The World's Sixteen Crucified Saviors
Kersey
Graves
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Chapter 32: Three Hundred and Forty-Six Striking Analogies Between Christ and Chrishna
THEIR MIRACULOUS HISTORY AND LEADING PRINCIPLES
- The advent of each Savior was miraculously foretold by
prophets.
- The fallen and degenerate condition of the human race is
taught in the religion of each.
- A plan of restoration or salvation is provided for in each
case.
- A divine Savior is considered necessary in both cases.
- The necessity of atoning for sin is taught in the religion
of each.
- A God, or Son of God, is selected as the victim for the
atoning sacrifice in each case.
- This God is sent down from heaven in each case in the form
of a man.
- The God or Savior in each case is the second person of the
Trinity.
- Chrishna, as well as Christ, was held to be really God
incarnate.
- The mission of each Savior is the same.
- There is a resemblance in name -- Chrishna and Christ.
- Chrishna, as well as Christ, was incarnated and born of a
woman.
- The mother in each case was a holy virgin.
- The same peculiarities of a miraculous conception and
birth are related of each.
- Each had an adopted earthly father.
- The father of Chrishna, as well as that of Christ, was a
carpenter.
- God is claimed as the real father in both cases.
- A Spirit or Ghost was the author of the conception of
each.
- There was rejoicing on earth when each Savior was born.
- There was also joy in heaven at the birth and advent of
each.
- Chrishna, as well as Christ, was of royal descent.
- Their mothers were both reputedly pious women.
- The names of two mothers are somewhat similar -- Mary and
Maia.
- Each had a special female friend -- Elizabeth in the one
case, and the wife of Nanda in the other.
- Neither Savior was born in a house, but both in obscure
situations.
- Both were born on the 25th of December.
- Both, at birth, were visited by wise men and shepherds.
- The visitors were conducted by a star in each case.
- The rite of purification was observed by the mothers of
each.
- An angel warns of impending danger in each case.
- The incumbent ruler was hostile in each case.
- A bloody decree in each case for the destruction of the
infant Savior.
- A flight of the parents takes place in both cases.
- The parents of one sojourned at Muturea, the other at
Mathura.
- Each Savior had a forerunner -- John the Baptist in one
case, Bali Rama in the other.
- Both were preternaturally smart in childhood.
- Each disputed with and vanquished learned opponents.
- Both became objects of search by their parents.
- And both occasioned anxiety, if not sorrow, to their
parents.
- The mother of each had other children -- that is children
begotten by man as well as God.
- Both Saviors retired to, and spent considerable time in
the wilderness.
- The religious rite of "fasting" was practiced by each
Savior.
- Each delivered a noteworthy sermon, or series of moral
lessons.
- Chrishna, as well as Christ, was called and considered
God.
- Each was both God and the Son of God (so regarded).
- "Savior" was one of the divine titles of each.
- Each was designated "the Savior of man," "the Savior of
the world," &c.
- Both expressed a desire to "save all."
- Each sustained the character of a Messiah.
- Chrishna, as well as Christ, was a Redeemer.
- Each Savior was called "Shepherd."
- Both were believed to be the Creator of the world.
- Each is sometimes spoken of, also, as only an agent in the
creation.
- Both were the "Light and Life" of men.
- Each "brought life and immortality to light."
- Both are represented as "the seed of the woman bruising
the serpent's head."
- Was Christ a "Dispenser of grace," so was the Hindoo
Savior.
- One was "the lion of the tribe of Judah," the other "the
lion of the tribe of Saki."
- Christ was "the Beginning of the End," Chrishna "the
Beginning, the Middle, and the End."
- Both proclaimed, "I am the Resurrection."
- Each was "the way to the Father."
- Both represented emblematically "the Sun of
Righteousness."
- Each is figuratively represented as being "all in all."
- Both speak of having existed prior to human birth.
- A dual existence -- an existence in both heaven and earth
at once -- is claimed by or for both.
- Chrishna, as well as Christ, was "without sin."
- Both assumed the divine prerogative of forgiving sins.
- The mission of each was to deliver from sin.
- Both came to destroy the devil and his works.
- The doctrine of the "atonement" is practically realized in
each case.
- Each made a voluntary offering for the sins of the world.
- Both were human as well as divine.
- Chrishna, as well as Christ, was worshiped as God
absolute.
- Each was regarded as "the Lord from Heaven."
- Chrishna, as well as Christ, had applied to him all the
attributes of God.
- Was Christ omniscient, so was Chrishna.
- Was one omnipotent, so was the other (so believed).
- And both are represented as being omnipresent.
- Each was believed to be divinely perfect.
- Was one "Lord of lords," so was the other.
- Each embodied the "power and wisdom of God."
- All power was committed unto each (so claimed).
- Chrishna performed many miracles as well as did Christ.
- One of the first miracles of each was the cure of a leper.
- Each healed "all manner of diseases."
- The work of casting out devils constitutes a part of the
mission of each.
- Each practically proved his power to raise the dead.
- A miracle appertaining to a tree is related of both.
- Both could read the thoughts of the people.
- The power to detect and eject evil spirits was claimed by
both.
- Both had the keys or control of death.
- Each led an extraordinary life.
- Each had a character for supernatural greatness.
- Both possessed or claimed a oneness with the Father.
- A "oneness with his Lord and Master" is claimed, also, for
the disciples of each.
- A strong reciprocal affection between Master and disciple
in each case.
- Each offers to shoulder the burdens of his disciples.
- A portion of the life of each was spent in preaching.
- Both made converts by their miracles and preaching.
- A numerous retinue of believers springs up in each case.
- Both had commissioned apostles to proclaim their
religion.
- Each was an innovator upon the antecedent religion.
- A beautiful reform in religion was inaugurated by each
Savior.
- Each opposed the existing popular priesthood.
- Both abolished the law of lineal descent in the ancient
priesthood.
- Each was an object of conspiracy by his enemies.
- Humility and external poverty distinguished the life of
each.
- Each denounced riches and rich men, and loathed and
detested wealth.
- Both had a character for meekness.
- Chastity or unmarried life was a distinguishing
characteristic of each.
- Mercy was a noteworthy characteristic of each.
- Both were censured for associating with sinners.
- Each was a special friend to the poor.
- A poor widow woman receives marked attention by each.
- Each encounters a gentile woman at a well.
- Both submitted unresistingly to injuries and insults.
- General practical philanthropy and impartiality marks the
life of each Savior.
- Each took more pleasure in repentant sinners than in
virtuous saints,
- Both practically disclosed God's attempt to reconcile the
world to himself.
- The closing incidents in the earth-life of each were
strikingly similar.
- A memorable last supper marked the closing career of
both.
- Both were put to death by "wicked hands."
- Chrishna, as well as Christ, was crucified.
- Darkness attended the crucifixion of each.
- Both were crucified between two thieves.
- Each is reported to have forgiven his enemies.
- The age of each at death corresponds (being between
thirty and thirty-six years).
- Each, after giving up the ghost, descends into hell.
- The resurrection from the dead is a marked period in the
history of each.
- Each ascends to heaven after his resurrection.
- Many people are reported to have witnessed the ascension
in each case.
- Each is reported as having both descended and ascended.
- The head of each, while living on earth, was anointed
with oil.
