. The
novice on these occasions has to choose a sort of patron god,
like Rama or Krishna. He must then conceive his guru as
an incarnation of the god, and perform the most menial offices
to him. He must wash his feet and drink some of the water
afterwards. He must offer him flowers and treat him as God
Almighty walking on the earth.
OSIRIS. 355
One day, a king visited Veda and made him Archbrahmin
of the palace. Veda left Utanka in charge of the hermitage
and departed. Whilst he was away, the wives of the guru
each tempted him as Joseph was tempted by Potiphar's wife.
In the same way, the pretty daughters of Mara try and dis-
tract the tapas of Buddha, and the phantom of Kotavi, the
naked woman, tries to thwart Krishna. This ever-recurring
incident in the great ordeal of the mystic may have been only
psychological, as in the case of St. Augustine. When extasia
supervenes it is well known that its visions often appeal thus
grossly to the senses. But I cannot help thinking that when
the great trial of the mystic became formalized into a scenic
pantomime, this temptation by women was a prominent
feature. Arjuna, in one episode of the " Mahabharata," is
tempted in Indra's heaven by a beautiful Apsarasa. The
woman in each case is man's lower nature.
By-and-by Veda returns, and somehow discovers that his
pupil has resisted temptation. He praises Utanka, and offers
to put a term to his noviciate. Utanka is very happy with
his guru, and asks leave to remain with him. Veda consents
for a season.
The higher initiation is introduced in this form. Veda
orders his pupil to go and demand the earrings of the queen.
As Libra in the account of the churning of the ocean is called
the "Earrings of Aditi," the meaning of this is not far to
seek.
" If you get them," says the guru, " you will gain supreme
happiness. In what other way can you get it ? "
Utanka departs for the palace. On his way he meets a
gigantic being mounted on a Colossal bull.
" Eat the dung of this beast, Utanka, and drink its urine,"
said the giant.
" I cannot," replied the novice.
" Your master, Veda, once did the same thing."
This unsavoury initiation is still practised by Brahmins
and the followers of Zarathustra.
Utanka obeys. He then pursues his path and reaches the
palace.
356 BUDDHISM IN CHRISTENDOM.
" Give me, O king," he says, " the earrings of the queen,
as a present to my guru."
" Enter the women's apartments, O holy man," replied the
king, " and ask her yourself."
Utanka enters the harem and searches everywhere. He
cannot find the queen.
" You have eaten flesh-meat, and your body is not pure,"
says the king in explanation. " That is why she is not visible."
Utanka went out to perform the ceremonial of purification.
He sate down on the ground facing the east. He washed his
mouth, his feet, his hands. He drank three gulps of pure
water. He returned to the queen's apartment. This time
the queen was visible.
" What are thy commands, O holy man ? "
" My master desires the queen's earrings," said the novice.
" He is a worthy Brahmin," said the queen graciously,
" I cannot disoblige him." But in giving them, she cautioned
him to beware of the serpent Takshaka. This serpent had
a great desire to get the queen's earrings.
Utanka returned home overjoyed with his new possession.
Passing near a holy tank he thought it right to purify himself.
A naked Brahmin was near, who apparently possessed great
powers of yoga or magic, for he appeared and disappeared in
a most marvellous manner. Utanka plunged into the water.
The Brahmin seized the earrings and fled. It was the wily
serpent Takshaka in disguise.
Utanka sprung out of the water and pursued him. At
the very moment that he was being overtaken, the Brahmin
changed his form and became a serpent. Deftly he glided
into a chasm in the earth.
The chasm was a very narrow one. Utanka tried to
enlarge it with his staff, but was baffled. Indra on his
throne witnessed his discomfiture, and sent his celebrated
thunderbolt to open up the gap. Utanka descended into a
cavern. There he saw the palaces and towers of Kuru
Kshetra, the subterranean city of the serpents. The mystic
earrings of Aditi (the purity of Utanka's soul) were not to be
recovered easily. In their quest he has time to take note of
OSIRIS. 357
the marvels of the mystic cavern. He sees two women
weavine a veil, the one with white and the other with black
threads. He sees a wheel with twelve spokes. He sees a
man and a horse. He sings the following hymn : —
" Three hundred and sixty rays spring from the nave of
this eternal wheel. Its movement is everlasting. To it are
joined twenty-four lunar fortnights. Six youths [the six
seasons] turn it for ever.
" This woof is woven by two women, who have the forms
of the universe. They weave for ever with black threads and
white. Adoration to the god who holds the thunderbolt, to
the slaughterer of Vritra, who wears a blue garment, and has
Agni for a charger ! "
The man on the horse hearing this hymn, says to Utanka,
" I am pleased with your praise. I will grant you a boon."
" Be pleased to make the serpents pass under my power,"
says the novice.
" Blow under the crupper of my horse," says the man.
Utanka obeys, and at once the snake palaces are over-
whelmed with terrific fire and smoke. Takshaka, in con-
sternation, offers the earrings to the novice.
" Mount this horse," says the man.
Utanka obeys, and is transported to the hut of his guru.
That holy man explains to him the significance of the
sights he has seen. The man on the bull is Indra. The
cow dung is the immortal ichor. The man on the horse is
Indra also ; and the horse Agni. The wheel with the twelve
spokes is the year. The two women are Dhata and Vidhata ;
the white threads days, and the black threads nights. He
might have added that the cave is the pastos, the coffin, the
dark half-year. It is the " Cave of Indra," of all Indian
initiations, even the Buddhist. Takshaka, man's lower nature,
is subdued by the flaming Garuda, the dove of the Kabbalists,
the baptism of fire. To subject the serpent is the secret of
all magic, says the Abbe Alphonse Louis Constant.
I will here say a word about the secrets of the so-called
" Theosophy." Some time back I earned considerable oppro-
brium from its votaries, by questioning the existence of Koot
358 BUDDHISM IN CHRISTENDOM.
Hoomi,but I think it can be shown that his existence is more
prejudicial to Theosophy, viewed as a school of mysticism,
than his non-existence.
In the year 1872, Madame Blavatsky earned her bread as
a professional " medium." From a box, called a " cabinet,"
she could cause to issue a form with a beard and turban, the
spirit, she affirmed, of a pirate who died more than two
hundred years ago. In the year 1883, we find her at Adyar,
in Madras. Again she has a box, which she calls this time
a "shrine." Again a figure emerges with beard and turban.
This time it is announced to be a " Buddhist " from Tibet,
who some years back instructed Madame Blavatsky in the
secrets of Esoteric Buddhism. She lived in Tibet for seven
years under his roof. But she failed to notice in all these
years that the Buddhist monks of Tibet do not wear long
hair, but shave their heads. She failed also to remark that
in climates like Lha Sa turbans are as little necessary as a
parasol to a Greenlander, She failed also to notice that the
language of Tibet is Tibetan, and not Chinese. She tells us
in " Isis Unveiled," vol. ii. p. 59, that in Tibet Buddha,
Dharma, and Sangha, are called " Fo, Fa, and Sengh." Our
exoteric scholars tell us that Buddha is called Bchom-dan-
hdas-Sangs-r-gyas, and Dharma and Sangha, T. Tchos and
d Ge hdun.
An interesting report has just been published by the
Psychical Research Society (December, 1885). They sent
out to India a gentleman named Hodgson to investigate
certain veiy damaging revelations put forward by a Madame
Coulomb and her husband, confederates of Madame Blavatsky.
In this report, we see that " Tibet" was Madame Blavatsky's
well-curtained bed-chamber at Adyar. This through a pierced
wall and sliding panels furtively communicated with the
interior of the " shrine." And through this " Esoteric " passage
all the " Buddhism " was pushed. The letters of Koot Hoomi
have been examined by Messrs. Netherclift and Sims, and
pronounced to be all in the handwriting of Madame Blavatsky,
the early ones unskilfully, the later ones skilfully disguised.
The matter was plagiarized wholesale from a lecture on
0S7i?/s. 359
spiritualism, by Professor Kiddle, in America, and from a
French book of magic, by Eliphas Levi, a dash of Orientalism
having been added from notes furnished by a somewhat
illogical Brahmin, named Mr. Subba Row,^ From this same
"Tibet" issued the "astral form" of the Mahatma, seen by
Mr. Sinnett, Mohini, and others. It was Mons. Coulomb,
with false beard, turban, shoulders and mask, made up like
the picture of the Mahatma within the "shrine." This
picture was painted in America for Madame Blavatsky, who
wanted an " ideal Hindoo." It was scarcely necessary for
Mr. Edwin Arnold, in his recent visit to Ceylon, to get from
the Buddhist high priest there a categorical statement that
there were no Mahatmas in Tibet. More noteworthy is the
statement that the atheism and nihilism of " Esoteric
Buddhism " were unknown to him.
I have said that the existence of Koot Hoomi is more pre-
judicial to theosophy than his non-existence. The object of
Indian mysticism was to bridge the worlds of matter and
spirit, and pilot the novice through the demoniac host which
were believed to infest the mystic portals. This was to be
effected, as in the case of Utanka, under the supervision of a
flesh and blood guru. It was held that man's usefulness on
earth could be thus inconceivably increased, for all knowledge
of God must come from within, not from without.
Theosophy proclaims the direct opposite of all this. It
says that, owing to the danger from evil spirits, all yoga must
be practised under the guidance of an adept in his " astral
form." These adepts, owing to the gross aura of India are
obliged to reside in Tibet. But how is this in any way union
with the next world .'' Koot Hoomi is a mortal. Moriah is a
mortal. Their teaching is as rigid a mundane dogmatism as
that of Bishop Proudie. And how can I tell that evil spirits
are not personating Koot Hoomi or Moriah .-* The phantom
form of this last gentleman, conjured up from the " ideal
Hindoo " of the American artist, is said to have appeared to
many " Theosophists " in visions of the night. His gospel is
a jumble of contradictions changed every day. Supposing
1 See " Report Psyc. Res. Soc," p. 274.
36o BUDDHISM IN CHRISTENDOM.
after a long course of asceticism I see this vision, how can I
tell that it is not an evil spirit personating the holy man ?
Also, how can I tell which gospel I am to pick out of his
basket ?
The Story of Hiram Abif.
Has any one ever puzzled over the fact that the only
modern representatives of the initiates of the ancient mys-
teries should occupy themselves entirely with the practical
business of the hodman and the builder. What is the con-
nection between the mysteries of the kingdom of heaven and
matter-of-fact mortar, T squares, trowels ? Mr. H. Melville,
a Royal Arch Mason, in a work entitled " Veritas," has given
us an answer to this question. Esoteric masonry occupied
itself in reality with a temple built without any sound of
hammer, axe, or tool of iron.^ It was the temple in the skies,
the Macro Kosmos in point of fact. And the true mason was
seeking to construct the micro cosmos, the temple of the soul.
"According to the grace of God, which is given unto
me as a wise master-builder, I have laid the foundation." ^ It
has been deduced from this passage that St. Paul was an
initiate of these rites. Masonry has its fellow-craft mason
and its royal arch.
Modern researches are suggesting, as it seems to me,
another point of contact between the trade of the builder and
the trade of the astro-mystic. This even Mr. Melville has
failed to see. The earliest astronomical instruments were the
square, the level, the compass, the rule. By their aid a temple
was oriented. This meant that important feast days, the
periods of the sowing and reaping, could be thus accurately
told by the stars.
Recent writers have shown how much the Pleiades had to
do with ancient rites and feasts. In Hesiod's day, corn was
cut " when the Pleiades rise," and ploughing commenced when
the Pleiades set.^ These two periods were the occasion of the
two great festivals of the old world. * The first observatory was
1 I Kings vi. 7. 2 i Cor. iii. 10.
^ J. F. Blake, "Astronomical Myths," p. 120. ^ Ibid., 115.
OSIRIS. 361
the temple of standing stones astronomically arranged. The
dolmen, with its chamber of rough stones, is thought to be
the first building of the cave-man in the plain. It imitates
cave architecture.
The primitive astronomy of the Chinese was able to
obtain the solstitial and equinoctial points at the solstices by
fixing on a horizontal platform a rule marking the point of
sunrise, and another at night marking the point of sunset.
A mean taken between these two lines would give the meri-
dian. But to get the two other cardinal points was the
difficulty. Hence the importance of T squares, plummets,
masonry secrets. The early priest was scientist as well as
theologian, and the twelve unhewn stones an observatory.
The story of Hiram Abif need not detain us long. He
was the master-builder of Solomon's temple. It is recorded
that three apprentices murdered him because he would not
disclose the lost word. Hiram made three efforts to escape.
He ran to the eastern gate of the temple and found himself
confronted by an assassin. It will be recollected that Buddha
made his first effort to escape from the material pleasures of
the palace of summer by the eastern gate, and that he was
there arrested by the old man. The second and third journeys
of Hiram were from west to south and south to west, each
arrested by an assassin. Buddha's journeys were by the
southern and western gates, during which he encountered the
sick man and the corpse. Hiram was then slaughtered, and
the body was carried out by the northern gate and buried.
