and as such a prodigy of knowledge and research, if looked at with reference to the time at which it was composed, and the then state of science on such subjects—rather than as professing to enumerate the various kinds of animals, or to give a description of animals or their habits. Nor does the great philosopher condescend to indulge in fable, citing the mendacious Ctesias only twice or thrice, and then either throwing the whole responsibility of the statement on the latter by the introductory words, if we are to believe Ctesias,' or declaring Ctesias to be untrustworthy-οὐκ ἀξιόπιστος ὤν It would not be just to impute to Pliny, or perhaps even to Ælian, the invention of the monstrous things they tell us of. Between the time of Ctesias and that of Pliny, Megasthenes and many other authors, both Greek and Roman, whose works have not come down to us, had written on the history or the geography of Africa and the East, and it seems to have been the practice of all these authors to endeavour to make their works attractive by the introduction of the marvellous, sometimes of their own invention, sometimes existing in popular tradition, sometimes told them by the natives, who, there can be little doubt, amused themselves by imposing on the easy belief of the credulous foreigner. Pliny frequently makes a point of citing the writer on whose authority he makes a statement, leaving the reader to form his own judgment. But it appears pretty plain that, in most instances, his own belief goes along with the story, however repugnant to common sense. As there can be little doubt that the authors on hunting derived their ideas as to the nature of the wild animals, the pursuit of which they were describing, from the works of the natural historians who had preceded them, it becomes matter of some interest, not only with reference to the subject we are dealing with, but also in a scientific point of view, to see what were the notions of the zoologists of those times on the subject. But we have already exceeded our limit, and must reserve this matter to our next. A. E. COCKBURN. The sudden and lamented death of Sir Alexander ED. Neither have we included Solinus, probably the greatest gobemouche of all these authors-partly because, though the time at which he wrote is uncertain, there is every reason to think it must have been considerably later than the epoch at which we have arrived; partly because we look on him for the he most part as only the servile copyist of Pliny, whose statements he constantly repeats, ipsissimis verbis, without any acknowledgment. THAT the New Testament contains elements, infused in one gospel, at least, into the teachings of Jesus himself from a foreign source, is one of the results which recent criticism must be said to have placed almost beyond dispute. But it is not the fourth Gospel only which has drawn upon itself the suspicion of not being a native product of Palestinian soil. It is the opinion, for example, of one critic bearing the honoured name of Burnouf, that all the elements of the legend of Christ are to be found in the Vedas: 'his double origin, his birth before the dawn in the midst of extraordinary events, his baptism, the sacred unction whence he derives his name, his marvellous knowledge, his transfiguration, his miracles, his ascension into heaven,' all these made their way into Palestine from the East, boasting already the venerable age of two thousand years.1 Inasmuch as this theory is supported by the identification of the Vedie Agni with the Christian lamb (Lat. agnus),2 it must be said to sin against all laws of philology in somewhat the same way as Nork's attempt to vindicate the Vedic origin of Levitical institutions on the ground that the Hebrew amen was the same as the sacred Brahmanic monosyllable om.3 Undeterred by the incredulity and contempt excited by his endeavour to identify Christ with Krishna, M. Jacolliot in a second work reasserts his main proposition, and declares that Christianity, with its doctrines of the Unity and Trinity of the Supreme Being, of immortality, of heaven and hell, is only a pale copy of Brahmanism.5 But this derivation sins against the laws of time as well as of language; for it is the opinion of the best Indianists that the worship of Krishna did not arise until the fifth or sixth century of our era, and the passages of the Mahabharata, in which he receives divine honours, are among the latest in the poem." ? Emile Burnouf, La Science des Religions, p. 243. Paris, 1872. 2 p. 258. 3 Brahminen und Rabbinen (1836), p. 208.. The Bible in India, London, 1870. 