but I say to them, in teaching them the law, 'Live, oh ye pious ones, so as to conceal your good works, and to let your sins be seen.'"

At this point we pause once more to draw a parallel between Siddartha and Jesus, though, in the delineation of the doctrine of the latter, we shall see a discrepancy which appears to indicate two distinct authorships in the recorded story. We refer, in the first place, to Luke vi, wherein we find, v. 27, et seq., "Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you, and to him that smiteth thee on the one cheek offer also the other" (compare Matt. v. 39, 40). Again, Matt. vi. 3, "When thou doest alms, let not thy left hand know what thy right hand doeth," and in v. 6, "When thou prayest, enter into thy closet," &c.; v. 16, "When ye fast, be not, as the hypocrites, of a sad countenance."

Side by side with this we may place the directions given in Matt, x., where we find that Jesus called his disciples unto him, and gave them "power against unclean spirits to cast them out, and to heal all manner of sickness and all manner of disease "--they were, moreover, "to cleanse the lepers and raise the dead," i.e.t the disciples were to perform miracles; but if they, in their wanderings and teachings, should be rejected, despised, or affronted, the apostles were to shake off the dust of their feet against the persecutors, being certain that condign punishment would fall upon the offenders.

It is curious that in the histories of the Indian and the Jew, there should be a.n.a.logous discrepancies between records of their sayings and doings. Siddartha and Jesus are represented, each of them, as declining to perform miracles when asked or expected to do so. Nevertheless, in the same histories we find marvellous accounts of the wonders which they performed. We have seen the clashing reports of Buddha, the following reports of the son of Mary are equally discordant. To make the dissonance more striking, we place the pa.s.sages in parallel columns.

[Ill.u.s.tration: 141]

At what time after the death of Jesus the miracles recorded of him were fabricated we can scarcely tell. If, with most critical scholars, we believe that John's Gospel was written by some Neoplatonic Greek, at least a century and a-half after the period alluded to, we must also believe, either that all the legends about the casting out of devils by the son of Mary were invented after the time when "John" lived, or else, which is probable, that the last evangelist gave no credit to them, if they did already exist; and if the good sense and superior knowledge of "John" led him to discredit the tale about the legion of devils, which left one man* to enter into about two thousand pigs, I do not see that other Christians are obliged to believe the legend. From considerations which we advanced in the articles Prophets, Prophecy, &c., in _Ancient Faiths_ (Vol. II., p. 515), and especially in the history of Barcochab, who was supposed to be the Messiah by some Jews in A.D. 131-5, we argued that new matter was certainly introduced into the story of Jesus told by Matthew, Mark, and John, as late as the era of that enthusiastic Hebrew leader. We noticed the doubts that existed in the minds of many early Christians as to whether this redoubtable warrior was not "the man"

of whom the prophets spake. We may now still further notice that he professed to perform miracles, which appear to be thoroughly contemptible when weighed against those of the gospels. To our mind it is inconceivable that the followers of Mary's son could have been acquainted with the marvellous works attributed to Jesus in the gospels, and, yet be shaken by such a man as Barcochab. We notice, also, that not one "Epistle" writer refers to them--consequently, we believe that all the wondrous tales told of the prophet of Nazareth, must have been introduced after the time of Hadrian (in whose reign Barcochab was destroyed), and were fabricated by pious Christians, to prove that the Messiah, in whom they believed, was infinitely superior to that warrior whom others had for a time trusted. Both, to be sure, had been killed by the Romans, and thus both might seem upon a par, but if history could be cooked--and there is probably no single history existing which is strictly true--to show that the first performed a hundred times the wonderful works of the second, he would thus become greatly exalted. See especially Matt. xxiv. 24, in confirmation of this view. Be this as it may, there is, I understand, solid foundation for the a.s.sertion that the New Testament, such as we have it now, might have been composed, altered, curtailed, added to, remodelled, or otherwise fashioned, at any period between the years a.d. 50 and 300, after which change was difficult, though we cannot say impossible. A corresponding statement is true of the books which record the life and doctrines of Buddha.