The conspirators had at first been fifteen. Twelve had re-
pented, and much of the ritual of masonry goes on the dis-
covery of the body by these twelve craft masons. A sprig
betrayed the secret, and they planted a sprig of acacia at the
grave whilst they hurried away to inform King Solomon.
That king had a sumptuous tomb prepared for the body as
near the holy of holies in the temple as was permissible by
Jewish law.
Masonry is plainly a Jewish version of the mysteries, with
Buddhism and Osiris worship superadded. It is, I think, an
echo of the Therapeut secrecy and precautions. The entered
362 BUDDHISM IN CHRISTENDOM.
apprentice, even in England, is stripped of his sovereigns,
breast-pin, and watch. His eyes are blinded, and certain for-
malities which menace "stabbing and strangling" are gone
through. Vows of secrecy, fidelity, and obedience are enacted
— obedience which must extend, if required, to the sacrifice
of a son like that of Abraham. All this is Buddhist, although
the gold and money is promptly returned, and marquesses and
royal dukes are told that the vows of obedience will never be
stretched so far as to force them to compass the overthrow
of the House of Lords and the British Constitution. " Endow
him with a competency of Thy divine Wisdom " is a portion
of a prayer offered up, and it is explained to the aspirant that
knowledge of self is the prime desideratum. " The light of a
Master-Mason is darkness visible." ^ All these are profound
mystical truths.
The imaginary temple of Solomon has a royal arch made
by two columns, Jachin and Boaz. Through this the fellow-
craft mason must pass to become a master. Here we have
another form of the Indian mysteries — the zodiac divided
into Jachin and Boaz, the black and white halves, at the feast
of the Tree. The candidate pretends to fall dead to imitate
Hiram's death, in England, but in some lodges he is placed in
a tomb with a tree by it.
In England, masonry is thought to be an unmeaning farce.
Abroad, by clericals and republicans alike, masonry in its
various forms is pronounced the most formidable force in
Europe. Lord Beaconsfield declared that the secret societies
and the papacy were the only two institutions endowed with
permanency. It was introduced by James II. during his
exile in France. It was designed to prop up the Stuart.
Instead, it pulled down the Bourbon ; for its main principle
is the apocalyptic maxim that the individual must be made
a priest and a king. The Albigenses were masonic mystics.
So were the Hussites. That it produced the Reformation is
the belief of all clerical writers abroad. It is asserted that
the discovery of the *' Kabbalah " had spread mysticism and
gnosticism. The Templars, leaving Europe to attack the
^ Carlile, p. 9.
OSIRIS. 363
Moslem, had returned with the secret tenets of the Sufis,
which they again had derived from the Buddhists. In the
fourteenth century, as Mons. Jannet has shown, numerous
guilds and corporations existed, and mystic societies were in
the heart of Catholicism. " Social order was attacked, and
the legitimacy of political power, the rights of property,
and the institution of the family. . . . The Albigenses bor-
rowed their grades and organization, as well as their doctrine,
from the Freemasons." ^
In the matter of the French revolution the influence of
Freemasonry was very great. Historians like Louis Blanc on
the one side and the Pere Deschamps are there agreed. The
Baron d'Haugwitz, at the Congress of Verona, used these
words : " I acquired then a firm conviction that the drama
which commenced in 1788 and 1789, the French Revolution,
the regicide, and all its horrors had not only been resolved in
the lodges of the illuminati, but was due to the association
and oaths of the Freemasons." ^ Mirabeau was sent in the
year 1785 on a diplomatic mission to Prussia. There he was
initiated in German illuminism. He brought the institution
to France, and five hundred lodges were promptly formed.
The famous lodge of Les Amis Reunis in Paris had all the
chief agents of the revolution on its lists, Robespierre, Barnave,
Petion, Talleyrand, etc. It was debated whether the great
explosion should occur in Germany or France, and decided
for the latter country.^
In the days of Wieshaupt and the illuminati of Germany
a strikine scene was enacted. The novice who had been
brought in blindfolded, was shown an altar on which was a
sceptre and crown, some gold pieces, and some valuable jewels.
Above was a picture of the " Founder of Illuminism " — an
Ecce Homo that was solemnly unveiled.
" Here are the attributes of virtue," cried the Grand Master
" here are the attributes of tyranny. Choose ! " It was
explained to the aspirant that the masked brothers around
were quite competent to push his career for him in court or
1 C. Jannet, " Les Soci^tds Secretes," p. 51.
^ Ibid., p. 74. ^ Ibid., p. 69.
364 BUDDHISM IN CHRISTENDOM.
camp. It was explained also to him that the aim of the
society, " the Family of the Human Race," was very far-
reaching, and exacted extremes of devotion and self-denial.
It was directed against all despotism and class-privileges,
secular and religious.^
^ Victor Huriot, " Myst^res des Societds Secretes."
( 365 )
CHAPTER XXVI.
THE AVAT^RA OF KRISHNA.
After a dispensation or Day of Brahma has continued a
certain time, says the "Vishnu Purana," the human race
deteriorates. Kings despoil their subjects instead of pro-
tecting them. " Property alone confers rank. Wealth is the
only source of devotion. Passion is the sole bond of union
between the sexes. . . . Dishonesty is the universal means of
subsistence. Fine clothes are dignity. The Brahminical
thread makes the Brahmin. Presumption is substituted for
learning." Treasures are sought, not at the shrines of the
immortal dead, but in the bowels of the earth. But when
the prospect is blackest the relief is at hand. The two first
stars of the seven rishis (the Great Bear) are seen at night in
the heavens with a certain lunar asterism between them, and
then the star-gazers are made aware that the Deliverer is
about to be born.^ The nineteenth century should begin to
watch the Great Bear.
Once upon a time the world groaned with the oppressions
of a demon Kalanemi, who was incarnate as King Kansa.
In this strait. Earth repaired to Meru, and laid her complaint
before Brahma. That god pronounced that Vishnu should be
appealed to. Is it not a well-known fact that when his sacred
feet have touched the earth, that globe is at peace for a hundred
mystic years ? ^
The Avatara of Krishna was in this wise. In Mathura
(the modern Muttra) was a nobleman named Vasudeva, who
had two wives, Devaki and Rohini. Vishnu plucked two of
1 Wilson, " Vishnu Purana," pp. 482-487. ^ ibjd., p. 485.
366 BUDDHISM IN CHRISTENDOM.
his hairs, a black one and a white one. From that black one
sprang up, in the womb of Devaki, Krishna, The Black One,
as his name signifies. From the white hair, in the womb of
Rohini, Bala Rama (the boy Rama) was conceived. Now,
the special sign of Krishna and Vishnu, is a holy emblem on
the breast formed by curling hair. It is called the srivatsa
(holy breast, holy mark). I think this is plainly a later form
of the swastika cross, the symbol of the commencing
year. And the two hairs are the two principles —
heaven and earth — the higher and the lower life —
>g- 25. ^^^^ ^j^g Narayana, or god-man unites.,
A king of asuras, or spirits of darkness, has at his court
Brahmins, soothsayers, and other holy institutions, just like
a king of the spirits of light. Conspicuous at the court of
King Kansa was a holy saint named Narada. This seer, by
his mystic insight, was able to discern that the son of Devaki
would one day overturn King Kansa. The monarch, hearing
this, was in a fury, and determined to destroy the child. He
flung Devaki into a dungeon, awaiting the infant's birth. At
midnight one evening the child was born. It had four arms
and the mystic mark, srivatsa, on its breast. Vasudeva
begged the baby to veil his supernal " four-armed shape."
He addressed him : " God of gods, who comprisest all the
regions of the world in thy person ! "
From this it appears that the four cardinal points were
the express symbols to distinguish the universal from the
anthropomorphic god.
A mystic sleep, called yoganidra (the magic sleep of yoga),
is cast upon the jailers and warders of the great gate of Ma-
thura by unseen agencies. This yoganidra must have been a
sort of mesmeric trance. The holy infant is then carried out
of the prison and the city. The dew being heavy, a portent
occurred. A many-headed serpent, the mighty Sesha, spread
out its hoods to shield the four-armed divinity. A similar por-
tent occurred to Buddha. A nimbus of serpent heads is a
divine symbol in all the old Hindu temples and Buddhist topes.
On this particular night, on the banks of the Yamuna,
or Jumna, was a poor cowherd, Nanda, and his wife Yasoda.
KRISHNA, 367
They were asleep on the cold ground under a waggon, after
a weary journey. Nanda was bringing tribute to Kansa,
Yasoda had just been confined. Babies were shifted, and
the infant Krishna, " black as the dark leaves of the lotus,"
was placed by her side. In the morning, the infant of
Yasoda was seized by the jailers and handed over to the
delighted Kansa. He dashed it against a stone, but it
changed into a gigantic being.
" He is born who shall kill thee ! " said the apparition
solemnly, and it vanished in the heavens. Kansa, alarmed,
like Herod, ordered all the male children of Mathura to be
put to death, but Krishna escaped with his putative father,
Nanda. This poor cowherd dwelt at the village of Gokula.
One night, the infant had a terrible adventure. A wicked
fiend, Putana, tried to suckle it with her poisonous nipples.
The infant drained the life out of her. Diseases in the old
days were all believed to be the work of individual fiends ;
so Yasoda, alarmed, fenced about the little infant with many
charms. She swished a cow tail over him. She placed
powdered cow-dung on his head. She bound round his arm
a raksha or amulet. It was the following inscription tied
with silk : —
" May Hari from the lotus, of whose navel the world was
developed, protect thee ! May that Kesava, who assumed
the form of a boar, protect thee. May that Kesava who, as
the man-lion, rent with his sharp nails the bosom of his foe,
protect thee. May Garuda ^ guard thy head ; Kesava thy
neck ; Vishnu thy belly ; Janarddana thy legs and feet ; the
eternal and irresistible Narayana, thy face, thine arms, thy
mind, thy faculties of sense. May all ghosts, goblins, and
spirits unfriendly ever fly thee, appalled by the quoit, mace,
and sword of Vishnu, and the echo of his shell."
The ancients believed that diseases were the obsession by
fiends, and different parts of the body had to be separately
protected. Similar amulets to that of poor Yasoda were called
" knots," in ancient Babylonia.
" Knot, bind the head of the sick man, bind his forehead,
^ These are all synonyms of Vishnu.
368 BUDDHISM IN CHRISTENDOM.
bind the seat of his Hfc," etc., says an ancient formula.^
M. Lenormant points out that the phylacteries of the Pharisees
and the " knots " patronized by mediaeval duchesses were of
the same pattern.
To dififerentiate Indian mythology and pure history is
difficult. In the view of Indian scholars there was a real
Krishna, a conqueror who enlarged the domains of the Aryas
by victories over the aborigines, who figure always in Indian
legends as giants and fiends. Mr. Garrett, in his excellent
dictionary, fixes his date at the time when " the Aryans were
still a nomad people, pasturing their herds of cattle at the
foot of the Himalaya range and in the plains of the Punjab."
The movement was towards " the interior and east " from the
north-western corner of the peninsula.^
This geography would place him before Rama and the
sons of Pandu. It is significant that Krishna differs from the
other incarnations in not being of royal birth. The story of
the baby being found close to the waggon of a cowherd
means, of course, that he was a peasant.
Krishna and his brother Balarama grow up amongst the
cowherds. Their infant sports are a never-ending popular
theme in modern India. When they were quite tiny they
" began to crawl about the ground, supporting themselves on
their hands and knees, and creeping everywhere, often amidst
ashes and filth. Neither Rohini nor Yasoda was able to
prevent them from getting into the cow-pens or amongst the
calves, where they amused themselves by pulling their tails." ^
On one occasion, the infant Krishna, being tied as a punish-
ment to the mortar with which the Indians bruise unwinnowed
corn, pulled it along with him against two large trees, over-
turning both in the process. On another occasion he upset
the waggon which in those pastoral times seems to have
been the paternal dwelling. By-and-by, the little colony
emigrated to a pastoral district of Mathura, called Vrindavana,
where " new grass springs up even in the hot weather." Here
^ Lenormant, " La Magie Chaldidnne," pp. 39, 43.
2 Garrett, sub voce Krishna.
3 Wilson, "Vishnu Purana," chap. v.
KRISHNA. 369
the two boys romped in the forests. They made themselves
crests of the peacocks' plumes, and garlands of forest flowers,
and musical instruments of leaves and reeds. They piped to
the cowherds. They sang in chorus and danced together.
Sometimes they stained themselves of various hues with the
minerals of the mountain. On his head each boy wore the
Kaka-paksha/ or the hair trimmed like the outspread wings
of a flying crow. The bird Garuda typifies spiritual light
and fire.
In a pool on the Yamuna, near Vrindavana, was a terrible
water serpent. Its name was Kaliya, and it made the water
poisonous to men and cattle. Young Krishna, reflecting that
as the bird Garuda he had once before vanquished this snake,
determined again to attack it. Climbing a kadamba tree, he
leaped boldly into the pool. Immediately he was attacked
by a vast number of serpents, male and female. They coiled
themselves round every limb, and bit fiercely with their
poisonous fangs. Nanda and Yasoda and the young gopis
(cow-girls) wept bitter tears —
" Without Hari the forest will lose its delight. We have
listened to his music, and now the serpents will kill him. Let
us all plunge likewise into the fearful pool of the serpent king."