DOCTRINES
- There is a similarity in the doctrines of their
respective religions.
- The same doctrines are propagated by the disciples of
each.
- The doctrine of future rewards and punishments is a part
of each system.
- Analogous views of heaven are found in each system.
- A third heaven is spoken of in each system.
- All sin must be punished according to the bible teachings
of each.
- Each has a hell provided for the wicked.
- Both teach a hell of darkness and a hell of light.
- An immortal worm finds employment in the hell of each
system ("the worm that dieth not.")
- The arch-demon of the under world uses brimstone for fuel
in one case, and oil in the other.
- The motive for future punishment is in both cases the
same.
- Each has a purgatory or sort of half-way house.
- Special divine judgments on nations are taught by each.
- A great and final day of judgment is taught by each.
- A general resurrection also is taught in each religion.
- That there is a "Judge of the dead" is a doctrine of
each.
- Two witnesses are to report on human actions in the final
assizes.
- We are furnished in each case with the dimension of
heaven or "the holy city."
- Man is enjoined to strive against temptation to sin by
each.
- And repentance for sin is a doctrine taught by the bible
of each.
- Each has a prepared city for a paradise.
- The bibles of both teach that we have no continuing city
here.
- Souls are carried to heaven by angels, as in the instance
of Lazarus, in each case.
- A belief in angels or spirits is a tenant of each
religion.
- The doctrine of fallen or evil angels is found in both
system.
- Obsession by wicked or evil spirits is taught by each.
- Both teach that sickness or disease is caused by evil
spirits.
- Each has a king-devil or arch-demon with a posse of
subalterns or evil spirits.
- Both bibles record the story of a "hellaballoo" or war in
heaven.
- Both teach that an evil man can neither do nor speak a
good thing.
- Both teach that sin is a disadvantage in the present life
as well as in the future.
- The doctrine of free will or free agency is taught by
each.
- Predestination seems to be inferentially taught by each.
- In each case man is a prize in a lottery, with God and
the devil for ticket-holders.
- Both make the devil (or devils) a scapegoat for sin.
- Both teach that the devil or evil spirits as the primary
cause of all evil.
- The destiny of both body and soul is pointed out by each.
- The true believers are known as "saints" under both
systems.
- Saints with "white robes" are spoken of by each.
- Both specify "the Word of Logos" as God.
- Wisdom, too, is personified as God by the holy Scriptures
of each.
- Both teach that God may be known by his works.
- The doctrine of one supreme God is taught in each bible.
- Light and truth are important words in the religious
nomenclature of each.
- Both profess a high veneration for truth.
- "Where the treasure is, there is the heart also," is
taught by each.
- "Seek and ye shall find" is a condition prescribed by
each.
- Religious toleration is a virtue professed by both.
- All nations are professedly based on an equality by each.
- Both, however, enjoin partiality to "the household of
faith."
- The doors of salvation are thrown open to high and low,
rich and poor, by each.
- Each professes to have "the only true and saving faith."
- There is a mystery in the mission of each Savior.
- "Rama" is a well known word in the bible of each.
- "The understanding of the wise" is a phrase in each.
- Both speak figuratively of "the blind leading the blind."
- "A new heaven and a new earth" is spoken of by each.
- The doctrine of a Trinity in the Godhead is taught by
each.
- Baptism by water is a tenant and ordinance of each.
- "Living water" is a metaphor found in each.
- Baptism by fire seems also to be recognized by each.
- Fasting is emphatically enjoined by each.
- Sacrifices are of secondary importance in each system,
and are partially or wholly abandoned by each.
- The higher law is paramount to ceremonies in each
religion.
- The bible of each religion literally condemns idolatry.
- Both also make concessions to idolatry.
- Polygamy is not literally encouraged nor openly condemned
by either.
- The power to forgive sins is conferred on the disciples
of each.
- The doctrine of blasphemy is recognized by each.
- Pantheism, or the reciprocal 'in-being' of God in nature
and nature in God, is taught by both.
BIBLES AND HOLY SCRIPTURES
- Each has a bible which is the idolized fountain of all
religious teaching.
- Both have an Old Testament and a New Testament,
virtually.
- The New Testament inaugurates a new and reform system of
religion in each case.
- "All Scripture is given by inspiration of God" is the
faith of the disciples of each.
- Each system claimed to have its inspired men to write its
scriptures.
- Both hold a spiritual qualification necessary to
understand their bibles.
- It is a sin to become "wise beyond what is written" in
their respective bibles.
- Both recommend knowing the Scriptures in youth.
- Alteration of their respective bibles is divinely
interdicted.
- The bible is an infallible rule of faith and practice in
both cases.
- "All scripture is profitable for doctrine" is the faith
of each.
- Both explain away the errors of their bibles.
SPIRITUALITY OF THE TWO RELIGIONS
- The religion of Chrishna is pre-eminently spiritual no
less than Christ's.
- Both teach that "to be carnally minded is death."
- External rites are practically dispensed within each
religion.
- The spiritual law written on the heart is recognized by
each.
- "God is within you," Buddhists teach as well as
Christians.
- Both recognize an invisible spiritual Savior.
- "God dwells in the heart," say Hindoo as well as
Christians.
- Inward recognition of the divine law is amply seen in
both.
- Both confess allegiance to an inward monitor.
- The doctrine of inspiration and internal illumination is
found in both.
- The indwelling Comforter is believed in by both.
- Both also teach that religion is an inward work,
- Both speak of being born again -- i.e., the second
birth.
- A spiritual body is also believed in by both.
- "Spiritual things are incomprehensible to the natural
man" say each.
- God's spiritually sustaining power Buddhists also
acknowledge.
- Both give a spiritual interpretation to their bibles.
- Each has a new and more interior law superseding the old
law.
- The spiritual cross -- self-denial or asceticism -- is a
prominent feature of each religion.
- The duty of renouncing and abandoning the external world
is solemnly enjoined by each.
- Buddhists renounce the world more practically than
Christians.
- Withdrawal or seclusion from society is recommended by
each.
- Bodily suffering as a benefit to the soul is encouraged
by each.
- Voluntary suffering for righteousness' sake is a virtue
with each.
- The cross is a religious emblem in each system.
- Both glory in "the religion of the cross" as better than
a religion without suffering.
- Hence both teach "the greater the cross the greater the
crown."
- Earthly pleasures are regarded as evil by both.
- Contempt for the body as an enemy to the soul is visible
in both.
- Retirement for religious contemplation is a duty with
each.
- The forsaking of relations is also enjoined by each.
- Spiritual relationship is superior to external
relationship with both.
- "To die is great gain" we are taught by each.
- A subjugation of the passions is a religious duty with
each.
- The road to heaven is a narrow one with each.
- The same state of religious perfection is aspired to by
the disciples of each.
THE DOCTRINE OF FAITH OR BELIEF
- Faith is an all-important element and doctrine with each.
- Heresy, or want of faith, is a sin of great magnitude
with both.
- Faith in the Savior is a condition to salvation by both.
- Confessing the Savior is also required in both cases.
- "Believe or be damned" is the condition or 'profess' to
believe the terrible 'sine qua non' to salvation by each.
- Skeptics or unbelievers are with both the chief of
sinners.
- "Faith can remove mountains," either with a Buddhist or
a Christian.
- Both contrast faith with works.