* In Matthew viii. 30-32, we are told that there were two men who were possessed with the devils which subsequently entered the herd of swine;--in Mark v. 11-13, the spirits are represented as being concentrated in one person, and in Luke viii. 32-33, the tale appears in the same guise as in Mark--only the man is made to call himself "Legion," on account of the mult.i.tude of devils living inside him. In cases of this kind one need not be rigidly particular, for it signifies little whether the spirits were one thousand in one man or two thousand in two--the wonder is that spirits could talk--fly away from man to pig, or commit suicide in the bodies of the swine when they might have done the same thing in one or two men. It is clear from the miracle that certain devils change their habits when they take up their habitation in porcine instead of human beings.

At this period of our parallel we may profitably examine the New Testament, and ascertain whether we cannot extract from it a tolerably fair account of the life and teaching of Jesus, without including therein a single act of thaumaturgy. We fearlessly a.s.sert, not only that we can, but that the miracles are not an essential part of his doctrine.

For example, we learn that Jesus was the son of a woman betrothed to a carpenter, who became pregnant ere yet the ceremony of marriage was gone through. Her affianced husband did not make her frailty an excuse for annulling the contract, possibly for a good, and to him a sufficient reason. He married the already fruitful Mary, and her child pa.s.sed amongst the neighbours as being the son of Joseph. This we learn from Matt. xiii. 55, where we find the people saying, "Is not this the carpenter's son? is not his mother called Mary? and his brethren James, and Joses, and Simon, and Judas, and his sisters, are they not all with us?" a statement repeated in similar terms, Mark vi. 3. This short account is important, since it completely destroys the papal doctrine that Mary was "ever virgin," for she bore at least four other sons than her first born, and two daughters. At no period was Jesus regarded either by the family or by the neighbours as illegitimate, nor is there any reason to believe that Joseph looked upon him otherwise than as his own son. Indeed, in Luke ii. 42-48, the carpenter distinctly appears to act as if he recognized Jesus as his own offspring--in verse 48, Mary says, "Son, why hast thou thus dealt with us? behold thy father and I have sought thee sorrowing," a.s.serting as plainly as words could speak, that Joseph had begotten Jesus. It is true that the youth replied, "Wist ye not that I must be about my father's business?" but the story adds the important information, that the couple did not understand the saying.

It is clear to us, that if the legend of the impregnation of Mary by the Holy Ghost, after that event had been previously announced to her, and if, as we are told in Matt. i. 20, Joseph had been informed by "the angel of the Lord" that the foetus in Mary's womb was begotten by the Holy Ghost, it would not have been possible for Joseph and his wife to have misunderstood the words of Jesus. The very wonder which they expressed demonstrates the belief of the parents that there was nothing unusual in the conception. The father Joseph knew that he had borne his share in the event, and Mary knew that she had not conversed with any other man; consequently, for her son to indicate another father than Joseph, naturally mystified her. We therefore cannot allow the a.s.sertion to pa.s.s, that the conception and birth of Jesus was in itself a miracle.

But as we shall revert to the subject in a separate chapter, we will say no more about it here.

After living and working with his parents for some years, Jesus was attracted by the preaching of his cousin John, whose doctrines were essentially Buddhistic and Essenian. Like the Hindoos, he used water as an emblem of purification, and urged his hearers to repentance and good conduct. What motives urged John to become "the voice of one crying in the wilderness," we have no means of judging, but the gospel narratives tell us that he, like Jesus, believed in the almost immediate destruction of the world. His text was, "Repent, for the kingdom of heaven is at hand." Jesus adopted the view, and promulgated it more extensively. His text was the same as that of his cousin, but more expanded. "The kingdom of heaven means glory to the righteous, and everlasting life; misery and everlasting destruction to the wicked.

The time is near, hasten to escape from the coming vengeance."

The earnestness of Jesus, his acquaintance with the prophets, his self-denial and his constant kindness, endeared him to the common people. The same virtues had a like effect in the case of Buddha.