But Balarama, listening to the words of the cow-girls, and
seeing the cowherds themselves pale with terror on the bank,
was filled with disdain. He at once " reminded " Krishna
of his " real character," as the " Vishnu Purana " somewhat
quaintly puts it.
" God of gods, the quality of mortal is sufficiently assumed.
Thou art the centre of creation, as the nave is of the spokes
of a wheel. The gods, to partake of thy pastimes as man,
have all descended in disguise. The goddesses have come
down to Gokula to join in thy sports. Disregard not these
sorrowing divinities, the cowherds and cow-girls, thy kith and
kin. Thou hast put on the character of man. Thou hast
exhibited the tricks of childhood. Subdue this fierce snake."
Krishna obeyed.
The "fierce Kesin" was a demon haunting the woods of
^ Wilson, "Vishnu Purana," p. 510.
2 B
370 BUDDHISM IN CHRISTENDOM.
Vrindavana. Kansa, alarmed at the death of Putana and
other prodigies, sent him against the two divine boys. He
assumed the form of a horse, " spurning the earth with his
hoofs, scattering the clouds with his mane, and springing in
his paces beyond the orbits of the sun and moon." The cow-
herds and their wives, hearing his neighing, fled to Krishna
for protection.
"Away with these fears of Kesin," said the young hero.
" He is but a galloping steed, ridden by the strength of the
Daityas. His neighing is his only terror ! "
The fierce steed galloped at Krishna with his mouth wide
open. Krishna thrust his arm in it and tore out his teeth, as
the wielder of the trident tore out the teeth of Pushan. The
arm in the throat of the demon now enlarged, like a malady
that grows and grows and ends in death. From his torn lips
the demon vomited foam and blood. He was rent asunder
by the arm of Krishna as a tree is rent by the lightning's
flash. The cowherds were delighted, and Narada the Brahmin,
invisible, seated on a cloud, exclaimed, " Well done, Lord of
the Universe, thou hast destroyed Kesin, the oppressor of the
denizens of heaven. Thou shalt be called the Slayer" (Kesa
va) ! ^ After the fight Krishna returned to Gokula, the " sole
object of the eyes of the women of Vraja."
Krishna had another adventure. This was with the demon
Arishta, disguised as a savage bull. " His colour was that
of a cloud charged with rain. He had vast horns. His eyes
were like two fiery suns. As he moved, he ploughed up the
ground with his hoofs. His tail was erect." The hump,
which is a feature of Indian cattle, was enormous. Many
hermits in the forest had fallen victims to his fierce rage.
Seeing Krishna, the fierce beast charged him with lowered
horns. Krishna seized them deftly, and with gigantic strength
tore them off. He beat the demon with them till he died.
He pressed the bull with his knees. This feat reminded the
1 Professor Wilson questions the etymology of Narada, and gives
"He of the hair" (Kesa) as the correct derivation. As the old Indians
loved verbal quips, they perhaps had both root-words in view (" Vishnu
Purana," p. 540).
KRISHNA. 371
herdsmen of Indra triumphing over the Asura Jambha.
Other feats were performed by this young boy.
Whatever the respective dates of the three great Indian
legends, I think that an attempt has been made to blend
them into one harmonious whole. Having taken the aspects
of Nature as a great symbol of God, the Brahmins have tried
to make Rama's story specially deal with the autumn of life,
Yudhishthira's with summer and kingship, Krishna's with
youth and spring. This last is quite proved by the kalendar.
With Indian genius, as with Sanzio and Fra Angelico, the
child god is the favourite idea expressed. Krishna is drawn
suckling, or sprawling with playthings, or strangling a snake
whilst yet a baby. But at one point the Christ and the
Krishna palpably diverge. The Brahmins were plainly of
idea that God considered as Nature could never be fully
drawn unless the element of adult love was added. There is
the Bala Krishna, or child Krishna, but there is also a Krishna
arrived at puberty.
Krishna's celebrated dalliance with the milkmaids has
been pronounced unchaste by missionaries, and been glossed
over by some writers. Thus Miss Gordon Gumming suggests
that when he hid their clothes when they were bathing he
wished to read them a lesson of modesty.
I think both sets of writers fail to read the legend aright.
The mystic cows of the Brahmin religion and the milkmaids
are one, and we know from the " Mahabharata " that these cows
are the days of the year. The sun-god in his yearly course
lights up each in succession. " The drops of perspiration
from Krishna's arms were like the fertilizing rain," says the
" Vishnu Purana." That Krishna's love has been pronounced
platonic by so many readers shows that the subject has been
treated with great delicacy.
In spring the air is perfumed with the white water-lily and
the bees murmur. At this time Krishna and his brother
saner sweet strains in various measures such as the women
love. The milkmaids came forth from their huts. One sang
a gentle accompaniment to the song. Another listened, a
third called out his name, and then shrunk abashed. One
372 BUDDHISM IN CHRISTENDOM.
girl, afraid of her father and mother, dared not come out, but
meditated on Krishna with closed eyes, and emancipated
herself from her lower nature. Some imaged him as the
" Supreme Brahma," and obtained final emancipation. One
fine moonlight night, the milkmaids and the god indulged in
a pretty dance, the celebrated Ra.sa dance (" speech dance,"
" chain dance.")
In this dance, the girls form a ring and a phantom Krishna
is at the side of each. The pretty comedians then personate
the god. One pretends to hold up the mountain Govard-
dhana. Another makes believe to pipe, a third sings. One
slaps her round brown arms like a wrestler and challenges the
serpent Kaliya with a quite imposing defiance. One affects
to see the footprints of the god and a particular milkmaid on
the ground, and pouts with pretty jealousy. Then one shows
her rapture that Krishna is by her ; another her despair
because she is abandoned. One mimics the higher happiness
of the rishi who, with closed eyes dreams of the formless
Vishnu. Bracelets jingle and round arms are flung aloft till at
last all the poor girls, abandoned, feel that they can only sing
Krishna's songs to the sound of the Vina and the musical
sing-song of the women.
This dance was a temple dance when the Babylonian
women wept for Tammuz, and probably many hundred years
before. The chain represents the year and the girls the days.
The sun-god visits each in turn.
The name of one milkmaid, Radha, has been studiously
kept out of the Puranas, but tradition has been too powerful.
One night in the rainy season, Krishna, a wanderer, received
shelter from one Nanda, a cowherd, and the cowherd's daughter
became his mistress. Their lives are still sung in every
bazaar.^ The sculptures too of the temple of Jagannatha,
Krishna's temple in Orissa, are said to make plain the nature
of Krishna's dalliance with the milkmaids.^
King Kansa having been unsuccessful with his zodiacal
horse and his bull, determines to slaughter Krishna with a
^ See " Gita Govinda " and Tod's " Rajesthan," vol. i. p. 540.
^ " Garrett's " Dictionary," sub voce *' Jagannatha."
KRISHNA. 373
famous brace of athletes, and bids him in consequence to a
great summer festival. Akrura is his messenger. When the
poor milkmaids hear that Govinda, the divine cowherd as
they call him, is going to leave them, they weep bitter tears.
The dames of Mathura are proud and seductive. The divine
cowherd is a rustic. " Their smiles and airs and meaning
glances will turn him from us. Bright is the morning for the
women of Mathura, for the bees of their eyes will feed upon
his lotus face. Delicious will be the great festival, for they
will see Krishna. Brahma has given us a great treasure.
He takes it away and we are blind. Despair shrivels our
beauty and makes our bracelets slip from shrunken limbs."
Akrura was possessed of the Syamantika gem (the higher
initiation). On the journey he went down to the river for the
Sandhya or noonday rite. He threw himself into the Dhyana
or mystic reverie, and saw Krishna transfigured before him.
Lightnings flashed as from a dark cloud. His body was
changed. The mystic four arms held the four great symbols.
The srivatsa or mystic cross was on his breast. A gem was
on his brow, and the whitest of lotuses on his head. Emerging
from the water, the Akrura was astonished to see the brothers
in their car, sitting like ordinary mortals. Again he went
into the stream, and again the phantasmal body of Krishna
visited him there. The holy man became convinced that
Balarama was Sesha, the mighty serpent that supports the
Kosmos, and Krishna was the " the supreme Brahma, eternal,
unchangeable, uncreated."
Upon entering, Mathura, the divine cowherd, met a de-
formed girl, Kubja. She was carrying a pot of precious
ointment.
"Fair girl," said Krishna, "give me of that ointment, the
ointment of kings."
" Take it," said Kubja. Krishna smeared his body with
the Brakticheda anointing. This means that he put on the
various mystic nose, cheek, breast, and arm marks of the
followers of Vishnu, and the celebrated tridentine streaks on
the forehead. They symbolize Vishnu's three steps.
Then Krishna, who had the power of healing by touch,
374 BUDDHISM IN CHRISTENDOM.
put his thumb and two fingers under the deformed girl's chin
and made her straight and beautiful.
The festival of King Kansa was very like similar festivals
in the other epics. Pavilions, and tents, and platforms were
erected. They were decorated with pictures, and garlands,
and flags, and statues. Aromatic scents were everywhere.
The octagonal columns that were put up for the horse sacrifice
in the Ramayana, were here likewise. The pavilions had
each seven roofs, supported on four posts. Professor Wilson
thinks that they must have been of the pattern of Chinese
pagodas.^ Coloured awnings, and carpets, and silks, and
pretty women animated the scene. They were allowed to
appear, as in the " Mahabharata," without curtains or conceal-
ment.^ Drinks were prepared for the common people, and a
phrase that may mean "viands" is used.^ This would carry the
legend to days before Asoka, the Buddhist, forbade flesh meat.
Krishna, like Rama, breaks the bow that no one can bend.
He and his brother then confront the two great athletes,
Chandra and Mushtika. At the sight of these strong men,
Devaki mourns for her son, and fears that she will never see
his lovely face again. The courtesans, too, under the bright
awnings, cry out, Alas ! The graceful, though light frame of
the young cowherd, as he tightened his girdle and danced in
the arena, had earned him their sympathies. As he slapped
his arms in defiance to the mighty Chanura, all the women
said, "How can the delicate form of Hari, the blue one,
oppose that great giant .'' "
The Indians are unrivalled wrestlers. Officers who have
learnt their grips have shone against English athletes. The
fight between Chanura and Krishna has found an expert for
a historian. "Mutual grips," "interlacing arms," "inter-
twining the whole body," " pulling forwards," " pushing back ; "
these and a dozen other stratagems are detailed in long
Sanskrit words. By-and-by, the wreath of flowers on Cha-
ndra's head began to quiver, and his mighty strength to wane.
At last Krishna lifted up his adversary and dashed him to the
ground. His soul fled, and Balarama disposed of the other
1 "Vishnu Purana," p. 554. - Ibid., p. 555. ^ Ibid., p. 554, note.
KRISHNA. 375
wrestler. Then the two brothers danced in the arena in the
Indian manner.
King Kansa was terribly incensed. He gave orders that
Vasudeva should be horribly tortured, and Nanda, Krishna,
and Balarama seized. Krishna came to the defence of his
kinsmen, and jumped up and dragged Kansa out of his regal
pavilion. He knocked off his tiara, squeezed him to death,
and dragged his body across the sand in the middle of the
arena. It was furrowed as by a watercourse. He released
Ugrasena, the father of Kansa, from prison, and placed him
on the throne. A Brahmin, Sandipani, was told off to instruct
the youths in arms and magic. For a fee, Krishna promised to
raise his son from the dead. He had been drowned when
bathing at the celebrated temple of Somnath, in Guzerat.
A terrible demon, named Panchajana, who was in the form of
a conch-shell, had swallowed him. Krishna plunged in the
sea and rescued the boy. He slew the marine monster and
made a conch-shell out of his bones. This is his celebrated
Sankha, whose "sound fills demon hosts with dismay."
The great modern festival of Krishna, in India, takes
place in Gemini-Cancer. Hence, the two wrestlers slaughtered
by the two twins of the new year. The images of Krishna
and his brother Balarama, in the great Temple of Jagganatha,
in Orissa, have arms uplifted to form the Buddhist trisul.
This explains the upraising of the mountain Govard-dhana.
Krishna is stambha, the Kosmos-supporter. Kansa is the
Kosmos-supporter of the preceding year. Opposite Gemini
is the arrow, and opposite Cancer the marine monster with
the elephant in his mouth. Hence the incident of the bow,
and the monster like a shell.
King Jarasandha (who figures likewise in the " Mahabha-
rata ") was the father-in-law of King Kansa. Incensed at the
death of the king, he marched from his capital, Magadha, with
forty-six million fighting men. The men of Mathura were
besieged ; but Krishna, with the " bow of Hari," the magic
double quiver, and the mace Kaumodaki, did prodigies of
valour. He had recourse to the four strategic devices —
bribery, negotiation, dissension, and chastisement. A feigned
3/6 BUDDHISM IN CHRISTENDOM.
retreat is mentioned as another device.^ " It was the pastime
of the Lord of the Universe, in his capacity of man, to launch
various weapons against his enemies."
