The Influence of Buddhism on Primitive Christianity. Arthur Lillie
prophecy of Zoradascht," says the First Gospel of the Infancy, "the wise men came to Palestine," expecting, probably, Craosha, as the Jews expected Messiah. The time passed. Jesus was executed. His followers dispersed in consternation. The conception that he was the real Messiah was apparently long in taking definite form.
First came a book of "sayings" only. Then a gospel was constructed—the Gospel of the Hebrews—of which only a small fragment can be restored. This was the basis of many other gospels. At the date of Irenæus (180 A.D.) they were very numerous. (Hœr i. 19.) As only the Old Testament, at that time, was considered the Bible, the composers of these gospels apparently thought it no great sin to draw on the Alexandrine library of Buddhist books for much of their matter, it being a maxim of both the Essenes and the early Christians that a holy book was more allegory than history.
But before I compare the Buddhist and Christian narratives, I must say a word about the early religion of the Jews.
CHAPTER I.
Moses.
Until within the last forty years the Old Testament has been practically a sealed book.
It found interpreters, no doubt—two great groups.
The first group pointed to its useless and arbitrary edicts, and pronounced them the inventions of priests inspired by fraud and greed.
The second group practically admitted the arbitrary and useless nature of most of the edicts, but maintained that they were given by the All-wise, in a book penned by His finger, to miraculously prepare a nation distinct from the other nations of the earth, for a special purpose. They were "types" of a higher revelation, a "better covenant."
Practically, with both of these interpreters Mosaism was a pure comedy.
But comparative mythology, unborn yesterday, is telling a different story. It shows that the religion of the Jews, far from having been a distinct religion miraculously given to a peculiar people, had the same rites and gods as the creeds of its Semitic neighbours. It shows us these Semites, or descendants of Shem, in two great groups, differing much in language and religion. It shows us the southern Semites, the Arabs, the Himyarites, the Ethiopians. It shows us the northern group, the Babylonians or Chaldeans, the Assyrians, the Arameans, the Canaanites, the Hebrews. It shows us their gods, El and Yahve, and Astarte of Sidon; and going a step back shows how the Semites borrowed from an earlier civilisation, that of the Acadians, the yellow-faced Mongols who seem to have preceded the white races everywhere. "The Semite borrowed the old Acadian pantheon en bloc," says Professor Sayce ("Ancient Empires," p. 151).
But the work of the archæologist and the anthropologist has been still more important.
The former has suddenly revealed to us chapters in the history of human experience hitherto undreamt of. He has allowed us to peer far, far into the past, to see man at an incalculable distance.
Thousands and thousands of years before Cain and Abel we see the palæolithic man, "dolichocephalic and with prominent jaws," pursue the great migrations of urus, reindeer, mammoth, and the thick-nose rhinoceros from Cumberland to Algeria, and Algeria to Cumberland, passing dry-shod to France, and from Sicily to Africa. He is naked. He is armed with a javelin with a flint head. He is an animal, struggling for survival with other animals. He eats his foes as wolves eat vanquished wolves. To extract the marrow from their bones he cracks them with his poor flint "celt" or "langue du chat;" and these cracked human bones 240,000 years afterwards are found in caves and in beds of gravel and sand, and brick earth, and tell their story. Some are charred, which proves that the notion of sacrifice to an unseen being was due to him.
To this poor savage our debt is quite incalculable.
1. He invented the missile. This made the monkey dominant in the animal world. He became a man.
2. He invented religion.
Here the valuable work of the anthropologist chimes in. He has collected the records of ancient and modern savages, and compared them with the records of caves and beds of gravel. In this way he has allowed us to peer into the mind of the stone-using savage, who lived at least 240,000 years ago. And the Bible of the Jews, from being a text-book for sermons which bewildered the moral sense even of children, has become, for the study of the great evolution of religion, one of the most valuable books in the world. It bridges the gap between the neolithic or polished-stone-using man and Christ and Mahomet.
Before we go further, let us say a word about the authorship of the Old Testament.
The Books of Moses were compiled by Ezra, at the date of Artaxerxes, the King of the Persians.
It is to be observed that this is not an extravagant guess of German theorists. It is stated authoritatively by Clement of Alexandria. (Strom. i. 22.) Irenæus, Tertullian, Eusebius, Jerome, and Basil give the same testimony. But a greater authority is behind. It is known that Christ and His disciples, and the early fathers, used the Septuagint or Greek version of the Bible, and Dr. Giles goes so far as to say that there is no hint amongst the latter of the knowledge of even the existence of the Hebrew version. In this Bible (2 Esdras xiv.), it is announced distinctly that the "law was burnt;" and that Ezra, aided by the Holy Ghost and "wonderful visions of the night," wrote down "all that hath been done in the world from the beginning which was written in thy law."
Let us write down a few dates from the accepted chronology.
| B.C. | |
| Adam | 4004 |
| Abraham | 1996 |
| Moses | 1571 |
| Nebuchadnezzar leads Jews in captivity to Babylon | 587 |
| Jews restored | 517 |
| Ezra | 457 |
Thus the story of Adam in its present form was written down 3547 years after it had occurred. The story of Abraham was written down 1539 years after it occurred. The transactions between Yahve and Moses were written down 1114 years after they occurred.
To gauge the full significance of this, let us call to mind that the poet Tennyson a few years back compiled from old ballads and chronicles the story of Arthur, a king separated from him by about the same gap of time that parted Ezra and Moses. The poet was honest, according to our ideas of honesty, and sought to give a faithful picture of Arthur's court—with a success that is only moderate. But Ezra was not honest, that is, in our sense of the word. His nation had been a captive of the Babylonians, and had been released from slavery and the lash by Cyrus. In consequence, the molten bulls of the temples of the Jewish taskmasters stank in his nostrils, and led him to advocate the severe nakedness of the Persian fire-altar. And he proposed to do this, not so much by writing new books as by altering the old records and legends, and proclaiming his views through the mouths of the time-honoured patriarchs.
But all this involved a grotesque inference that he seems not to have anticipated. If Abraham, Jacob, Moses, Solomon, knew in their secret hearts that the one fierce hatred of Yahve was the graven image, their assiduous idolatry spread over 1500 years must have been a pure comedy, intended to insult Yahve, not to conciliate him.
What is the object of the religion of the savage? Anthropology has recently answered this question.
The religion of the savage is a slavish reign of terror.