- Faith without works is dead -- so teach both Buddhists
and Christians.
THE DOCTRINE AND PRACTICE OF PRAYER
- Prayer is an important rite in each religion.
- Private or secret prayer is recommended by both.
- Each has also a formula of prayer.
- "Pray without ceasing" is a Buddhist as well as a
Christian injunction.
- Praying to their respective Saviors in sickness and in
health is a custom with both.
- The custom of praying for the dead is recognized in each
system.
TREATMENT OF ENEMIES
- It is a Hindoo as well as a Christian injunction to treat
enemies kindly.
- Passive submission to injuries and abuse is enjoined by
both.
- The holy Scriptures of both require us to pray for
enemies, and feed them.
- And even love to enemies is a part of the spirit of each
religion.
THE MILLENNIUM
- Hindoos, like Christians, prophesy of a great millennial
era.
- There is a remarkable similarity in their notions with
respect to it.
- Both anticipate a second advent or new Savior on the
occasion.
- The destruction of the world also is to take place in
both cases.
- And an entire renovation and a new order of things are to
be established in each case.
MIRACLES
- There is almost a constant display of miraculous power in
each system.
- The disciples of both are professedly endowed with this
power.
- Miraculous cures of the lame, the blind, and the sick are
reported in both cases.
- Miracles of handling poisonous reptiles with impunity are
reported by both.
- Swallowing deadly poison is enjoined by Christians and
practiced by Hindoos.
- Many cases of the miraculous ejection of devils are
reported by both.
- The miracle of thought-reading is displayed by both.
- The saints in both cases are reported as raising the
dead.
PRECEPTS
- "The kingdom of heaven" was to be sought first of all
things in each case.
- Love to God is a paramount obligation under each system.
- And the worship of God is an essential requisition in
each religious polity.
- "Cease to do evil and learn to do well" is virtually
enjoined by each.
- All inward knowledge of God is taught as essential by
both systems.
- A reliance on works is discouraged by both.
- Purity of heart is inculcated by Hindoos as well as
Christians.
- Speak and think evil of no man is a gospel injunction of
each.
- A love of all beings is more prominently the spirit of
Buddhism than that of Christianity.
- The practice of strict godly virtue is enjoined by both.
- Moderation and temperance are recommended by both.
- Patience is a virtue in each religion.
- The duty of controlling our thoughts is taught by each.
- Charity has a high appreciation by each.
- Both make the poor objects of attention.
- The practice of hospitality is recommended by each.
- Humility is a duty and a virtue under both systems.
- Mirthfulness or light conversation is forbidden by each.
- Purity of life is a duty with Hindoos as well as
Christians.
- Chasteness in conversation is inculcated by both.
- "Respect to persons" is a sin in the moral polity of
both.
- Alms-giving is religiously enjoined by the holy
Scriptures of both.
- Both teach that "it is better to give than to receive."
- Loyalty to rulers is a moral requisition of each system.
- Honor to father and mother is esteemed a great virtue by
both.
- The correct training of children is with each a
scriptural duty.
- "Look not upon a woman" is more than hinted by each.
- The reading of the holy Scriptures is enjoined by both.
- Lying or falsehood is with each a sin of great magnitude.
- Swearing is discountenanced by both religions.
- Theft or stealing is specially condemned by both.
- Both deprecate and condemn the practice of war.
- Both discountenance fighting.
- Neither of them professes to believe in slavery.
- Drunkenness and the use of wine are more specifically
condemned by the Hindoo religion.
- Adultery and fornication are heinous sins in the eyes of
both.
- Both condemn covetousness as a great sin.
- Buddhists more practically condemn anger than Christians
do.
MISCELLANEOUS ANALOGIES
- Both have their apocryphal as well as their canonical
Scriptures.
- Stories are found in the bible of each which would be
rejected if found elsewhere.
- Both make their bible a finality in matters of faith.
- Both have had their councils and commentaries to reveal
their bibles over again.
- Numerous schisms, divisions, sects, and creeds have
sprung up in each.
- Various religious reforms have sprung up under each.
- Conversion from one religious sect to another is common
to both.
- Both religions have been troubled with numerous skeptics
or infidels.
- Both have often resorted to new interpretations for their
bibles to suit the times.
- The unconverted are stigmatized by each.
- "Knock and it shall be opened" is the invitation of each.
- Public confession of sins in class-meetings is known to
each.
- Death-bed repentance often witnessed under both religions
systems.
- A belief in haunted houses incident to the religious
countries of both.
- A superior respect for woman claimed by each.
- An idolatrous veneration for religious ancestors by each.
- Each sustain a numerous horde of expensive priests.
- A divine call or illumination to preach claimed by each.
- Religious martyrdom the glory of each.
- Both have encountered "perils by sea and land" for their
religion.
- He who loseth his life (for his religion) shall find it,
say both.
- Both in ancient times suffered much persecution.
- The disciples of both have suffered death without
flinching from the faith.
- Each sent numerous missionaries abroad to preach and
convert.
- And, finally, each cherished the hope of converting the
world to their religion.
In proof of the correctness of the foregoing comparative analogies, we will now summon the testimony of various authors setting forth the historical character of the Hindoo God Chrishna, and the essential nature of his religion, so far as it approximates in its doctrines and moral teachings to the Christian religion. We will first hear from Colonel Wiseman, for ten years a Christian missionary in India.
"There is one Indian (Hindoo) legend of considerable
importance" says this writer. ... "This is the story of Chrishna,
the Indian Apollo. In native legends he is represented as an
Avatar, or incarnation of the Divinity. At his birth, choirs of
Devitas (angels) sung hymns of praise, while shepherds surrounded
his cradle. It was necessary to conceal his birth from the tyrant
ruler, Cansa, to whom it had been foretold that the infant Savior
should destroy him. The child escaped with his parents beyond the
coast of Lamouna. For a time he lived in obscurity, and then
commenced a public life distinguished for prowess and beneficence.
He washed the feet of the Brahmins, and preached the most excellent
doctrines; but at length the power of his enemies prevailed. ...
Before dying, he foretold the miseries which would take place in
the Caliyuga, or wicked age (Dark Age) of the world."
"Chrishna (says another writer) taught his followers that they
alone were the true believers of the saving faith; throwing down
the barriers of caste, and elevating the dogmas of their faith
above the sacerdotal class, he admitted every one who felt an
inward desire to the ministry to the preaching of their religion.
A system thus associating itself with the habits, feelings, and
personal advantages of its disciples could not fail to make rapid
progress." (Upham's History. Doctrines of Buddhism.)
"Buddhism inculcates benevolence, tenderness, forgiveness of
injuries, and love of enemies; and forbids sensuality, love of
pleasure, and attachment to worldly objects." (Judson).
"At the moment of his (Chrishna's) conception a God left
heaven to enter the womb of his mother (a virgin). Immediately
after his birth he was recognized as a divine personage, and it was
predicted that he would surpass all previous divine incarnations in
holiness. Every one adored him, saluting him as 'the God of Gods.'