After the defeat of Jarisandha, a Greco-Bactrian king,
Kalayavana, whose " breast was as hard as the point of the
thunderbolt," marched against Mathura. Krishna, reflecting
that the Yudavas were much weakened by their long campaign
against the king of Magadha, retreated westward, some six
hundred miles to the sea. At the extremity of the peninsula
of Guzerat, he begged from ocean twelve furlongs, and thereon
constructed the city of Dwaraka. Ramparts and gardens,
and tanks and buildings, made this city like Amaravati, the
city of Indra. In this city he placed the inhabitants of
Mathura. Kalayavana was enticed into a cavern and killed by
Muchukunda ; and all his horses, and elephants, and chariots
handed over to the men of Dwaraka.
By the sounding sea, a shrine, called " Krishna's Shrine," is
all that modern pilgrims can see of ancient Dwaraka. Mean-
while Krishna runs away with the beautiful Ruckmini. A
m.ore difficult task is before him to gain the earrings of Aditi,
the celestial virgin, like Utanka in the former legend.
There is a fine hymn to Aditi in the " Vishnu Purana,"
which runs partly thus : —
Hymn to Aditi.
Matter thou art unwelded and eternal ;
And in the gloom
The Lord of gods celestial, and infernal,
Lay in thy womb.
Then wert thou Speech ! The voice of the immortals,
O Aditi,
Whispers to man through the well-guarded portals —
Whispers through thee !
By thee the world was fashioned from the waters,
At Brahma's call ;
The stars of heaven are thy shining daughters,
Mother of all !
1 According to the " Mahabharata," Krishna was driven westward by
Jarasandha,
KRISHNA. 377
In pursuit of his great task, Krishna calls to his aid the
" eater of serpents," the bird Garuda. He mounts his back
and proceeds to the city of King Naraka, which was defended
by nooses with edges sharp as razors. Krishna, with the aid
of his terrible discus, cuts in pieces the nooses, disperses the
dark legions of the king, and slaughters that monarch. He
lets loose sixteen thousand one hundred damsels, and comes
back through the skies on Garuda, bringing the earrings of
Aditi and the other treasures. The sixteen thousand one
hundred damsels enter the hero's zenana.
Krishna had a wife named Satyabhama, who desired to
have the celebrated Parijata Tree (tree of life). This blooms
in Paradise. Its bark is of gold. Its leaves of a rich copper
colour. Its fruit is delicious.
" Why," said the queen, " should not this divine tree be
transported to Dwaraka ? If I am really dear to you, fetch
it. You say neither Ruckmini nor Jambavati are so dear to
you as I am. If this is not mere flattery, bring the tree
from heaven and let me wear its flowers in the braids of my
hair ! "
Krishna having to return the earrings of Aditi to the
universal mother, thought this would be a good opportunity
to seize the Parijata Tree. He hurried to Swarga, the Indian
Paradise, on the back of Garuda. He presented the earrings
to their owner. He then seized the Parijata Tree and carried
it off. Indra, indignant, attacked him with the heavenly
legions, but Krishna triumphed. The Parijata Tree is another
name for Virgo. And the episode is also brought in to exalt
the Vishnu worship over the more ancient Indra worship.
The abundant imagery of the Scales being exhausted, let
us now see whether a character with a superfluity of arms
appears upon the scene. Krishna had a grandson, Aniruddha.
A girl, Usha, saw him in a dream. She became melancholy,
and at last gave up her secret to a confidante. This lady
being possessed of magic powers, inveigled Aniruddha to the
court of the girl's father. King Bana.
King Bana had for a patron deity the god with three eyes.
This is Rudra or Siva. He was possessed also of a thousand
378 BUDDHISM IN CHRISTENDOM.
arms ; and he prayed to Rudra, saying, " Peace is not good
for a monarch with a thousand arms, give me war ! "
" When thy peacock banner shall break," said the god,
" thou shalt have that war that delights the wicked spirits
that feed on the flesh of man ! "
Krishna, hearing of the captivity of his grandson, started
off with his brother and Garuda, As he neared the court of
King Bana, the " spirits that attend on Rudra " opposed him,
but he vanquished them. Then Mighty Fever, an emanation
from Rudra, having three feet and three heads, barred his
path and afflicted Balarama with a burning heat, who clung
to Krishna for help. Anticipating Hahnemann, the " fever
emanating from Siva was quickly expelled from the person
of Krishna by fever which he himself engendered." Krishna
next overcame the five fires. Then Rudra in person, with the
Indian Mars on his right hand, advanced to protect Bana.
Kartikeya, the war-god, was born of six nymphs, the six
Krittikas (the Pleiades). Rudra was defeated by Krishna,
and Kartikeya by Balarama. Bana then, in his mighty car,
advanced into the thick of the fight. He and Krishna shot
arrow after arrow at each other, and blood flowed from both.
At length, the Blue One took up the terrible discus that
nothing can resist. As he was about to hurl the great chakra,
a phantom appeared before him and veiled Bana from his
sight. This was the naked woman, Kotavi. Undeterred by
the apparition, Krishna hurled the discus and lopped off in
succession all the arms of Bana. Rudra here interceded, and
Bana was spared.
The great value of the Purana legend is the bold way
in which the inner teaching is blurted out. In the circle of
twelve stones, one in spring and one in autumn represented
Rudra, and these were worshipped according to the position
of the Pleiades. Thus Rudra, Siva, and Kartikeya, the son
of the Pleiades, figure without much disguise, and so does Bana
with his thousand arms. Bana is spared, for the quaint reason
that Krishna confesses that Rudra and Vishnu are one and the
same person. The Indian triad is not three individualities,
but three aspects of one God. Brahma creates, Vishnu pre-
KRISHNA. 379
serves, Siva destroys. The year is a day of Brahma in
miniature, and Brahma is the four months of spring, Vishnu
the four months of summer, Siva the four months of winter.
Other adventures occur to the two brothers. Paundraka
assumes the insignia and style of Krishna. He is supported
by the King of Benares. Krishna attacks them and sets
Benares on fire with his discus. Balarama kills the Asuru
Dwivida, in the form of an ape.
The incidents of this portion of the legend, the five fires,
the bird Garuda, the Parijata Tree, Bana or Rudra, typify the
struede of the devotee with his lower nature. The serpent
Sesha issues from the mouth of Rama. This is one form of
the elephant issuing from the mouth of the sea-monster
Makara. The ape incident is fresh proof, I think, that Cancer
was once an ape.
Krishna now determines to practise yoga, or the initiation
of the mystic. He sat under a tree meditating on the
Supreme God. There is an attitude known to the higher
initiates, the left leg is laid across the right thigh, and the sole
of the foot is turned outwards. Buddha constantly figures
thus in the sculptures. It is called, I think, the swastika
attitude. Krishna was seated thus when a huntsman, Jara,
mistook his foot for a deer, and fired an arrow at it tipped
with iron from the celebrated club kaumaudaki. At this
particular instant Krishna had solved the riddle of the uni-
verse, and merged his spirit into that of the universal Brahma.
When Buddhism was expelled from India in the seventh
century A.D. the modern religion of Vishnu, a form of
Buddhism, stepped into its place, and as India was then
vegetarian and water-drinking, accommodated itself to cir-
cumstances. But if the present religion of Vishnu is modern,
I think the actual story of Krishna very ancient. Krishna
is a fighting herdsman. His virtues and his vices belong to
a rude society. He treats woman as a spoil of war. He
is brave, but cunning and cruel. The question of geo-
graphy is also important. Rama's chief adventures are
about Oude and the valley of the Ganges. Krishna, on
the other hand, is born not far from the famous land of
38o
BUDDHISM IN CHRISTENDOM.
the seven rivers of the earlier Aryas. Indeed, his tribe
is pushed westwards by the incursions of fresh hordes from
Bactria. All the local colour of the legend is in keeping.
We see nomad herdsmen sleeping under their bullock carts,
and under the pressure of prolific neighbours wresting fresh
pastures from the earlier races. Both legends were probably
sung in short ballads by the people long before they were
elaborated. And the legend of Krishna has one immense
advantage over that of Rama, his death is described. His
body is left on a tree to be devoured by carrion, an Aryan
custom of the date of Zarathustra's secession. His relics are
prized, and traditions of a Kshetra being built over them are
preserved. We hear nothing of Rama's dead body. This is
suspicious. The body of a genuine historical hero or saint
was more prized after death than in life.
The story of Krishna is made very modern by writers
who subordinate philology to theology. Thus a writer. Dr.
Lorinser, has written an elaborate work to maintain that the
idea of Krishna is plagiarized from Christianity. In parallel
columns he shows the identity of much of the teachings of
the " Bhagavad Gita " with that of the New Testament, and
notably of the Fourth Gospel. I have only room for a few
of these citations.
They who honour me are in me
and I in them.
I am the origin of all. From
me everything proceeds.
I am the beginning, middle, and
end of all things.
Among letters I am A.
From all sins will I free them.
Be not sorrowful.
No one knows me.
Dwelling in the heart of every
man.
They who eat of the immortal
food of the sacrifice pass into the
eternal Brahma.
Dwelleth in Me, and I in him
(John vi. 56).
For of Him, and through Him,
and to Him, are all things (Rom.
xi. 36).
I am the first and the last (Rev.
i. 17).
I am Alpha and Omega (Rev.
i. 8).
Be of good cheer. Thy sins be
forgiven thee (Matt. ix. 2).
No man hath seen God at any
time (John i. 18).
Sanctify the Lord God in your
hearts (i Pet. iii. 15).
I am the living bread which
came down from heaven. If any
man eat of this bread he shall live
for ever (John vi. 51).
KRISHNA. 381
Dead in me. For ye are dead, and your life
is hid with Christ in God (Col.
iii. 2).
As opposed to this, an intelligent native convert, the Rev.
K. M. Banerjea, chaplain to the Bishop of Calcutta, has
shown how unwise it is to tell the natives of India that their
creeds are all borrowed from Christianity. He shows that the
ideas of the Incarnation, of Christ as the Creator of heaven
and earth, and of Christ offered up as a sacrifice for the whole
world, are familiar to all Hindoos in books admitted now
to be long anterior to the Bible.^ Let us listen to the " Rig
Veda."
" Hiranyagarbha arose in the beginning. Born he was
the one Lord of all things existing. He established the earth
and the sky. To what god shall we offer our oblation }
" He who gives breath, who gives strength, whose commands
all, even the gods, reverence, whose shadow is immortality,
whose shadow is death. To what God shall we offer our
oblation .''...
"Prajapati, no other than thou is lord over all these created
thinsfs. To what God shall we offer our oblation .? " ^
Mr, Banerjea shows that Prajapati or Purusha, is the
divine Man, like Christ ; that he is the Lord of a kalpa or
dispensation — the maker of heaven and earth. Dr. Muir, too,
has shown that many of the phrases which Dr. Lorinser
imagines to have been taken from the Fourth Gospel, are in
the " Rig Veda."
" O Indra, we sages have been in thee."
" This worshipper, O Agni, hath been in thee ! O son of
strength."^
In point of fact, a triad like that of Philo and the Thera-
peuts has existed in India from the earliest days.
" The deities invoked," says Colebrooke in his " Essay on
the Vedas," " appear on a cursory inspection of the Veda to
to be as various as the authors of the prayers addressed to
them ; but, according to the most ancient annotations of the
1 " The Relation between Christianity and Hinduism," p. 2.
2 " Rig Veda," x. 121. i. ^ " Metrical Translations," p. 14.
382 BUDDHISM IN CHRISTENDOM.
Indian scripture, those numerous names of persons and things
are all resolvable into different titles of three deities, and
ultimately of one God." ^
The triune nature of the Vedic divinity is accentuated all
through the hymns with every conceivable play of fancy.
Knowledge of God is called " triple knowledge ; " his revela-
tion the " triple Veda," the " triple speech." " May the soft
wind waft to us a pleasant healing ! May mother earth and
father heaven convey it to us ! . . . We invoke that lord of
living beings," etc.^ This lord of living beings is Purusha,
the god-man, born of the inactive god and Aditi or Sophia,
This birth was typified in every rite. The fire-churn was in
the form of the swastika, the fish of the zodiac, and from it
Ajini was born, as Krishna from the black and white hairs, at
every sacrifice. He was also the Sisur Jatah produced by
the offerings of rice and milk.
I will give what the Scotch call a paraphrase of a fine
hymn to Vishnu, in the "Vishnu Purana," which seems to set
forth Indian theosophy very clearly.
" Ruler of gods and kings,
Thou dost enfold the spaces near and far ;
System and shining orb and peopled star
With thy Garuda wings.
" For their fantastic creeds
Men fashion gods with legs and arms of stone ;
No legs nor arms hast thou of gods alone,
Though near all needs.
