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g § Vā n r r ം = لاس لخلاد --- it is important and is likely to excito further investigation. . Besides, Mr. Beal's observations commond, themselves by 峨 spirit of caution and impartiality which. seems to guide als' his valuable researches about Bພູldha and Buddhism. For the sake of convenience we may say once for all that what follows is taken from entirely Beal's Introduction to “The Legends of Sakya Buddha :”–“ Some of these events (Legends which are both Bnddhistic as well as Christian) l do not find in any Christian work within my reach. But others are undoubtedly ཨ་ས3ཅན་༠ BupDRISMAND CHRISTIANITY' | . commonly referred to. The pre-existence ..of, Budhisatva in heaven---liis miraculous 彝 o o o d inchrnatio-the songs of the Suddhavasa Devus (angels) at his birth—the events of his early childhood—his temptation in the desert—and his life of continual labour and travel.--these points of agreement with the žospel narrative natural y arouse curiosity and require cKainination. Noto 2 to P. VIII : “ Tho- J'ranciseam Monk plato' Corpin reports that the Cathay,ans have an Old and New Testanicnt of their own, and Lives of the Fathers and , religious recluscs and buildings used for ("witches &c., (Yule's Cathay.) Andrew Corsalis to 1)uke Lorenzo de' Medici (lo CXLI, n.) In a ( 'hinese work on the “Art of War (under the heading: Fu-ltonke-gun) it is partieularly mentionoil fhat'the Portuguese on their first visit to Canton foul Malacca spento the greater portion of their time in reading 13uddhist books (For other illusion vide: Yulo and orher writers down to lluc and Gabet.) “If we could provo that they were unknown in the East fou centuries after Christ, othe explanation would be eisy. But all the Äidence we have ராக் to prove the confrowy, (The italics are ours) Nor can we dismiss this consideration in the way a later p 灣 - !س ዘካ) • * writer has dono (Bastian : “..WE:Assung der £uddhisten”,
- * $இt all these Legends or stories (Er.hhມgen) wherever found, are equally worthless, that they are, in fact, exploded myths.', to o, . “How then may wo explain the iai It would be better at once to sa: present state of knowledge, there is no complete explanation to offer. Wo must wsit until datën äro finally ஆண், fixed.
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5 . டிடே - مستة - م. • " Note 1°to P. IX: “ It aroull ho a natural inferena, that many of the crents in the Legend of Buddha were borrored from the 4pocryphal G »prls (comp. e. gr. ihi, Gospel of the Infancy cap. XX; Our Lord learning his Alphabet' with the account given in Chapter XI. of this volnm) i/' rr rropo 'quife certa;, thout these Арсигурћи? ( fospels hitd mot borrow', 'from it titalieirod by us.) “We cannot doubt however, that there was a large inixture of E isform tradition and perhaps Eastern teaching running through Jewish Literature at the five of ("hrist's birth and í: is not unlikely , it a certain announs of Ilchrew folk-lo. i. of found its way to the East. . It will be enough for the present to devote this intel ommunication of . thought, without enteriug further into minute Conipal isons, Note 1 to P. X : “Readers sever,il Coincidence; in {{te following lages will observe those already referred to. The most singular of these is the ini of Buddha to estal lis'i a “ Religious Kingdom” (Dharmachakran, i.o. “ Kinglon of Heaveıı” We aro told again Iightfoot Exer, it Talmud sub. ('ap. IX. V, 2, 81. Johns' (Hospel) shat the Jews believed in the pre-existence of souls and a modified form of the luctanipcyclosis. The singular agreement between the Buddhist Mitta” (Maitri) and the “ Chuiry” of the New Testamóut has called forth a remark from Mr. Alwis that the coincidence is “very remarkable” (Puli Translations Part, I. I. Its.) The account given by St. Peter (Fp. II, Cap 3) of the earth once destroyed by water and about to be destroyed by file is in agreement with the Buddhist story (Vide : (atena. SubYog, Kalpa) ! guruny other purullelisms inlyht be points d out.” ū ..? " 'Ix.' * There is at least one more point of similarity which is far too interesting not to be noticed somewhat in detail". What sort of men—of who rocters do the internal principles and the interral institutions of Buddhisin and Christianity tend to produce # ўen மக் Ad strikingly .Aا similar Christian Saintsi. merely in their virtues but let us be permitted add to also in their vices or rather defects. It is very interpfling to make come: , o k t r" |