When twenty years of age he went into a desert, and lived there in
the austerest retirement, poverty, simplicity, and virtue, spending
his whole time in religious contemplation. He was tempted; in
various ways, but his self-denial resisted all the seductive
approaches of sin. He declared, 'Religion is my essence.' He
experienced a lively opposition from the priests attached to the
ancient creeds (as Christ subsequently did). But he triumphed over
all his enemies after holding a discussion with them (as Christ did
with the doctors in the Temple). He revised the existing code of
morals and the social law. He reduced the main principles of
morality to four, viz: mercy, aversion to cruelty, unbounded
sympathy for all animated beings and the strictest adherence to the
moral law. He also gave a decalogue of commandments, viz.: 1. Not
to kill. 2. Not to steal. 3. To be chaste. 4. Not to testify
falsely. 5. Not to lie. 6. Not to swear. 7. To avoid all impure
words. 8. To be disinterested. 9. Not to take revenge. 10. And not
to be superstitious. This code of morals was firmly established in
the hearts of his followers." (Abridged from Hardy's Manual of
Buddhism.)
"It was prophesied in olden times that a person would arise
and redeem Hindostan from 'the yoke of bondage.' 'At midnight, when
the birth of Chrishna was taking place, the clouds emitted low
music, and poured down a rain of flowers. The celestial child was
greeted with hymns by attending spirits.
The room was illuminated by his light, and the countenances of
his father and mother emitted rays of glory, and they bowed in
worship.' 'The people believed he was a God.' They eagerly caught
the words which fell from his lips, which taught his divine
mission, and they called him the 'Holy One,' and finally the
'Living God,' He performed miraculous cures. At his birth a
marvelous light illumined the earth. His followers baptized, and
performed miraculous cures. And he, when a child, attracted
attention by his miracles. While attending the herds with his
foster-father a great serpent poisoned the river, which caused the
death of cows and shepherd-boys when they drank of it, whom
Chrishna restored to life by a look of divine power. His life was
devoted to mercy and charity. He left paradise from pure
compassion, to die for suffering sinners. He sought to lead men to
better paths and lives of virtue and rectitude. He suffered to
atone for the sins of the world; and the sinner, through faith in
him, can be saved. Christ and Chrishna both taught the equality of
man. Prayers addressed to Chrishna were after this fashion: 'O thou
Supreme One! thy essence is inscrutable. Thou art all in all. The
understanding of man cannot reach thy Almighty Power. I, who know
nothing, fly to thee for protection. Show mercy unto me, and enable
me to see and know thee.' Chrishna replies, 'Have faith in me. No
one who worships me can perish. Address thyself to me as the only
asylum. I will deliver thee from sin. I am animated with equal
benevolence toward all beings. I know neither hatred nor
partiality. Those who adore me devoutly are in me and I in them"'
-- "Christ within you the hope of glory." (Abridged from Mr.
Tuttle.)
"If we consider that Buddhism proclaimed the equality of all
men and women in the sight of God, that it denounced the impious
pretensions of the most mischievous priesthood the world ever saw,
and that it inculcated a pure system of practical morality, we must
admit that the innovation was as advantageous as it was extensively
spread and adopted." (Hue's Journey through China, chap. v.)
"To Chrishna the Hindoos were indebted for a code of pure and
practical morality, which inculcated charity and chastity,
performance of good works, abstinence from evil, and general
kindness to all living things." (Cunningham.)
"Buddhism never confounds right or wrong, and never excuses
any sin" (Catharine Beecher.)
"He (Chrishna) honored humanity by his virtues." (St.
Hilaire.)
"It is probable that every incident in his (Chrisna's) life is
founded in fact, which, if separated from surrounding fable, would
afford a history that would scarce have any equal in the importance
of the lessons it would teach." (Hardy's Manual of Buddhism.)
"He (Chrishna) undertakes and counsels a constant struggle
against the body. In his eyes the body is the enemy of man's soul
(as Paul thought when he spoke of 'our vile bodies.') He aims to
subdue the body and the burning passions which consume it. ... He
requires humility, disregard of wordily wealth, patience and
resignation in adversity, love to enemies, religious tolerance,
horror at falsehood, avoidance of frivolous conversation,
consideration and esteem for women, sanctity of the marriage
relation, non-resistance to evil, confession of sins, and
conversion." (St. Hilaire.)
"Buddhism has been called the Christianity of the East." (Abel
Remuset.)
"The doctrine and practical piety of their bible (the Baghavat
Gita) bear a strong resemblance to those of the Holy Scriptures. It
has scarcely a precept or principle that is not found in the
(Christian) bible. And were the people to live up to its principles
of peace and love, oppression and injury would be known no more
within their borders ... It has no mythology of obscene and
ferocious deities, no sanguinary or impure observances, no self-
inflicting tortures, no tyrannizing priesthood, no confounding of
right and wrong by making certain iniquities laudable in worship.
In its moral code, its description of the purity and peace of the
first ages, and the shortening of man's life by sin, it seems to
follow genuine traditions. In almost every respect it seems to be
the best religion ever invent@d by man." (Rev. H. Malcom's Travels
in Asia.)
"If the morality of Buddhism be examined, its exhortations to
guard the will, to curb the thoughts, to exercise kindness towards
others, to abstain from wrong to all, it propounds a very high
standard of practice." (Upham's Doctrines and History of Buddhism.)
"It seeks the highest triumphants of humanity in the exercise
of devotion, self-contemplation, and self-denial." (Theogony of the
Hindoos, by Bjornsjerma.)
"And the doctrines of Buddhism are not alone in the beauty of
their sentiments and the excellence of much of their morality. 'It
is not permitted to you to return evil for evil' is one of the
sentiments of Socrates." (Rev. H.S. Hardy's Eastern Monarchism.)
"Buddhism insists on the necessity of taking the intellectual
faculties for guides in philosophical' researches." (Tiberghien.)
"It sought to wean mankind from the pleasures and vanities of
life by pointing to the transitoriness of all human enjoyment."
(Smith's Mongolia.)
"The principal characteristics of Buddhism are the doctrines
of mildness and the universal brotherhood of man." (Ibid.)
"Life is a state of probation and misery, according to
Buddhism." (Upham, chap. vi.)
"The Brahmins found fault with him (Chrishna) for receiving as
disciples the outcasts of Hindoo society (as the Jews did Christ
for fellow-shipping publicans and sinners). But he (Chrishna)
replied, 'My law is a law of mercy to all.'" (Huc's Voyages through
China.)
"Buddhism attracted and furnished consolation for the poor and
unfortunate." (Ibid.)
"Buddhism is a rationalistic and reform system as compared
with Brahminism. Landresse expresses his high admiration of the
heroism with which the Buddhist missionaries before Christ crossed
streams and seas which had arrested armies, and traversed deserts
and mountains upon which no caravans dared to venture, and braved
dangers and surmounted obstacles which had defied the omnipotence
of the emperors." (A note on Landresse's Foe Koui Ki.)
"If we addressed a Mogul or Thibetan this question, Who is
Chrishna? the reply was, instantly, 'The Savior of men.'" (Hue's
Journey through China.)
"Chrishna, the incarnate Deity of the Sanskrit romance
continues to this hour the darling God of the women of India ...
Chrishna was the person of Vishnu (God) himself in the human form."
(Asiat. Researches, 260).
"Respectable natives told me that some of the missionaries had
told them that they were even now almost Christians" (owing to the
two religions being so nearly alike). (Ibid).
"All that converting the Hindoos to Christianity does for them
is to change the object of their worship from Chrishna to Christ."
(Robert Cheyne.)