" Eyes hast thou not, nor ears ;
Yet hearest thou all sounds that shake the air.
The whispered villainy, the baby's prayer,
Man's uttered wants and fears.
" Seekers of heavenly light,
Two secrets know — the Higher Wisdom this —
The Lower Wisdom probes the blank abyss
Of earthly appetite.
1 " Essays," vol. i. p. 25. 2 « Rjg Veda," i. 89. 4.
KRISHNA. 383
" It learns how kings are crowned ;
How Brahmins chant, and what will fatten kine ;
Seeks gold in streams, and jewels in the mine ;
Makes wealth abound.
" To the dim Far away
The Higher Wisdom turns with hungered eye ;
It scans the stars uncounted in the sky,
It bursts its bonds of clay.
" It probes the heart of man ;
He forms the potent longing in his brain,
Desire deceives, and every hope is vain ;
His life one baffled plan.
" He looks within to find
Ideas of life distinct from mortal scheming,
Fancies and wants transcending mortal dreaming.
He sees thy mind.
" Both of these lores art thou !
We image thee a man with human breast,
Gored with the shaft of hate and love's unrest,
A man with fevered brow !
" As God we view thee too,
All wise, all good ! with thy three mystic paces,
The welkin's unimaginable spaces
Were overlapped, Vishnu !
" Thou art the formless Brahm,
The God that dwells in the awakened heart,
The state our mystic dreamers know in part.
Pure, passionless, and calm.
" Earth's wailings sound afar.
Crime rules, and Cruelty is throned on high ;
Among the seven rishis in the sky,
Glitters the mystic star.
'' It heralds thy new birth.
Thy glorious avatara come again !
To bring fresh comfort to the sons of men,
Thy holy feet touch earth."
384 BUDDHISM IN CHRISTENDOM.
CHAPTER XXVII.
The Legend of the Five Sons of Pandu.
Dr. J. von Hahn, in analyzing the Aryan myth, sets forth
amongst its characteristics the incident that the hero must
found a city.^ In the epic of the Five Sons of Pandu this is
a prominent event.
The country round modern Delhi is sad to the thoughtful.
The step of the traveller is over crumbling civilizations and
the overturned spires of dead nationalities. Here is a column
on which Asoka, the Buddhist, preached peace and toleration.
There is a ruined fane where crowds of unarmed Hindus fell
before the scimitar of the bloody Nadir Shah. Around for
miles and miles are the ruins, pile upon pile, of many cities.
In ancient days the enervated Indians of the plain always fell
a prey to the hardier races that emerged from the direction
of Central Asia, through the passes of Afghanistan. Elephants
in thousands, and unwieldy crowds of horsemen and spear-
men were hurried northward to oppose. But with Baber,
Alexander, or Nadir Shah, the result was always the same.
The onslaught of the hardier races resulted in a vast rout.
Here Lake won India, and Archdale Wilson reconquered
it. But the legend of the Five Sons of Pandu narrates a still
more fierce struggle. On this field the Aryas gained a great
victory over the Daisyas or black races, and then founded
Indraprastha (ancient Delhi).
The Aryas came from fabled Mcru, with its seven famous
streams. Sir H. Rawlinson believes these to be the seven
head streams of the Oxus. Other writers point to "the great
^ " Sagvvissenschaftliche Studien." Jena, 1876.
THE MAHABHARATA, 385
plateau, walled to the north by the Altai and to the south by
the Himalaya, from which the great rivers flow northward,
eastward, and southward, through Siberia, China, and India,
to the Arctic, Pacific, and Indian oceans."^ It is asserted
that the four great races of men, the Arya, the Semite, the
Turanian, the Cushite, all came from this central table-land,
as evidenced by their common legends.
" Not far from the foot of the colossal Dhawalagiri, and
Nanda-devi, and near the little town of Gartokh, lies the
group of lakes called Ravana-Rhada, or Manasarowar. From
these, or within a radius of thirty miles from the central one
of the group, the four greatest rivers of India take their rise ;
the Indus flowing to the north, the Ganges and its chief
branch the Gogra to the south, the Brahmaputra to the east,
and the Sutlej to the west. The Ganges, Brahmaputra, and
Sutlej rise in the lakes." ^ Mr. Stanley holds, with many
other writers, that Cashmir and Tibet were the paradise of
Moses, Manu, and Zarathustra ; and that the serpents who
drove them forth were the foaming torrents of a great debacle.
This region fits in with Zarathustra's description of the
" delicious region," and that suggested by Sir H. Rawlinson
does not.
" Ahura Mazda said to the holy Zarathustra, ' I made most
holy Zarathrustra into a delicious spot, what was previously
quite uninhabitable. ... As the first and best regions and
countries, I, who am Ahura Mazda, created Aryanam Vaejo of
good capability. Thereupon, in opposition to it, Angro
Mainyus, the death-dealing, created a mighty serpent and
snow, the work of the devas.
" Ten months of winter are there, two months of summer.
Seven months of summer are there, five months of winter.
The latter are cold as to water, cold as to earth, cold as to
trees. There is midwinter, the heart of winter."
This seems to mean, as Mr. Stanley plausibly suggests,
that the region of the Aryas (Aryanam Vaejo) was at first
temperate, and then a great change of climate set in. Snows
1 Stanley, " Future Religion of the World," p. 88.
^ Ibid., p. 100.
2 C
386 BUDDHISM IN CHRISTENDOM.
that gave only two months summer instead of seven ; a
" flood " or inundation, typified in myths by the serpent. This
flooding of the valley was the cause of the migration from this
paradise, and is, perhaps, the deluge story common to the
various legends of its inhabitants.
The Aryas, when they came to India, had five gods, and
a friend of mine who has studied India is convinced that the
Rishi Pandu is in corrupted form Pan Deo (five gods).
Pandu himself had nothing to do with the parentage of
his five celebrated sons. Having accidentally killed a rishi,
who had assumed the form of a deer, he had become an
ascetic celibate. He had two wives, Kunti and Madri. Kunti,
with an incantation given to her by an ancient rishi or adept,
brought down three gods from the skies, one after another ;
Dharma, who was the father of Yudhishthira ; Vayu, the
wind, who begat Bhima, the Indian Hercules ; the great Indra
himself, who was the father of Arjuna. The other wife sum-
moned the Aswins, or celestial twins, and they performed the
impossible physiological feat of a double paternity.
The wives are plainly the black and white mother in the
ecliptic, and the five gods the four seasons, the four points of
heaven, one of which is Gemini. They are the five heavenly
Buddhas, the five creative ^Eons of the Gnostics. As the
Pleiades regulated early agriculture, perhaps they suggested
the number five.
Shortly after the birth of his illustrious sons, Pandu dies,
and the widows draw lots which shall commit widow immola-
tion in his honour. Madri mounts the pyre. It has been
remarked by M. Senart that the mother of the demi-god, the
Buddha, the Krishna, always dies in seven days. My ex-
planation is that the year opens with the celebration of the
festival of the Black Durga, and when the sun enters Aries,
seven days later, she is drowned or consumed.
The five sons of Pandu are brought up in the palace of
their uncle Dhritarashtra, King of Hastinapura. The throne
belonged by right to Yudhishthira, the elder boy. A brood
of a hundred first cousins, hatched of an c^g like a scorpion,
were the playfellows of the young princes. These cousins
THE MAHABHARATA. 387
hated their playmates, and from their earhest years tried to
poison them and otherwise get rid of them. Duryodhana was
the name of the leading spirit amongst these hopeful infants.
It was remarked at his birth that he at once gave forth dis-
cordant sounds like the braying of many asses. The vultures
of the air and the foul jackals echoed these noises of ill-omen,
and a terrible tempest began to roar. The sky was on fire.
Duryodhana is plainly Rudra in the sign of Scorpio. This is
confirmed by the fact that he had one hundred brothers, all
born at a birth. Rudra, as we have shown, has a hundred
arms.
Then certain soothsayers came to King Dhritarashtra and
said to him : " The portents, O king, are terrible. Your
nephew, Yudhishthira, is heir to the crown. This son of yours,
born amidst the roaring of wild beasts, presages great calami-
ties to your offspring. The wise have said, ' Sacrifice one
man for the safety of a family. Sacrifice a family for the
benefit of a village. Sacrifice a village for a nation. Sacrifice
the whole world to save one's soul.' Make away with your
son to save his brothers. If he lives, they will be destroyed."
This allusion to human sacrifices shows the great antiquity
of the legend. At the date of the " Yagur Veda " the form of
tying the human victims to posts was alone gone through.
No actual immolation took place.
Dr. J. von Hahn sets down that another token of the
liero of Aryan legend is that he must be driven forth from
his home at an early age, owing to tokens and warnings of
his future greatness. In the case of the five sons of Pandu
this quickly came about. Arjuna learnt the use of the bow,
and Bhima that of the club. They became so expert, that
the soothsayers were alarmed, and this time recommended
the king to make away with them. Alarmed, he consents to
an infamous plan set on foot by Duryodhana to burn the
five sons of Pandu. But Vidura, the uncle of the youths, was
an adept in occult wisdom. By means of his arts he became
acquainted with the peril that menaced them. He packed off
silently the mother and her five sons in a large boat on the
Ganges. Although this occurred, as some have said, before
388 BUDDHISM IN CHRISTENDOM.
the siege of Troy, the large boats of the Ganges are as
archaic now as then. In their boat, the fugitives, aided
by the current, dropped down to Varanavata, the modern
Allahabad.
But the malice of a youn,g man like Duryodhana can go
faster than a boat drifting with the stream. He despatched
an agent, named Purochana, to Varanavata. This man was
entrusted with the details of an infamous plot. He summoned
workmen to erect a palace of great magnificence, to be called
the House of Delight. This palace had four great halls. It
was erected at some little distance from the town. Hemp,
and resin, and shellac were plentifully used in its construc-
tion. The shellac was mixed with oil and grease and other
inflammable materials. The palace, which it is announced
was erected very rapidly, was probably of the pattern of the
veneered wooden structures of Chinese architecture. All
things likely to inflame quickly were left carelessly lying about.
" Of a truth," said an observer, " this is not the House of
Delight, but the House of Calamity."
The fugitives were dwelling in another building. They
were invited by Purochana to occupy the House of Delight.
The inhabitants of Allahabad had been very civil to them,
especially the better-to-do folks. The Aryas of those days
drew a line between " carriage company " (rathinam) and
company that had no carriages. The Aryas of Cheltenham
and Torquay are credited with formulating similar distinc-
tions.
The subtle Purochana did his best to lull the victims into
a false sense of security whilst he waited for a propitious day
for his crime. Exquisite food and delicious drinks, soft
couches and royal thrones were provided ; silver vases, gold
dishes, and sumptuous furniture.
But Vidura afar, by means of his occult arts, detected the
great danger that threatened his nephews. He sent an
emissary to give them warning.
"I am a miner," said a stranger one day. "I come from
Vidura. On the fifteenth day of the dark half of this month,
Purochana will try to burn you all alive." It was arranged
THE MAHABHARATA. 389
that this expert miner should secretly prepare a subterranean
passage for the escape of Kunti and her five sons.
When this was finished, one night, a Nishadi woman, one
of the wild tribes of the Vindhya mountains, "vexed by
Famine and pushed on by Death," as the poem tersely puts
it, arrived at the House of Delight with her five barbarian
sons. They were feasted, and became very intoxicated. It
seemed to the five sons of Pandu that the moment of escape
had come.
At once Bhimasena the Hercules applied a torch to the
room where the treacherous Purochana was sleeping, and
promptly disposed of him. He also set a light to the four
doorways of the House of Shellac. In a short time the whole
building was a vast conflagration. The citizens of Varanavata
arrived in great terror. Afar the tempest muttered hoarsely.
Kunti and her five sons hurried rapidly through the sub-
terranean passage. They escaped unseen in the darkness of
night to a forest. The mother grew weary, but her strong
son Bhimasena carried her in his arms like an infant. The
poor drunken Nishadi woman and her five sons were con-
sumed. Their corpses were found, and the inhabitants of
Varanavata wept for the death of the five sons of Pandu. By-
and-by the fugitives grew thoroughly exhausted, and they
slept on cold mother earth. Bhimasena alone kept awake to
watch over them. The sight of his queenly mother sleeping
like a beggar under a tree vexed this stout-hearted youth.
"The poem of the ' Mahabharata,'" says the missionary
Ward, is deemed so holy, " that it purifies the place in which
it is read." ^ He adds that a Brahmin may not enter a village
where a copy of it is not to be found.
On the other hand, our Sanskrit professors are constantly
pointing out to us that this celebrated poem, far from being
very holy, is often very much the reverse. Thus Professor
Monier Williams has some virtuous indignation at the five
sons of Pandu for their treacherous conduct in leaving the
poor Nishadi woman and her sons to burn.^ Plainly, he
^ " The Hindoos," vol. iii. p. 279.
2 " Indian Epic Poetry," p. 54.