5 Christna et le Christ, p. 376. Paris, 1874. • It is a curious circumstance that the resemblances on which M. Jacolliot relies are so strong as to have given rise to the suspicion that the legend of Krishna has A more striking parallel may, however, be found in the career of the great Hindu teacher, whose followers exceed by so many millions the bearers of the Christian name, Gotama Buddha. The resemblances between his life and teachings are, at first sight, so close as to have given rise to the crude suggestion that the Galilean prophet had himself travelled in the East, and brought back with him the traditions and the lessons of his Indian predecessor." A slight acquaintance with the general outline of Gotama's story may indeed easily lead to the airy mention of the obligations of the New Testament to Buddhism' as though they were beyond dispute. But it should not be forgotten that, apart from the deeper questions of intrinsic analogy, we are restricted by historical limitations which must not be set aside. The rise of Buddhism and the rise of Christianity, the origins of their respective literatures, may be said, broadly speaking, to be sufficiently well established. They are fixed within certain dates, which belong to the historian and are not open to alteration to support or refute a theory. Seneca and Paul may be linked by a fictitious correspondence because they lived in the same were affected-though how differently-by the same civilisation, and to some extent shared the same thoughts. But while Christ can owe nothing to Krishna, because he preceded him by four or five centuries, Gotama has the same priority of Jesus, and chronology consequently does not at once destroy the basis of comparison. A brief summary of some of the main analogies as they are severally recorded in the sacred books of their religions, may fitly clear the way for the inquiry, whether any links of historical connection can be established between them. The pious fancy of Buddhist disciples early surrounded the very birth of their master with miracle and prophecy. In the succession of existences through which they believed him to have passed, it was to this incarnation that he had ever looked forward, that he might been largely influenced by the Christian story. See F. Lorinser, Die Bhagavat Ghita übersetzt, &c. Breslau, 1869. A portion of the appendix is translated in the Indian Antiquary, p. 283 sqq. Oct. 1873. In the number for March 1875, Dr. Muir publishes the opinions of Windisch, Weber, and Böhtlingk on the subject, as well as his own. See Eitel, Three Lectures on Buddhism, p. 4, 1871. M. Jacolliot makes Jesus study in Egypt and perhaps in India, between the ages of twelve and thirty, Bible in India, p. 289. • But little relating to the life of Buddha has as yet been translated into English direct from the Pali Scriptures. But the general consensus of various lives of Buddha which have been recently made known from Singhalese, Burmese, Chinese, and other sources, points to the formation of a tradition which became widely diffused at an early period. This tradition in its most important features, such as the general purport of Buddha's mission, the incidents of his miraculous birth, his renunciation, temptation, and subsequent labours as a teacher, is entirely confirmed by those portions of the Pitakas so far made known. I have grouped together the available materials without any attempt at critical comparison; for which the time is hardly yet come. The Chinese version in Mr. Beal's Romantic Legend must be received with great reserve. bring deliverance to mankind from the restlessness of sin and sorrow. He had fulfilled the ten probationary courses, not for the purpose of realising his own beatitude, but that he might redeem the world." Accordingly, he voluntarily descended from his high estate; and the inauguration of his career was worthy of so great a resolve. He became incarnate in Maya,10 the wife of Suddhōdana, Rāja of Kapilavastu, between Benares and the foot of the Himalaya, and came into the world as she was on a journey to her parents' home at Devadaha. The Devas who received the babe, held him before his mother, saying, 'All joy be to thee, queen Māyā, rejoice and be glad, for this child thou hast borne is holy :' while in the heavens the angels sang, This day is Bodisatta born on earth, to give joy and peace to men and Devas, to shed light in the dark places, and to give sight to the blind."12 When the child was presented to his father, an aged saint, Asita, who had travelled from afar to see him, wept—unlike Simeon as he predicted his future greatness. Alas, I am old and stricken in years, ay time of departure is close at hand: reflecting on this strange meeting at his birth, I rejoice and yet I am sad. Mahārāja, greatly shall this redound to the glory of thy race. What happiness from the birth of this child shall ensue. The misery, the wretchedness of men shall disappear, and at his bidding, peace and joy shall everywhere flourish.' 