"Brahminism or Buddhism in some of its forms is said to
Constitute the religion of considerably more than half the human
race. It teaches the existence of one supreme eternal, and
uncreated God, called Brahma, who created the world through
Chrishna, the second member of the Trinity." Paul says, God created
the world through Jesus Christ, the second member of the Christian
Trinity. (Eph. ill. 9.) How striking the resemblance! "The doctrine
of the incarnation, the descent of the Deity upon earth, and his
manifestation in a human form for the redemption of mankind, seems
to have existed in the shape of prophecy or fact in all ages of the
world. Hindooism teaches nine of these incarnations. Furthermore,
it teaches the doctrine of the Trinity, the fall and redemption of
man, and a state of future rewards and punishments in a future
life. ... This religion in chief of Asia is traceable to remote
ages. The doctrine of the Trinity is represented in the Elephantine
cavern, and taught in the Mahabarat, which goes back for its origin
nearly two thousand years before Christ." (New York Sunday
Despatch, 1855.)
"In the year 3600, Chrishna descended to the earth for the
purpose of defeating the evil machinations of Chivan (the devil),
as Christ 'came to destroy the devil and his works.' (See John iii.
8.) After a fierce combat with the devil, or serpent, he defeated
him by bruising his head -- he receiving, during the contest, a
wound in the heel. ('It [the serpent] shall bruise thy head, and
thou shalt bruise his heel.' -- Gen. iii. 15.) He died at last
between two thieves. ... He lead a pure and holy life, and was a
meek, tender, and benevolent being, and enjoined charity,
hospitality, and mercy, and forbade lying, prevarication,
hypocrisy, and overreaching in dealing, and pilfering, and theft,
and violence toward any being." (Lecture before the Free Press
Association in 1827.)
"The birthplace of the Hindoo hero (Chrishna) is called
Mathura, which is easily changed, and by correct translation
becomes Maturea, the place where Christ is said to have stopped,
between Nazareth and Egypt. To show his humility he washed the feet
of the Brahmins (as Christ is said to have washed the feet of the
Jews -- see John xiii. 14). One day a woman came to him and
anointed his hair with oil, in return for which he healed her
maladies. One of his first miracles was that of healing a leper,
like Christ (See Mark i. 4). Finally, he was crucified, then
descended to Hades. (It is said of Christ, 'his soul was not left
in hell.' -- Acts ii. 31.) He (Chrishna) rose from the dead and
ascended to Voicontha (heaven.) (Higgins Anacalypsis, vol. ii. p.
239).
Now, we ask, is it any wonder, in view of the foregoing
historical exposition, that Eusebius should exclaim, "The religion
of Jesus Christ is neither new nor strange?" (Eccl. Hist. eh. iv.)
Truly did St. Augustine say, "This, in our day, is the Christian
religion, not as having been unknown in former times, but as having
recently received that name."
Seeing, then, that all systems of religion have been found to be essentially alike in spirit and in practice, the all-important question arises here, What is the true cause assignable for this striking resemblance? How is it to be accounted for? Perhaps some of our good Christian readers, unacquainted with history, may cherish the thought that all the oriental systems brought to notice are but imitations of Christianity; that they were reconstructed out of materials obtained from that source; that Christianity is the parent, and they the off-spring. But, alas for their long- cherished idol, those who entertain such forlorn hopes are "sowing to the wind, and are doomed to disappointment." With the exception of Mahomedanism alone, Christianity is the youngest system in the whole catalogue. The historical facts to prove this statement are voluminous. But as it needs no proof to those who have read religious history, but little space will be occupied with citations for this purpose. With respect to the antiquity of the principal oriental system, we need only to quote the testimony of Sir William Jones, a devout Christian writer, who spent years in India, and whose testimony will be accepted by any person acquainted with his history. He makes the emphatic declaration, "That the name of Chrishna, and the general outline of his history, were long anterior to the birth of our Savior, and probably to the time of Homer (900 B.C.) we know very certainly." (Asiat. Res. vol. i.p. 254.) No guess-work about it. "We know very certainly."
And being a scholar, a traveler, and a sojourner among the Hindoos and well versed in their history, no person ever had a better opportunity to know than he. We will hear this renowned author further. "In the Sanskrit dictionary, compiled more than two thousand years ago, we have the whole history of the incarnate deity (Chrishna), born of a virgin, and miraculously escaping in his infancy from the reigning tyrant of his country (Cansa). He passed a life of the most extraordinary and incomprehensible devotion. His birth was concealed from the tyrant Cansa, to whom it had been predicted that one born at that time, and in that family, would destroy him;" i.e., destroy his power. (Asiat. Res. vol. i.p. 273.) This writer also states that the first Christian missionaries who entered India were astonished to find there a religion so near like their own, and could only account for it by supposing that the devil, foreseeing the advent of Christ, originated a system of religion in advance of his, and "just like it." Stated in other words, he got out the second edition of the gospel plan of salvation before the first edition was published or had an existence. Rather a smart trick this, thus to outwit God Almighty.
With respect to the vast antiquity of the Hindoo oriental religion, which indicates it as being not only the source from which the materials of the Christian religion were drawn, but as being the parent of all the leading systems, with their three thousand subordinate branches which existed at a much earlier period than Christianity, we need only point to the deep chiseled sculptures and imperishable monuments enstamped on their time- honored temples, tombs, altars, vases, columns, pagodas, ruined towers, &c., which, with contemporary inscriptions, warrant us in antedating the religion of the Himmalehs far beyond the authentic records of any other religion that has floated down to us on the stream of time. The numerous images of their crucified Gods, Chrishna and Saki, emblazoned on their old rock temples in various parts of the country, some of which are constructed of clay porphyry, now the very hardest species of rock, with their attendant inscriptions in a language so very ancient as to be lost to the memory of man, vie with the Sanskrit in age, the oldest deciphered language in the world.
All these and a hundred corroboratory historical facts fix on India as being the birthplace of the mother of all religions now existing, or that ever had an existence, while the great workshop in which they were subsequently remodeled was in Alexandria in Egypt, whose theological schools furnished the model for nearly every system now found noticed on the page of history -- Christianity of course included. So much for the unrivaled antiquity of the Hindoo religion. Now, the more important query arises, What relationship does ancient heathen or Hindoo Buddhism bear to Christianity? What is the evidence that the latter is an outgrowth of the former? As an answer to this question, the reader will please note the following facts of history:--
- Alexandria, the home of the world's great conqueror, was at
one period of time the great focal center for religious speculation
and propagandism, the great emporium for religions dogmas
throughout the East, and a place of resort for the disciples of
nearly every system of religious faith then existing.
- In this capital city, comprising about five hundred
thousand inhabitants, were established a voluminous library, and
vast theological schools, in which men of every religious order,
and of every phase of faith, met and exchanged religious ideas, and
borrowed new doctrines, with which they remodeled their former
systems of faith, amounting in some cases to an entire change of
their long-established creeds.
- In these theological schools the Jewish sect, which
afterward became the founders of Christianity, were extensively
represented; for, let it be noted, its first disciples and founders
had all been Jews, probably of the Essene sect. "For a long time
the Christians were but a Jewish sect," says M. Reuss' "History of
Christian Theology." Alexander had, previous to this time (that is,
about 330 B.C.), subjected the whole of Western Asia to his
dominions, including, of course, "The Holy Land" -- Judea.