390 BUDDHISM IN CHRISTENDOM.
would never send for a copy of the volume if he wished to
deodorize his native village morally. How is it that these
Pundits differ so radically ? Simply because the literal
English mind cannot get beyond the letter of the scripture,
and the Hindus declare that the letter is only for the vulgar.
In the Mundaka Upanishad of the "Atharva Veda," Sau-
naka, a wealthy householder, questioned the Rishi Angiras,who
told him that there were two sorts of knowledge. There were
the four Vedas, the "Rig Veda," the "YagurVeda," the "Sama
Veda," and the "Atharva Veda ; " these were the scriptures of
the "inferior knowledge." But the "superior knowledge" is not
to be gained in books. It evaded " rites and rules of grammar."
It was the interior knowledge of the Omniscient.^ The object
of scriptures was to conceal as well as to inculcate the highest
truths. It was judged that most men could not receive them.
Can we get at the secret meaning of this episode ?
On the surface, the story of the " House of Shellac " is
mystical. The apparatus of villainy and the expedients to foil
it are suspiciously elaborate. Why build a sumptuous palace,
if you want to murder half a dozen unbefriended fugitives .''
Why construct toilsome subterranean galleries, if you want to
run away from an assassin .'' But if, as I have suggested,
Kunti and her sons mean the new year and the four seasons,
then Nishadi and her sons mean the old year and the four
seasons. It was necessary to destroy these by fire, as it is
the appearance of Agni as Aries that puts an end to them.
It was necessary that Kunti should escape through a cavern,
the symbol of earth-life.
The fugitives escape to a forest and slaughter a mighty
demon, who falls headlong " like an ox." They then attend
a great festival, where the beautiful princess Draupadi appears
as a matchless prize if any competitor can bend a mighty
bow. Duryodhana and the wicked cousins try and fail.
Arjuna comes forward and succeeds. Draupadi became the
common wife of the five sons of Pandu. In reality, the five
sons were one man.
When the Kuru faction returned to Hastinapura, they
* Colebrooke, " Essays," vol. 1. p. 94.
THE MAHABHARATA. 39 1
talked over the striking events of the Swayamvara and came
to the conclusion that the successful strangers, for they were
in disguise, could be no other than Bhima and Arjuna escaped
from the old snares. Many schemes were proposed in the
crisis. Duryodhana was in favour of assassination, Kama
proposed manly and open warfare, Vidura and the holy men
suggested compromise. This last proposal was adopted, and
half the kingdom was given to the five sons of Pandu. In the
terrible jungle of Khandava Prastha they were now to found
the city of Indraprastha, or Delhi.
The table-land by Indra's heavenly mount. This is the
literal meaning of Indraprastha. Indraprastha is heaven, and
Kuru Kshetra, the real head-quarters of the Kurus, is called
hell in one or two of the legends, without any disguise. The
sun each year builds up a celestial kingdom, the kingdom of
summer.
The account of Indraprastha states that " it was adorned
like paradise." After preliminary sacrifices a propitious spot
had been measured out. Soon upsprang mighty ramparts
and towers like the gorged clouds of autumn. White palaces
pierced the skies like the pinnacles of Meru. The great gates
were like the bird Garuda with its wings outspread. The
ditches in front of the ramparts were like the ocean. The
streets were broad. In many gardens the asoka and the
feathery pippala, the branching palm and the bamboo, the
sweet pink laurel and the bignonia were heavy with bright
and musical birds. Upon the broad surfaces of the lakes,
which were fringed with the blue lotos, swam red geese and
white swans. Cunning pictures were in the halls of the
palaces. Indraprastha sparkled like a city in the clouds, like
the heaven of Indra.
The city of the poet's dream, the Atlantis, the Indra-
prastha, is generally the exact opposite of the city wherein
he dwells. Applying this test to the " Mahabharata," we might
get a great deal of insight into the actual India of the period.
In Indraprastha, every poor man had a settled occupation, for
all enemies were exterminated, and truth was maintained.
Agriculture flourished. Indra sent rain exactly as it was
392 BUDDHISM IN CHRISTENDOM.
called for, and the reason is a curious one. The rich nobles
gave plenty of gifts to the Brahmins. Commerce flourished
also, thanks to the supervision of the king ; and no favourite
could obtain an unjust decree. Drought was unknown, and
inundations, pestilence, and fever, for the department of
priestly meteorology was well worked. A poet who sees
everywhere around him suborned justice, and violence, and
spoliation ; and who is liable at any moment to be himself
offered up to Rudra as a caj^tive of war might well indulge in
such happy dreams.
Seated on thrones, the founders of Indraprastha dispensed
patriarchal justice to all who sought it. They also enlarged
their domains by successful war. One day, a Brahmin had
his cows stolen from him. He appealed to Arjuna, but the
arms of the community were in the king's house, and it was
the turn of the king to possess the beautiful Draupadi for a
week. It had been arranged that any son of Pandu who
disturbed his brother under these circumstances should be
banished to the forest for twelve years. Arjuna, balanced
between duty and exile, chose the path of duty. He righted
the wrongs of the poor Brahmin, and then went into voluntary
exile in the forest, like Rama. When there, he puts out a
burning wood, and rescues an Undine in a lake — the fire and
water ordeals of the mysteries. Then, assisted by Krishna,
the five sons of Pandu capture Magadha after a severe fight.
As Krishna, acting as charioteer, drives Arjuna along, the bird
Garuda comes down and perches on his banner.
An episode of the " Mahabharata" illustrates the crisis of the
story. It is recorded that Nala, King of Nishada, fell in love
with the beautiful Damayanti, and won her at a Swayamvara
held by her father the King of Berar. Sani, a baffled suitor
and a malevolent being, cozens Nala out of his kingdom at a
game of dice. The lovers, stripped of their possessions, repair
to a forest ; and the king, finding the life too hard for his
delicate wife, leaves her sleeping under a tree, hoping that
that will induce her to return to her father's house. Lament-
ing, she seeks her husband over many a weary mile, and
eventually becomes maid of honour to a certain queen. Nala
THE MAHABHARATA. 393
repairs to the same court, but he has become so black that no
one can recognize him. He engages himself as a cook.
Eventually Damayanti recognizes her husband, and the pair
recover their kingdom. Here we have the backbone of the
" Mahabharata ; " for the heroes also disguise themselves as
menials. A king becomes a slave at the constellation of
Libra. Whether this probably very old legend was the original
form of the Mahabharata legend would be a curious inquiry.
This gives in epitome the story of the five sons of Pandu.
They are invited to a great feast by the treacherous Kurus
who have hatched another plot. This is to inveigle Arjuna
into a gambling bout with a noted cheat. He stakes his gold,
his jewels, his dominions. He stakes his people, his brothers,
his wife. He loses at every bout. The feast of course is the
feast of Durga, who is also worshipped as Lakshmi (whence
our word "luck") at this season, and all the natives still
gamble immensely at the game of Pasha. The gambling is
really the mysterious destiny that mortals see around them,
which gives us health, life, joy, friends, loved ones, and then
destroys our air-built castles.
When the five sons of Pandu have become the chattels of
the sons of Kuru, their clothes are torn off their backs. It is
proposed to subject the beautiful Draupadi to the same in-
dignity. Isis must be unveiled. Duhsasana drags her into
the midst of the assembly by the hair of her head. This
rouses the terrible Bhima, and the spoils won by cheating seem
likely to be lost again through his great rage. Eventually
matters are compromised. The kingdom was given up to
Duryodhana for twelve years. The five sons of Pandu agreed
to pass twelve years as ascetics in a forest. They were then
to get back the kingdom. Accompanied by poor Draupadi
they set out for the Kamyaka jungle on the banks of the
Saraswati.
This river was as holy to the early Aryas as the Ganges
afterwards became to their descendants. Under instructions
from the Brahmin Dhaumya Yudhishthira practises yoga under
a tree. That of course was the meaning of the gambling and
of the brothers becoming slaves. They had entered the
394 BUDDHISM IN CHRISTENDOM.
mystic portal of the interior life. They sat under the tree
where broods Garuda, the fire-dove. There is a fine hymn to
this bird in the epic.
" Of lofty race art thou,
The first of winged things that cleave the sky;
'J'hou art the king of birds !
Thou art a god in heaven !
Agni thy name, and Wind,
And Brahm the lotus-born ;
Thou art the Holy Book,
Thou art the Priceless Food
That touching mortal lips brings deathless being.
Aloft upon thy shining wings outspread
Thou bear'st the splendours of the universe.
Thou art the sisters twain,
That weave the double woof.
Rapture and pang, bright deeds and infamy.
Forth through the gleaming orbs that round us sail.
Forth through the spirit spheres,
Impalpable to grosser mortal ken,
Thy fame is gloried near and far
In all the mansions of the infinite.
The Hfe that came and went.
The life that is to be,
O mystic bird art thou !
Thy name is Death.
Thou art the forky flame of smoke,
That with black wings that blot the sun.
Amid amazement and great quiverings
"Will scorch the systems and burn out the life,
In the great day of Brahm.
Prostrate before thy feet.
We beg protection from the King of Birds,
Whose sheen makes dim the flashes of the storm,
Whose wings outroar the thunder.
Thy flaming body fills us with affright,
We dread its hugeness.
Temper thy blinding rage.
Temper thy swelling form.
Prostrate we breathe our prayer,
Be good to us, sweet god.
And wing us peace."
I have said that the brothers and Draupadi eventually
travesty themselves as servants. This is said to be done for
fear of Duryodhana and his malice. I suspect they were
THE mahabhArata. 395
real slaves in the original story. The transformation gives
rise to some clever comedy. They repair to the court of
King Virata at Matsya. Yudhishthira is master of the
ceremonies and head-dicer to the king. Bhima is cook.
Nakula is groom. Sahadeva is herdsman. Arjuna puts on
a woman's dress, and conceals the scars of the twanging bow
Gandiva with many bracelets and trinkets. He is a eunuch
in the women's apartments. The magic arms are stowed
away in a hollow tree in a cemetery. On this a corpse is
swinging. This method of disposal of the dead seems to give
the poem great antiquity. At the time of the secession of
Zarathustra, corpses were thus left to be devoured by vultures
and dogs.
For two thousand years at least the " Mahabharata " has
been sung daily in all the Indian villages. For two thousand
years at least its incidents have been worked up into miracle
plays and acted at every great mystery and festival of the
people. The comedy of the disguised heroes has had its
share of popularity no doubt. It shows considerable know-
ledge of comedy intrigue. The heroes in their forest are
afraid of the malice of Duryodhana. They don their dis-
guises as described. Draupadi goes to the palace as servant
to the queen. The favourite wife of King Virata is called
Sudeshna, and she has a brother a mighty warrior, who is
the commander of all King Virata's forces. This brother
is named Kichaka. Brother and sister are soon consumed
with passion. One is madly jealous of the beauty of
Draupadi and fears her rivalry with King Virata. The other
is madly in love with her. An infamous alliance is the con-
sequence of these powerful incentives. Sudeshna plots with
Kichaka to effect the ruin of Draupadi,
The bold commander-in-chief is not long in declaring his
passion —
" Thine eyes are very large, O woman of amazing beauty.
Thine eyebrows are like the petals of the lotus. Thy face
beams on mine eyes like the soft light of the moon.
" Art thou Lakshmi in person, or Modesty, or Fame, or
Beauty, or Auspicious Fortune ?
396 BUDDHISM IN CHRISTENDOM.
" Hast thou robbed Love of his hmbs ?
" The pupils of thy smiHng eyes are veiled by their lashes
as the moon by a fleecy cloud."
The honest warrior then proceeds to catalogue her beauties
with an old-world literalness which shocks modern mission-
aries when they hear these songs droned out in the hush of
a summer evening, accompanied by the rude music of an
Indian bazaar ; but the general tone of the narrative is lofty,
and the ethics unswerving. Kichaka offers to make all his
wives her slaves, and give all his wealth to the beautiful
stranger. Draupadi frames her answers with strong and
evident desire to avoid extremes.
"My caste is abject. I am a servant. I dress the hair
of my mistress.
" I am the wife of another. The wives of mortals are
sacred. Remember thy duty. Five beings, superhuman,
strong, terrible, watch over me. Thy craze to hold me in
thine arms is like the delirium of the sick man in the presence
of the tomb. The sinful mind that feeds on desire tastes
infamy, perhaps death."
The bold warrior is not to be frightened. The plot
develops rapidly, and so do the schemes of the impassioned
brother and sister. She orders poor Draupadi to go to the
house of Kichaka alone in the middle of the night. He
possesses a delicious beverage. It is to be found in no other
house ; and the queen is thirsty. Poor Draupadi remonstrates :
" I cannot go to his house, O queen. He is immodest, with-
out fear, without honour. Love puffs him out with an
insensate pride."
The queen haughtily presents a golden vase to Draupadi,
and orders her to go. She is called a voluntary servant in
parts of the narrative ; but it is plain, from some of the warm
Sapphics of the general, that she was completely naked and in
fact a slave.