13 As he was destined to be the establisher of faith throughout the world, the name Siddartha (the establisher') was conferred upon him.14 The years passed by, and the child grew in wisdom and in stature. He excelled in feats of prowess, and he taught his teachers.15 But the time for him to fulfil his career drew nigh. In spite of his father's efforts to seclude him from all sights of sorrow, he found no satisfaction in the pleasures by which he was constantly surrounded. From the joys of his home, his young wife, his father, he resolved to flee. When the tidings reached him that a son was born to him, he only remarked, 'This is a new and a strong tie that I shall have to break,' 16 and on that very night he left his home.17 The tutelary angel of the gate opened it in silence that he might escape without the knowledge of the guards who Turnour, in the Journal of the Royal Asiatic Society of Bengal, vii. p. 799. 10 Burnouf, La Science des Religions, p. 107, boldly affirms that Māyā is now recognised as identical with Mary. Māyā has also the meaning of 'delusion.' "Beal, Romantic Legend of Sakya Buddha, p. 47. 12 Ibid. p. 56: cf. Bigandet, Legend of the Burmese Buddha, p. 38: Alabaster, Wheel of the Law, p. 107. 18 Beal, p. 60: cf. J.R.A.S.B., vii. p. 802: Alabaster, p. 108: Bigandet, p. 109 : Hardy, Manual of Buddhism, p. 148: Lalita Vistara, translated by Foucaux, p. 106. 11 J.R.A.S.B., p. 802. He who has accomplished his aim,' T. W. Rhys Davids, Buddhism, p. 27. 15 In a manner, however, analogous rather to the stories related of Jesus in the Gospel of the Infancy than to his sojourn among the doctors in the Temple. Beal, p. 70, sqq.: J.R.A.S.B., vii. p. 803: Lal. Vist., p. 121, sqq. 18 Bigandet, p. 53 : cf. J.R.A.S.B., vii. p. 805. "The beautiful description in Beal (p. 131) is of palpably late origin. VOL. VIII. No. 46. . 3 U watched around. But a more formidable enemy awaited him without Mara, the tempter, appeared in the air, and promised him that in seven days he should attain universal sovereignty over the four great quarters of the earth with their two thousand isles.19 Ta this Gotama replied, I know that both empire and universal dominion are offered me, but I am not destined for royalty. Depart, O Māra.' But Māra could not thus easily relinquish the hope of overcoming him. He followed him as a shadow accompanies the body,20 while for six years Gotama strove to attain the peace he sought according to the approved fashion of the severest openances and fasts. These, however, brought him no lasting rest, and he at length determined to relinquish what was universally regarded as the only true method of holiness, to quit his solitude, and proclaim the way of peace to all in the renunciation of evil desire. I vow, such is the thought ascribed to him, from this moment to deliver the world from the thraldom of death and of the wicked one. I will proeure salvation for all men, and conduct them to the other shore. 21 It was the occasion of a second great crisis.. Under the shade of a large tree, henceforth to be known as the Bo-tree, or tree of wisdom, in the neighbourhood of the village of Gaya, Gotama sat, while Māra gathered all his forces for the assault. He saw them approach like a mighty storm. What,' said he, is it against me alone that such a countless crowd of warriors has been assembled? I have no one to help me, no father, no brother, no sister, no friends, no relatives. But I have with me the ten great virtues which I have practised: the merits which I have acquired in the practice of these virtues will be my safeguard and protection.' 22 All that night the contest continued; but the angels strengthened him, and the powers of evil were defeated. An ancient Gatha of the northern Buddhists relates the final victory. 'Let a man but persevere with unflinching resolution, and seek supreme wisdom, it will not be hard to acquire it. When once obtained, then farewell to all sorrows; all sin and guilt are for ever done away.' 23 This was the attainment of Buddhahood: Gotama had now gained complete enlightenment. It was signalised, like his conception and birth, by thirty-two great miracles. The blind received their sight, the deaf could hear, the lame walked freely, and the captives were restored to liberty. He himself was transfigured, and his body shone with matchless brightness.24 For seven times seven days he continued fasting near the bo-tree: but the subtlest " 18 J.R.A.S.B.. vii. p. 807: Bigandet, p. 57. 19 J.R.A.S.B., vii. p. 807 : Bigandet, p. 57: Hardy, Manrial, p. 159: Alabaster, p. 127. 20 Bigandet, p. 58: Davids, Buddhism, p. 32. 21 Beal, p. 194. 22 Bigandet, p. 81: cf. Beal, p. 205, sqq.: Hardy, Manual, p. 171, sqq.: Alabaster, p. 149: Lal. Vist. p. 281, sqq. The radical difference between Buddhism and Christianity may be estimated by comparing this with the utterance ascribed to Jesus, 'I am not alone, for the Father is with me.' T 28 Beal, p. 225. 24 Bigandet, pp. 91, 95. |