- By this act a large portion of the Jewish nation were
transferred from their own country to Alexandria. And this number
was afterward vastly increased by Alexander's successor, Ptolemy
Sotor, who carried off and settled in that credal city one hundred
thousand more Jews.
- As the result, in part, of these repeated calamities, the
Lord's chosen people "were literally broken up. They lost their
law, lost their leader and lawgiver, lost their language, lost the
control of their country, the "Promised Land," which (they verily
believed) the Lord had deeded to them 'in fee simple,' and ratified
in the high court of heaven, and had declared they should hold and
possess forever. And finally they partially lost their nationality,
being literally dissolved and broken up; and were finally almost
lost to history -- the ten tribes disappearing entirely.
- The Jews had ever manifested a proneness for copying after
the religious customs of their heathen neighbors, and engrafting
their doctrines into their own creeds, as their bible history
furnishes ample proof.
- In Alexandria a very superior opportunity was afforded for
doing this, excelling in this respect any previous period of their
history.
- The shattered condition of their own religion, with all its
conventional creeds, customs, and ceremonies, now suspended and
literally prostrated, as above shown, vastly augmented the
temptation ever rife with them to make another change in their
religion, and subject their creed to another installment of new
doctrines, by which it became Christianity.
- The liberal character and tolerant spirit of the political
and religious institutions of the kingdom of Alexandria, with its
vast and attractive library of two hundred thousand volumes,
established principally by Ptolemy Philadelphus, with other
attractive features already pointed out, furnished great
facilities, as well as increased temptations to religious
propagandists to absorb new theories, and make new creeds out of
the vast medley of religious doctrines and speculative dogmas
preached and propagated in that royal city by the disciples and
representatives of nearly every religious system then in existence,
brought together by the attractions above specified.
- Hence every consideration would lead us to conclude, taken
in connection with the facts above stated, and the well-known
borrowing proclivity and imitative propensity of the Jews, that
they would not, and could not, withstand the overweening and
overpowering temptation to make another radical change in their
religion by a new draught on the boundless reservoir of speculative
ideas, religious tenets, and specious theories then glowing in the
popular schools of Alexandria.
- All the facts above enumerated would impel us to the
conclusion that the Jews would -- and every page of history
touching the matter proves they did -- make important changes in
their religion by this contact with the oriental systems, as they
had repeatedly done before. Some of this proof we will here
present, to show how they originated Christianity.
- "The schools of Alexandria" says Mr. Enfield, a Christian
writer, "by pretending to teach sublime doctrines concerning God
and divine things, enticed men of different countries and
religions, and among the rest the Jews, to study its mysteries, and
incorporate them with their own. ... The Jewish faith mixed with
the Pythagorean, and afterward with the Egyptian oriental theology"
(that is, they became Essenes in the Grecian school of Pythagoras,
who taught the doctrines of that religious order, then Buddhists in
the Egyptian schools of Alexandria). And finally, with Christ as
their leader, who taught the doctrines of both schools (they being
essentially alike), they assumed the name of Christian in honor of
him, and thus is Christianity from Essene Buddhism.
- Beers, in his "History of the Jews," sustains the above
statement by the declaration that the Essenian Jews "fled to Egypt
at the time of the Babylonian captivity, and there became
acquainted with the Pythagorean philosophy, and ingrafted it upon
the religion of Moses," which would make them Essenian Buddhists --
for Cunningham assures us that "the doctrine of Pythagoras were
intenses, Buddhistic." (Philsa. Topus, chap. x.)
- We will condense a few more historical testimonies
relative to the entire change of the Jewish faith, while in
Alexandria, as well as on other occasions, to show how easy and
natural it was for that portion of the Jews who afterward became
the founders of Christianity to slide into and adopt Essenian
Buddhism, whose doctrines they took to constitute the Christian
religion.
- Mr. Gibbon (chap. xxi.) declares that the theological
opinions of the Jews underwent great changes by their contact with
the various foreigners they found in Alexandria; Mr. Tytler
likewise, in his "Universal History," assures us that the Jewish
religion "became totally changed by the intermixture of heathen
doctrines." Dr. Campbell also testifies that "their views came
pretty much to coincide with those of the pagans." (See his
Dissertation, vi.) And the author of "The Expositor for 1854"
complains that the pagan "theology stole upon them from every
quarter, and mingled in all the views of the then known tribes, so
that by the year 150 B.C., it had wrought visible changes in their
notions and habits of thought." (p. 423.) Here we have the proof
that the whole Jewish religion underwent a change in Alexandria.
- Now, most certainly a nation or sect professing a religion
so easily changed, and possessing a character so fickle, or so
impressible as to yield on every slight occasion, and embrace every
opportunity to imbibe new religious ideas and doctrines, would
easily, if not naturally, slide into the adoption of the religious
system then promulgated in Alexandria under the name of Buddhism,
and afterward remodeled or transformed, and called Christianity.
- The Jews of the Essenian order, as we have in part shown
in a previous chapter, set forth in their creed all the leading
doctrines now comprised in the Christian religion hundreds of years
before the advent of Christ, not excepting the doctrine of the
divine incarnation and its adjuncts, as these concomitants of the
present popular faith, we will now prove, were not unknown to the
Jewish theology, but constituted a part of the religion of some of
the principal Jewish sects. That standard Christian author, Mr.
Milman, in his "History of Christianity," tells us that "the
doctrine of the incarnation ('God manifest in the flesh') was the
doctrine from the Ganges, and even the shores of the Yellow Sea to
the Ilissus. It was the fundamental principle of the Indian
Buddhist religion and philosophy. It was the basis of Zoroasterism.
It was pure Platonism. It was Platonic Judaism in the Alexandrian
school." Here it is positively declared, by a popular Christian
writer, whose work is a part of nearly every popular library in
Christendom as a standard authority, that the appearance of God
amongst men in the human form, by human birth, was a doctrine of
the Jewish religion in some of its branches, especially the
Essenian branch -- further proof that Christianity originated
nothing, and gave utterance to no new doctrine or precepts, and
performed no new miracles. Where, then, is the claim for its
originality? On what ground is it predicated? Please answer us,
good Christian brother.
- It is a question of no importance, if it could be settled,
whether Christianity is a direct outgrowth from one of the new-
fangled sects of Judaism, or whether it derived a portion of its
doctrines from this source and the balance from ascetic Buddhism.
Yet we regard it as an incontrovertible proposition that it all
grew out of Buddhism originally, either director or indirectly.
- Christ may have received his doctrines second-handed, all
or a portion from the Essenian Jews; for that sect held all the
leading doctrines of Buddhism (as we have shown in a previous
chapter), which now goes under the name of the religion of Jesus
Christ.
- Or we may indulge the not unreasonable hypothesis that the
founders of Christianity, who republished the doctrines of Buddhism
and adopted them as their own, received them all direct from the
disciples of that religious order; for "they were everywhere," as
one writer (Mr. Taylor) declares, speaking of their extensive
travels to propagate their doctrines through the world. And it was
about that period, as Mr. Goodrich informs us, they sent out nine
hundred missionaries, who made six millions of converts, -- a small
fraction of their present number (three hundred and eighty
millions, as given by some of our geographies), -- one third more
than the entire census of Christendom, and six tunes the number of
believers in the Christian religion, if we omit Greeks and
Catholics. "It is," as a writer remarks, "the oldest and most
widely spread religion in the world." And, whatever hypothesis may
be adduced to account for the fact, Christianity is now all
Buddhism.