But plot can be met with counterplot. Kichaka has the
subtle Sudeshna as an ally. Draupadi confides her woe to
Bhima. The catastrophe is tremendous. Kichaka, seeing a
veiled female alone in a solitary bedroom, seizes her in his
THE MAHABHARATA. 397
strong arms, and gets a return embrace which rather astonishes
him. He is enlaced in the terrific hug of the Indian Hercules,
and his life is literally squeezed out of him. This denouement
acted before a rude audience in an Indian bazaar would be
very effective. It may have been witnessed by Alexander the
Great and Arthur, Duke of Wellington. According to some
writers, chronology is no bar to Achilles having seen it. The
travesty of the five brothers may have been seen by Buddha,
Pythagoras, and Albert, Prince of Wales. Who can tell when
this felicitous comedy was put on the stage and when it will
be taken off?
Our drama develops. The bold soldier Kichaka had one
hundred brothers, which proves him to have been of the same
mystic insect tribe as Scorpio. To avenge his death, they
seize on Draupadi, and carry her off with his much mangled
body to the graveyard. If she would not be his mistress on
earth, she must go to his zenana in heaven. Her cries, as they
are proceeding to burn her, attract the bold Bhima. He tears
up a tree in the grave-yard, and makes sad havoc amongst
the children of Rudra. Other complications soon occur. The
brave Kichaka awed the neighbouring nations, and his death
was the signal for much cattle-lifting and many raids. Duryo-
dhana and the sons of Kuru took part in one of these expedi-
tions. In another, Virata was seized. Uttara, his son, to
rescue him, hurried away with an army. Arjuna was his
charioteer. The boy's heart failed him, and he jumped out
and ran away. Arjuna forced him back, and recovering for
the nonce the terrible bow Gandiva, the hero returned to the
fight, the boy this time acting as the charioteer. The
unrivalled archer soon dispersed his foes. And to keep up
his disguise, he fathered all this prowess on the young boy.
The donkey in the lion's skin is as old as the day of Arjuna,
as old as the world.
Virata, once more at liberty, holds a council of war. At
it he is astonished to see his head dancing-master and dicer,
his head eunuch, his cook, his cowherd, etc. Krishna is there
likewise, for Duryodhana refuses to give back the kingdom
now that the stipulated thirteen years are expired. Krishna
398 BUDDHISM IN CHRISTENDOM.
counsels peace, but though he is looked upon by both sides as
God Almighty on earth, no one pays any attention to him.
The reason of this is plain. At the time he was clumsily
added to the story, every man, woman and child in the
humblest bazaar knew every detail of the great battle of Kuru
Kshetra. He could not be made to take a prominent part in
it, for the prowess of Bhima and Arjuna had been sung by
countless wandering bards. A very lame explanation is
o-iven that he could not take an active part in the contest
because the Kurus were his cousins as well as the five sons
of Pandu. When all hope of peace has departed, he consents
to act as charioteer to Arjuna.
A scene of the Homeric pattern takes place at Hastinapura
when the ambassador of the five sons of Pandu arrives.
Karna, the Achilles of the army of the sons of Kuru, makes a
speech breathing defiance. Dhritarashtra, the blind king, and
Bhishma counsel caution. Negotiations continue for some
time but without result.
Excepting when drilled by English or French drill-
sereeants, the barbaric hordes of India have always fought in
one way. A Bahador or doughty hero comes to the front
and inspires his followers and confounds his foes by a flood of
what he calls gali (heroic Billingsgate). He compares the
first to mighty elephants in the rutting season and Bengal
tigers. He compares his foes to pigs, to owls, and throws
serious doubts on the question of their birth in lawful wedlock.
It has been the fate of the present writer to witness an engage-
ment where this ancient Indian method of warfare was adopted.
The bow Gancliva twanged, and arrows fell thickly amongst
our sepoys. The drum of Rudra kept up a weird continuous
dull reverberation. Men as naked and almost as well limbed
as Bhima and the Raksha when they wrestled (and the fate of
Hidamba was in the balance) flashed rude battle-axes and
swords aloft and shouted. These poor black men still
worshipped the serpent. They sacrificed a kid under the
holy Sal tree as our party came up, and we found the little
victim still warm. They were simple herdsmen and clearers
of jungle like the historical and early sons of Pandu. They
THE MAHABHARATA. 399
slaughtered deer with their arrows. They were brave and
truthful. Even before a court-martial they never attempted
to conceal any acts of rebellion and breaches of the law. We
came upon them in luxuriant bush amidst woody hillocks.
The sun was setting, and I can see before me still the rude
chief brandishing his sword and uttering his defiance to the
bullets that were whistling near him. Mismanagement had
driven these men (they were called Santals) into revolt. Their
lair consisted of a few rude huts roofed with dried boughs.
I think this experience is of use to me in enabling me to
understand the great battle of Kuru Kshetra. Axes and
swords flashed ; the drum of Rudra rolled incessantly. It is
called a " thunder " in more than one passage. We here get
the root idea of that popular military instrument. Conch
shells sounded. Even the five heroic sons of Pandu con-
descended to intimidate their foes with loud blasts of that
archaic music. From the paramount importance given to
archery in all the Indian epics, I think the chief tactics on
these occasions consisted in first trying to weaken portions of
the enemy's line with a skilful use of the bow. We hear
of terrible charges of " thousands " of elephants, and tens of
thousands of war chariots ; but, if any such organized and com-
bined attack had been made, the battle would have been
ended in half an hour. The commander-in-chief of the Kuru
army, Bhishma, was a wonderful bowman. Sweta, the rival
commander-in-chief, was almost his equal. When com-
manders-in-chief are selected for their skill in archery, we
may be sure that much of the battle will take place with
the two forces not nearer than convenient bow-shot distance.
And this seems to have been what really occurred.
" Heroes sounded hundreds of drums and sent up noble
shouts of war." ^ " Torrents " of arrows passed between the
armies ; and the click of the bow-string against the hand-
leather dominated the bells of the elephants and the neighing
of the horses. The rival commanders had to show them-
selves in the front of the battle, and the early descriptions
are devoted chiefly to them.
^ "Bhishma Parva," 1631.
400 BUDDHISM IN CHRISTENDOM.
"They described various circles, sweeping forward and
back, so great was the skill of their coachmen. Each watched
his opportunity for an attack." They sounded their conchs
to outroar the din of battle. They emptied their quivers
with terrible effect.
If an archaic Jomini had had to draw up the three great
maxims of ancient battle, they must have been the following : —
1. Try with your arrows to make the rival commander-in-
chief as much like 3. poulet pique au lard 2iS is practicable.
2. Try and kill the horse of his chariot.
3. Try and knock over his banner.
Of these maxims the last was evidently considered the
most important. Archers were trained by Brahmins, and
charms and incantations were deemed more potent than eye
and muscle. From the pains taken to strike down a hero's
banner it is plain that it was held to possess some weird
influence. It was important to slay the horse, because when
the warrior alighted he ran a great danger of being ridden
over and trampled to death. The feat of transfixing his body
with many arrows seemed to be held in less esteem. The
commanders-in-chief, Bhishma and Sweta. in their great
personal encounter, are stated to have been both stuck all
over with shafts, without apparently arresting their ardour.
And Dhrishtadyumna put " ninety sharp arrows " into
Drona.^
Sweta lost his car and was killed eventually by Bhishma.
The shafts of that terrible archer created something like
a panic in the army of the sons of Pandu.
Although much in his narrative is mystic, the poet gives
us a real picture of an Indian battle in those ancient times.
We have the flights of arrows, the single combats with dart
and sabre, with breast-plate and shield. Duryodhana and
Kama are conspicuous for their prowess in one part of the
field. Arjuna and Bhima are terrible in another. The fight
lasts several days, and soon the spectacle of the theatre of
carnage is frightful to contemplate.
" The field of battle was covered with tall chiefs, sons of
^ " Bhishma Parva," 2200.
THE MAHABHARATA. 4OI
kings dying or dead, wearing their earrings and armlets.
There were chariots with broken wheels, and crushed
elephants. Foot soldiers fled pell-mell amongst the horse-
men. Fisfhtincf men in chariots fell in all directions. Over-
turned cars and torn flags, wheels and shafts, encumbered the
ground.
" Bathed in the red blood of many horses and elephants
and brave men, the battle-field shone out like a cloud of
autumn.
"Dogs and crows, vultures and jackals, snarled and
snapped and pecked over this rich prey. Quadrupeds and
birds of the air became fierce foes.
" The winds moaned with the voice of the Rakshasas, the
murky legions of hell." ^
But Bhishma is still the great hero, and many kings visit
the world of Yama. The ten points of heaven are darkened
with his shafts.
" He stood bow in hand between the two armies, and no
king could fix his eye upon him. None can stare at the
blinding sun in the noontide of his career."
At length, on the tenth day of the fight, Arjuna drew
near, with his ape banner fluttering in the breeze. The bow
Gandiva was pitted against the powerful bow of Bhishma.
Other heroes came up to assist the brave son of Pandu.
Shafts in thousands flew at the heroic Bhishma ; his breast-
plate was beaten to pieces, and his body torn with darts and
javelins and golden arrows, with clubs, with the weapon
called " scorpion " (Sathagni), with the mysterious Bhusundi,
which many scholars conceive to have been a pre-historic piece
of artillery. At last his banner is lying in the bloody mud, the
vexed hero is brought to the ground, and the fierce battle is
hushed with the crash of his fall. Heroes of both armies
crowd round him, and the bright forms of Vyasa and other
heavenly messengers are patent to his dying eyes. They tell
him that the portals of Swarga, the shining refuge of the
brave man who falls in battle, are already swinging wide open
to receive him.
^ " Bhishma Parva," vv. 5504-10.
2 D
402 BUDDHISM IN CHRISTENDOM.
The account of his death is very pathetic. His body is so
transfixed with shafts that they actually prop him up on the
bloody battle-field. He calls this heroic couch, a bed of
arrows. Also he goes so far as to demand a grim boon from
Arjuna, three new arrows to act as a pillow and prop up his
head. Leeches draw near, and cunning arrow-extractors, but
he beckons them away.
" The shafts of Arjuna are the messengers of Yama," he
says. " They pierce through strong breast-plates, and like
serpents full of venom they eat into my flesh. They are not
like the puny missiles Sikhandi."
He lingers until the sun's cycle has reached " the northern
point " (entered Sagittarius), and then the white swans of
Swarga fly down and carry off" his soul.
Plainly in the epic there are two Rudras — one the vulgar
villain, with the poison of the scorpion. He is Duryodhana.
But Bhishma in this canto is noble and majestic. The sun is
in Scorpio, and the shapeless monolith worshipped during the
month would represent to the Vedic worshipper the storm-
cloud with its many shining arms. Its lightnings spread
death and desolation, but still it is an aspect of the Eternal
as much as the smiling flowers of May. It is to be remarked
that the war arose from the capture of cattle by the sons of
Kuru. The demon Vritra had carried them to his celebrated
cavern. The last act of Bhishma is to request Arjuna to
give him water. This is effected by an arrow which creates
a spring in the ground. The thunderbolt of Indra calls
forth the fertilizing moisture of the storm. The hero with
his thousand adhering arrows is Scorpio again with his
thousand arms, and the "pillow" the tridentine horns or
crest. In case this somewhat overdone symbolism should
still fail to impress initiates, King Yudhishthira before the
battle takes off" his breast-plate and tiara, and goes forward to
kiss Bhishma's feet, humble and naked, like a slave.
The fall of Bhishma, in the old story, was probably the
end of the campaign ; but ballad-makers like plenty of fight-
ing. Drona succeeds Bhishma, but he is decapitated by
Dhrishta-dyumna, the rival commander-in-chief Bhima
THE MAHABHARATA. 403
encounters Duhsasena, who had dragged in Draupadi when
she was won as a slave. As a retaliation, Bhima cuts off his
head and drinks his blood on the field of battle. The mighty
Karna's head is also taken off by a weapon called an anjalika,
launched by Arjuna. Duryodhana, by-and-by, is the only
chief of note left alive. He escapes to a subaqueous cavern.
There he is sheltered by his magic arts for a time ; but, stung
by the taunts of his foes, he agrees to come out and fight
Bhima with a club. Bhima slays him. Nearly all the forces,
even of the sons of Pandu, were slain in the great fight. For
victory Yudhishthira had a depeopled Indraprastha.
The termination of the epic is so beautiful that it has been
often translated. The five sons of Pandu, tired even of a
heaven in the Khandava wood, resolve to journey to the
eternal city on the steeps of Mount Meru. They depart with
the royal Draupadi. Behind them follows a dog. The king,
Yudhishthira, is seventh in the procession. Townsmen and
the women of the palace accompany them for a short way,
but none say " Return ! " The citizens at last bid farewell to
the pilgrims. Then the five sons of Pandu and the queen
journey towards the east. They yearn for union with Brahm.
All worldly thoughts are suffocated. They pass many a sea
and river, and many weary lands. Yudhishthira walks in
front, then Bhima, then Arjuna ; The Twins follow. Then
comes the Pearl of Wives — the woman with the lotus
eyes. The dog walks last. On the shore of a mighty ocean
Arjuna casts into the waves the celebrated bow Gandiva and
the magic double quiver. Soon the tall steeps of Himavat
glow above them. Beyond the Himalayas is a sea of sand.