- It is impossible, with the historic darkness which at
present environs and beclouds our pathway, to determine at what
period or in what manner Christ became an Essene, -- whether he was
born of Essenian parents, or became a convert to the faith, --
because the whole period of his life, with the exception of about
three years, is a total blank in history. There is but one incident
related of his movements by his bible biographers prior to his
twenty-seventh year, leaving more than a quarter of a century of
his probably active life unreported -- a period that may have
witnessed several important changes in his religion. We have not
even his ancestry reported in his scriptural biography, in either
parental line, unless we assume Joseph to have been his father. The
parental lineage of his mother is entirely omitted. Had we his line
of ancestry, or could we trace him back to his national or family
origin, we doubt not but we should there find a clue to the origin
of his religion. We should find his ancestors were Essenian Jews.
- Nor can we fix the date when Essenian Buddhism among the
Jews received the name of Christianity for a similar reason. There
is a link -- a chain of events of four hundred years left out of
the bible between Judaism and Christianity -- thus lacking four
hundred years of connecting the two religions together, or of
showing how the latter grew out of the former. Malachi, the last
book of the Old Testament, antedates the first events of Christian
history four centuries, or twelve generations, thus leaving a wide
and dark gap between them. And besides, we cannot find the name of
Christ or Christianity mentioned in any of the contemporary
histories of that era till one hundred and four years after the
time fixed for Christ's birth by Christendom; Tacitus being the
first writer who names either, and this was at that date.
- These facts disclose the whole secret with respect to the
mystery and darkness thrown around the origin of the Christian
religion -- the how, the when, and the where of its origin. That
chapter of Christian history is left out of the record. The bible
account itself is but fragmentary, as it leaves nine tenths of
Christ's history a blank, -- twenty-seven years out of the thirty,
-- and omits all mention of his ancestors beyond his grandmother,
and leaves even the time of his birth a blank. "The researches of
the learned," says Mr. Mosheim (a standard Christian author),
"though long and ably conducted, have been unable to fix the time
of Christ's birth with certainty." (Eccl. Hist. p. 23.) Wonderful
admission, truly, as it is an evidence that nothing else can be
fixed "with certainty," with respect to the history of "the man
Christ Jesus," only that his doctrines and precepts were all
borrowed perhaps during the twenty-seven dark and mysteries years
of his life, if not an Essene by birth.
- There is no escaping the conclusion that Christianity is
a borrowed system -- an outgrowth and remodeling of Buddhism, with
a change of name only. A thousand facts of history prove and
proclaim it, and the verdict of posterity will be unanimous in
affirming it.
- From the almost endless chain of analogies, exhibiting a
striking resemblance even in their minute details of Christianity
and Buddhism, we are compelled to conclude that one furnished the
materials for the other; that one is the offspring -- the
legitimate child -- of the other. And as it is a settled historical
fact that Buddhism is much the older system, there is hence no
difficulty in determining which is the parent and which is the
child.
- In the Hindoo story of the creation of the human race, we
find Adimo and Heva given as the names of the first man and woman
answering to our Adam and Eve. And our Shem, Ham, and Japheth are
traceable to their Shernia, Hama, and Jiapheta; the difference in
the mode of spelling is probably owing to the difference in the
languages. And under the new era we have Christ Jesus answering to
their Chrishna Zeus, as some writers give the name of the eighth
Avatar. And for Maia, a godmother, we have Mary. And other similar
analogies might be pointed out besides the long string of
strikingly similar events previously presented in the history of
the two Saviors (Christ and Chrishna), amounting to hundreds.
- Such an almost countless list of similar and nearly
identical incidents bids defiance, and absolutely sets at naught
all attempts to account for it as a mere fortuitous accident. There
is no other explanation possible but that Christianity is a re-vamp
or re-establishment of Buddhism.
- Here let it be noted that Christianity was not the only
religion which was rehabilitated in the Alexandrian schools. On the
contrary, all the popular oriental systems then in active being had
long previously passed through the same representative theological
schools and creed-making institutions of that royal and commercial
city. All were remodeled in its theological workshops -- a fact
which accounts most conclusively for the same train of religious
ideas and historical incidents being found in the later sacred
books of each. And besides, Sir William Jones says, "The disciples
of these various systems of religion had intercourse with each
other long before the time of Christ, which would necessarily bring
about a uniformity in the doctrines and general character of each
system."
- The disciples of all the religious systems cited their
initiatory miracles as a proof of being on familiar terms with God
Almighty. They all (as is claimed) healed the sick; all restored
the deaf, the dumb, and the blind; all cast out devils, and all
raised the dead. (See chapter on Parallels.) In fact, all their
miracles and legendary marvels run in parallel lines, because all
were recast in the same creed-mold in Alexandria. A coincidence is
thus beautifully explained, which would otherwise be hard to
account for.
- Mr. Gibbon says, "It was in the school of Alexandria that
the Christian theology appears to have assumed a regular and
scientific form" (Decline, &c., chap. xv.); that is, the regular
and scientific form of Buddhism or Essenism.
- Pregnant with meaning is the text, "It was in the city of
Antioch the disciples were first called Christians." (Acts xi. 36.)
Here is conclusive proof that the disciples of the Christian faith
were not always known by the same name, and were not at first
called Christians. Then what were they called during the earlier
years of their history? Here is a great and important query, and
one involving a momentous problem. Couple the two facts together,
that the disciples were first known as Christians at Antioch, and
that the Essenian order of believers expired and went out of
history about that period, and the question is at once and forever
satisfactorily settled. It was not an infrequent act on making
important changes in a religion, and adopting some new items of
faith to change the title of the system, and give it a new name.
CHRISHNA AS A GOD -- ADDITIONAL FACTS
The following additional facts relative to the history, character, life, and teachings of Zeus Chrishna, or Jeseus Christna (as styled by one writer) are drawn mostly from the Vedas, Baghavat, Gita (Bible in India).
- His Virgin Mother, her Character. -- The holy book
declares, that "through her the designs of God were accomplished.
She was pure and chaste; no animal food ever touched her lips;
honey and milk were her sustenance; her time was spent in solitude,
lost in the contemplation of God who showered upon her innumerable
blessings; she looked upon death as the birth to a new and better
life; when she traveled, a column of fire in the heavens went
before her to guide her. One evening, as she was praying, she heard
celestial music, and fell into a profound ecstasy, and being
overshadowed by the spirit of God, she conceived the God Chrishna."
(Baghavat, Gita).
- Chrishna, his Life and Mission. -- This sin-atoning God was
about sixteen when he commenced active life. Like Christ, he chose
twelve disciples to aid him in propagating his doctrines. "He spent
his time working miracles, resuscitating the dead, healing lepers,
restoring the deaf and the blind, defending the weak against the
strong, and the oppressed against the oppressor, and in proclaiming
his divine mission to redeem man from original sin, and banish
evil, and restore the reign of good." (Baghavat, Gita.) It is
declared that he came to teach peace, charity, love to man, self-
respect, the practice of good for its own sake, and faith in the
inexhaustible goodness of the Creator; also to preach the
immortality of the soul, and the doctrine of future rewards and
punishments, and to vanquish the prince of darkness, Rakshas. It is
further declared that "Brahma sent his son (Chrishna) upon the
earth to die for the Salvation of man." "His lofty precepts and the
purity of his life spread his fame throughout all India, and
finally won for him more than three millions of followers." "He
inculcated the sublimest doctrines, and the purest morals, and the
grand principles of charity and self-denial." "He forbade revenge,
and commanded to return good for evil, and consoled the feeble and
the unhappy." "He lived poor, and loved the poor." "He lived
chaste, and enjoined chastity." "Problems the most lofty, and
morals the most pure and sublime, and the future destiny of man,
were themes which engaged his most profound attention."
"Chrishna, we will venture to say (says the Bible in India) was the greatest of philosophers, not only of India, but of the entire world." "He was the grandest moral figure of ancient times." (Bible in India.) "Chrishna was a moralist and a philosopher." "We should admire his moral lessons, so sublime and so pure." "He was recognized as the 'Divine Word."' "He received the title of Jeseus, which means pure Essense." Chrishna signifies the "Promised of God," the "Messiah." "When he preached, he often spoke from a mount. He also spoke in parables. 'Parable plays a great part in the familar instructions of this Hindoo Redeemer.'" He relates a very interesting parable of a fisherman who was much persecuted by his neighbors, but who in the time of a severe famine, when the people were suffering and dying for the want of food, being so noble as to return good for evil, he carried food to these same persecuting enemies, and thus saved them from starvation. "Therefore," said he "do good to all, both the evil and the good, even your enemies."
His addresses to the people were simple, but to his disciples they were elevated and philosophical. Such was the wisdom of his sermons and his parables, that the people crowded around him, eager to behold and hear him, "saying, This is indeed the Redeemer promised to our Fathers." Great multitudes followed him, exclaiming, "This is he who resuscitates the dead, and heals the lame, and the deaf, and the blind." On one occasion, as he entered Madura (as Christ once entered Jerusalem), "the people came out in flocks to meet him, and strewed branches in his way." On another occasion two women approached him, anointed him with oil, and worshiped him. When the people murmured at this waste, he replied, "Better is a little given with an humble heart than much given with ostentation." Such was his sense of decorum, that he admonished some girls he once observed playing in a state of nudity on the bank of a river after bathing. They repented, asked his forgiveness, and reformed. "The followers of Chrishna practiced all the virtues, and observed a complete abnegation of self (self- denial), and lived poor, hoping for a reward in the future life. They occupied all their time in the service of their Divine Master. Pure and majestic was their worship." Chrishna had a favorite disciple Adjaurna, who sustained to him the relation of John to Christ, while Angada acted the part of Judas by following him to the Ganges and betraying him.
- His last Hours. -- "When Chrishna knew his hour had come,
forbidding his disciples to follow him, he repaired to the bank of
the River Ganges; and having performed three ablutions, he knelt
down, and looking up to heaven, he prayed to Brahma." While nailed
to the cross, the tree on which he was suspended became suddenly
covered with great red flowers, which diffused their fragrance all
around. And it is said he often appeared to his disciples after his
death "in all his divine majesty."
- The second Advent of Chrishna. -- "There is not a Hindoo.
or a Brahmin who does not look upon the second coming of Chrishna
as an established article of faith." Their holy bibles (the Vedas
and Gita) prophesy of him thus: "He shall come crowned with lights;
he shall come, and the heavens and the earth shall be joyous; the
stars shall pale before his splendor; the earth will be too small
to contain him, for he is infinite, he is Almighty, he is Wisdom,
he is Beauty, he is all and in all; and all men, all animated
beings, beasts, birds, trees, and plants, will chant his praises;
he will regenerate all bodies, and purify all souls." "He will be
as sweet as honey and ambrosia, and as pure as the lamb without
spot, or as the lips of a virgin. All hearts will be transported
with joy. From the rising to the setting of the sun it will be a
day of joy and exultation, when this God shall manifest his power
and his glory, and reconcile the world unto himself." Such are a
few of the prophetic utterances of his devout and prayerful
disciples.
"We find," says a writer, "in all the theogonies of different countries the hope of the advent of a God (either his first or his second coming) -- a hope which sprang from a sense of their own imperfections and sufferings, which naturally induced them to look for a divine Redeemer."
- Precepts of Chrishna. -- Numerous are the prescriptive
admonitions found in the holy books which set forth the religion of
"this heathen demigod" (so called by Christian professors). They
appertain to all the duties of life, but are too numerous to be
quoted here. Those appertaining to woman enjoin the most sacred
regard for her rights, such as "woman should be protected with
tenderness, and shielded with fostering solicitude." "There is no
crime more odious than to persecute woman, or take advantage of her
weakness." "Degrade woman and you degrade man." For other similar
precepts, see Chapter XXXII. The injunctions to
read their holy
bible (the Vedas, &c.) are quite numerous, such as, "Let him study
the holy Scriptures unceasingly." "Pray night and morning, and in
the attitude of devotion.' And read the holy Scriptures many of
them read it through upon their knees. (See Chap. XLIV.) We have
not space for a further exposition of this subject here; but it
will be found more fully set forth in the pamphlet, "Christ and
Chrishna Compared," which will perhaps, become an Appendix to this
work.
These historical facts, with those set forth in the preceding chapters, prove that the religion called Christianity, instead of being, as Christians claim, "the product of the Divine Mind," is the product of "heathen" minds; i.e., a spontaneous outgrowth of the moral and religious elements of the human mind. And therefore, for God to have revealed it over again to the founders of Christianity would have been superfluous, and a proof of his ignorance of history.
NOTE. -- The author deems it proper to state here, with respect to the comparison between Christ and Chrishna, that some of the doctrines which he has selected as constituting a part of the religion of the Hindoo Savior, are not found in the reported teachings of that deified moralist. But as they appear to breathe forth the same spirit, it is presumed he would have indorsed them, had they come under his notice. As Christians assume the liberty to arrange the doctrines of Paul and Peter under the head of Christianity because claimed to be in consonance with the religion of Christ, though not all taught by him, the author, in like manner, has assumed, that some doctrines taught by other systems and religious teachers of India accord with those taught by Chrishna, and hence has arranged them with his. The author's purpose is not to set forth the doctrines of any sect, any system, or any religious teacher, but to show that all the doctrines of Christianity are traceable to ancient India. But whether taught by this sect or that sect, it is foreign to our purpose to inquire; and hence, for convenience, he has arranged them all into one system, and designated them Chrishnaanity (borrowing a new term). There can be no more impropriety, he presumes, in arranging the doctrines of the various conflicting sects of India into one system (including even Brahminism and Buddhism), than to arrange, as Christians do, the doctrines taught by the antagonistic system of Catholicism and Protestantism, and their six hundred conflicting sects, under the head of Christianity. Hence, Christians, of course, will not fault the arrangement. The classification above alluded to comprises, in part, the religion of many of the Hindoo sects, but does not set forth all their doctrines, only those analogous to Christianity. Chrishna was a Vishnuite, and not a Brahmin, as some writers assume. He and Christ were both reformers, and departed from the ancient faith. Vishnuism appears to have finally centered in Buddhism.
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