Across this the pilgrims footed wearily in the direction of the
Hindoo Koosh, which probably contains the highest mountain
peaks of the world. By-and-by — glad sight — the icy spires
of the heavenly mount are seen glowing pink in the evening.
But poor Draupadi can only see the promised land from afar.
She falls with weariness. Arjuna and the Twins also perish.
Stout Bhima is astonished at this, and comes to the conclu-
sion that they are all too gross for heaven.
This mysticism is a little intricate. We have seen from
404
BUDDHISM IN CHRISTENDOM.
the Aitareya Brahmanam that Prajapati— the Divine Male— is
the year. He is Animisha, the Sleepless God, and starts at
the end of February — a month whose symbol is quadruple.
In all the old creeds this early god was quadruple. Bhima
and the Twins and Arjuna (the bow) die, or are passed in the
zodiac before Yudhishthira, whose symbol is the Man with
the vase of Ichor, dominates. He stands alone with Yama's
dog. Madame Blavatsky gives seven stages of spiritual pro-
o-ress which mortals after thousands and thousands of re-births
will successively reach.
1. The body (Rupa).
2. Vitality (Jiva).
3. Astral body (Linga sarira).
4. Animal soul (Kama rupa).
5. Human soul (Manas).
6. Spiritual soul (Buddhi).
7. Spirit (Atma).
This, by many theosophists who have lost faith in the
Russian lady, is still thought to be the esoteric doctrine of
India, disclosed by Mr. Subba Row. I must acquit that
Hindoo of any such complicity. These stages, if taken lite-
rally, and that we may take them literally Mr. Sinnett gives
the Sanskrit words, are pure nonsense. Body, vitality,
animalism, soul, and spirit (five of the stages), must be acquired
simultaneously with individuality. But the hand of a Western
is patent. All Easterns know that the linga sarira is the
envelope of the soul from the moment of its existence,
and in a re-birth may have been in existence fifty thousand
years before the body then assumed.^ The teachings of
Madame Blavatsky were thus condensed in an article in the
Saturday Review, which criticised my " Koot Hoomi Un-
veiled "—
1. There is no God.
2. The great secret of magic is to perform miracles with
His " ineffable name."
3. Annihilation is the reward of the just.
4. Annihilation is the punishment of the wicked.
^ Colebrooke's " Essays," vol. i. p. 245.
THE MAHABHARATA. 405
It is to be confessed that many graver teachers in India
and the West have held some of these views ; but the original
Mahabharata knew nothing of the modern misty doctrines of
Moksha and Nirvana. The hero goes to the eternal heaven
of God, a heaven tenanted by the seven great legions of dead
men made wise (vidyadharas). I will conclude with a fine
hymn that shows this.
Hymn to the Sun.
Eye of the World art thou !
The soul of every mortal and the Womb
Of Being !
The huckster on the mart,
The calm philosopher removed from broils,
The yogi by his tree,
All turn to thee.
Natheless thou art the Way !
The Gate of Freedom !
Thou bear'st the burthen of the universe,
Lighting the gleaming worlds.
And glowing with thy beams
Our hearts grow pure ; and villainy
Lets fall his cloak.
Along the giddy pathway of the skies
Thy car sails on to sound of mortal hymns
And heavenly voices :
The sweet Gandharves, the minstrels of the stars,
The mighty Thirty-Three take up the sound.
Thee, with rich lore of mystic rites.
Adoring, to celestial eminence
Indra arrived.
And crowned with deathless flowers
Plucked from immortal steeps.
The Vidyadharas round thee stand
Celestial courtiers.
The seven great legions of dead men made wise.
In all the hemispheres that zone on zone
Climb up to Brahma's bliss, is none like thee !
Thou art the Light of Lights. Thy name is Power,
Thy name is Love,
Thy name is Truth.
Thee Visvakarma. heavenly architect.
Gave the great wheel that girds the ambient skies :
Rise up each morn, sweet Light, or we are blind.
406 BUDDHISM IN CHRISTENDOM.
i
A myriad years, so say our oracles, ^
Make up that mighty cycle which we call
A Day of Brahma ;
Of which thou art the Embr>'0 and End,
The First and Last !
And soon thy fires from out the womb of earth,
Hungry and vast,
Midst many thunders pealing through the skies.
And silent serpents shining in the cloud,
A million worlds shall melt to nothingness
And lay a dead race by its slumbering brothers ;
Men call thee many names :
The Twelve Adityas of the Zone of Heaven,
Indra, and Rudra, Vishnu, Soul and Fire 1
Eternal Brahma, Vivasvat, Pushan,
Eternal Lord ;
The Bird whose wings bring mortals skyey thought.
The Nurse, The Egg of Death, the Sire of Day.
The Mother of sweet Hours, the glittering God
With locks of sunbeams and untiring steeds ;
Thee I salute. Who trusts in thee
Shall know no sorrow !
INDEX
Acharya, 217
Adam, the Book of, 95, 102
Adi Buddha, supreme god in Nepal
and Tibet, 197
Aditi, the Vedic universal mother, 376
Adityas, sons of Aditi, the months
deified, 307
^ons, 234
Agnosticism of early Buddhism dis-
proved, 216, 217
Airavana, the elephant born of the
water, 7
Alexandria, important position of, 232
Amaravati, bas-reliefs from, 83
Amrita, Pali Amata, immortality,
"bread of life," the food of the
sacrifice after consecration, 83
Arahat, one emancipated from re-births,
an adept, 93
Aries, a horse in the Indian zodiac,
330
Arrah, the Grove of Perfection, 305
Architecture, 206
Arupuloka, heavens where form ceases,
222
Asita and Simeon, analogy between, 20
Asoka on " God," the future life,
prayer, mysticism, etc. 219, 220; his
attitude towards Buddhism, 215
Atheism of early Buddhism disproved,
216, 217
Avataras, 365
Avesthas, v.
Avkhi, the " rayless place, hell,
purgatory, 21 1
B
Bactria, 384
Baptism, Buddhist rite of, 80
Baptist, 99
Beal, Professor, 206
Bhagavat, 162
Bhagavad Gita, 380
Bhikshu, beggar, 143
Bigandet, Bishop, 227, etc.
Bimbisara and Herod, 24
Blavatsky, dishonesty of Madame, ex-
posed, 358
Bloody sacrifice, specially attacked by
Buddha and his missionaries, 77
Bodhi, the awakening of the spiritual
life of the individual, i
Body corporate ; priestly religion ;
religion by, 288
Brahma, union with, 61
Brotherly Love, the Buddha of, vii.
Buddha, esoterically God, exoterically
Sakya Muni, 9
results of his movement, 222 ;
comes down to earth as a white
elephant, 7 ; miraculous birth, 17 ;
marriage, 47 ; the four presaging
tokens, 47 ; leaves the palace, 57 ;
sits under the tree of knowledge, no ;
on the Brahmin religion, 57 ; his
reform, 61 ; begins to preach, 213 ;
the historical Buddha, 213
4o8
INDEX.
Buddha, the supreme, 197
Buddhas of the past, still worshipped ;
proof that the nihilistic school was
an innovating one, 221
Euthos, the Gnostic, the same as the
Buddhist Nirvritti, 234
Ceylon, 218
Chaitya, 215, 221
Chakra, the swastika cross, in early
Indian zodiac, 213
Christianity, the higher, 288
, lower, tries to combine two
antagonistic ideas. Gnosticism and
the lower Judaism, 288
Colebrooke, Henry, best astronomer of
Orientalists, 19 ; on the seven Vedic
heavens, 211 ; derives Buddha's life
from Rama, 314; higher wisdom,
390 ; linga sarira, 404
Corban, the sacrament in the Greek
Church, 85
Cosmology, the Buddhist, disproves
nihilism in early Buddhism, 221
Coulomb, a confederate of Madame
Blavatsky ; revelations of, 358
Cross, the sign of, in Buddhism and
Christianity, 213
D
Davids, T. W. Rhys, 186, 216
" Dhammapada," 161
Dharma, second person of Buddhist
triad, 198
, the laws of spirit, the wisdom of
the other bank, 198 ; personified as
a divine woman, 198
Divo Vriksha, sacred tree of the " Rig
Veda," 338
Dragon, the celestial, 200
E
Elephant, called Bodhi, Aravana, born
of the waters ; symbol of the holy
spirit, 7
" Esoteric Buddhism " a pure inven-
tion of Madame Blavatsky, 358, 359
Essenes described, 73
Fasting, Buddha's forty-seven days, 112
Feeding, Buddha, 85
Fergusson, James, 206
Fish, 214
Flabellum, or fan, in early church, 202
Foucaux, Philippe Edouard, 5, etc.
Freemasonry, 360
G
Garuda, 339
Garutmat, the winged sun, the early
scales of the zodiac, 339
Gnosis, 2
Gnostics, 233, et seq.
H
Hanuman, 322
Heavenly man, 9
Hodgson, Brian, the orientalist, 235, etc.
R., his able exposure of Madame
Blavatsky, 358
Horse, 330
Horses, the four of the Apocalypse, 37
Idols, homage of, to Buddha and to
Christ, 28
Inconceivable God, 6
Indra, 340
Jesus, genealogies, 10 ; miraculous con-
ception, II ; birth, 19; the star and
the Magi, 19 ; Herod, 24 ; disputa-
tion with the doctors, 31 ; Egypt, 35 ;
the Nazarite, 64 ; Jesus and the
Baptist, 107 ; monastery of our Lord,
127 ; twelve disciples, 138 ; Essenism
in the New Testament, 144 ; Sermon
on the Mount, 153; on the Me-
tempsychosis, 164; descent into hell,
189; Transfiguration, 191; Last
Supper, 193; full force of His great
work misunderstood, 165 ; appears
to James on the night of the Cruci-
fixion, 252
I
INDEX.
409
Jinas, 221
John the Baptist, 99
Jordan, 103
K
"Kabbalah," 3, 86
Karli, cave temple of, 206
Karma, the effects of sins or good
deeds, which are supposed to land
the doer in the hell Avichi or the
heavens of the Devaloka, and detain
him until the said Karma is ex-
hausted. He is then born once more
into the world, his Karma influencing
the new birth, 21 1, 222
Kellogg, Professor, 16
Koot Hoomi, 357
Krishna, 365, et seq.
Kumbha, the Indian Aquarius, 120
" Lalita Vistara," 5
Lama, the grand, successor of Buddhist
high priest at Nalanda, 227
Lightfoot, Bishop, 257
Liturgy, 205
Lower world, a pattern of the upper,
in the " Kabbalah," 5
M
" Mahabharata," 384
Mahadeo, a monolith or menhir,
" Great God," a name of Siva, 307
Mandala, mystic ring, 372
Mansel, Dean, on the derivation of the
Therapeuts from Buddhist mission-
aries, 2
Mantra, prayer, charm, 224
Milman, Dean, 75
Monastery of our Lord, 127
Mysteries, literal translation of sacra-
ment, 83
Mystical Israel, 73
N
Nairanjana, 114
Name-giving of Jesus, not a Jewish
rite, 22
Nalanda, 216
Nazarites or Hebrews, gospel of, 252
Nirvana, 221
Nirvanapura, 221
O
Origen, on the function of Scriptures, 4
Osiris, 347
Padmapani, 235
Pandu, from " Pandeo," the five gods,
386 ; five sons of, 384
Paramitas, 90, et seq.
phiio, n
Pleroma, 234
Pope, 227
Prajna, 12
Pravritti, 234
Purusha, 5
Pushya, Buddha's star, 19
R
Rajagriha, 192
Re-births, 163
Religion in England, 272
Rishis ; seven stars, 383
Ritual, 206
Rupaloka, 221
Sabeans, disciples of the Baptist, 102
Saint worship, 208
Savitri, 333
Seal of the heart of Buddha, 214
Sephiroth, 90
Seven angels, 12
Seven stars, 12
Simeon the Indian, 20
Sparrows and Child Christ, 24
Star of Buddha, 19
Swastika, 214
Therapeuts, 73
Tidings, glad, in Buddhism, 157
Tree, 328
410
INDEX.
Trinity, 196
Triratna, 196
Trithemius, curious prophecy of, vi.
Tulloch, Principal, on the Gnostics,
234
Tusita heaven, 221
Twelve great disciples of Buddha, 138
U
Umbellum, 206
Upham, " History of Buddhism," 213
Utanka, initiation of the novice, 354
V
Vedas, 23
Vehicle, the Great, denies prolongation
of individuality after the great en-
lightenment, 216, 217
W
Wilson, on the Avesthas or Hypostases
of the Trinity, v.
Yoga (lit. "imion"), the conjoining
of heaven and earth, spirit and
matter, the annihilation of the ego
and merging of one's will with the
divine will. Magical powers were
conceived to be a result of the
"union." Hence Yoga also means
white magic, 61
Zodiacal framework
legends, 35, et seq.
bracelet, 123
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