Amongst villagers and poverty-stricken fishermen he soon won his way, and every one had some story to tell of him, which increased in wonder as it pa.s.sed from mouth to ears, and from these to the tongue of the listeners. Those who know how an ordinary circ.u.mstance may gradually become described as miraculous, even in England, can well imagine how the miracles of Jesus and Siddartha were produced.

In time Jesus endeavoured to induce the magnates of Jerusalem to adopt his doctrine, and to trust in repentance for salvation rather than in sacrifice, but the enthusiast could not overcome the ritualists, and they at once began to weigh their power against the influence of Jesus upon the mult.i.tude. After a time the priests were convinced that supremacy rested with them, and the man who preached a religion of the heart, was sacrificed by the adherents of ceremonial. Such a fight is common, as we see around us. The Evangelicals and the Ritualists of to-day, resemble the followers of Jesus and of Moses. When the latter appeared in the guise of powerful Romanist rulers, they put down the former, but now when the former are the strongest, they endeavour to depress the latter.

After the death, or the withdrawal of Jesus from public life--for we have no belief in the legends of his resurrection--considering that his apparent decease was a prolonged fainting fit, for had he been dead blood would not have followed a spear wound as it did--the disciples of Jesus spread his fame largely. Whilst Jesus was with them they clung to him; when he was no more, each man became a preacher, and then Christianity spread until it met with Buddhism in Egypt, and thus became developed in a peculiar direction. Then came the gospels, which made Jesus a second Sakya. Although we can readily conceive that Jesus, like his paltry successor, Joe Smith, the Mormon, captivated the minds of hundreds without performing any supernatural deed, and that his "elders"

vastly increased the number of those who believed in him, yet it is clear, that ancient and modern theologians were and are anxious to establish the reality of the thaumaturgy attributed to Jesus, that they may appeal to it to demonstrate that he was the son of G.o.d, an incarnation of a portion of the creative mind--"the word," or _logos_, having the same relationship to Jehovah, the "I Am," the Self-Existent One, as Buddha, "the understanding" had to "Brahma," The Supreme One.

Accepting this issue for the sake of argument, we affirm once again that, as the miracles of Sakya and of the son of Mary are equally unreliable, or equally true, Buddha was as much a true son of G.o.d as Christ was, or that Jesus was no more an incarnation of Jehovah, than Siddartha was of Brahma. Jehovah and Brahma being merely different names for the same great Being. That miracles are not necessary to the spread of a new faith, the history of modern Presbyterianism and Mormonism distinctly proves. For further remarks, we refer the reader to the article Miracle in the preceding volume. We will postpone to a subsequent page what we have to say respecting the asceticism of the Buddhists, and that which was prevalent in the early Christian church.

For the present, we resume our account of Sakya Muni's teaching as described by St. Hilaire.

Founded upon his doctrine of absolute humility, he established the custom of confession amongst his apostles or disciples, and amongst those who venerated his teaching, though they did not' become his immediate followers. This confession was not that simply auricular one enforced by Ritualists, but it was made twice a month, at the new and the full moon, before the great Sramana and the congregation, in a clear voice. Powerful kings are reported to have followed this practice.

It will not require more than a minute's reflection to see that the Buddhistic system of confession was far superior--as regards the end in view--than that which has been adopted by Romanists and Ritualists.

Sakya and James (ch. v. 16) advised the practice in question, that the sinner might be humiliated in his own eyes, and deterred from the necessity of having again to acknowledge a fall from virtue before a congregation of the faithful. Popes and Protestant Ritualists, on the contrary, use confession for the purpose of inquiring into the character of every penitent, and the practice is adopted by the sinner, not with the view of repentance, but to wipe out periodically a sin which is habitually renewed.

If confessions were made before a congregation, instead of to a priest in a closet, or some other secret spot, there would not then be current so many scandalous stories as there are--too true, alas, in many instances--respecting women who have been debauched under the guise of religion, and priests who have prost.i.tuted the ordinances of their church, until they have made them pander to vice, and act as seeds to produce immorality.

Though personally Tathagata preached celibacy, he had not, like some of the so-called saints of Christianity, any feeling of disrespect towards family ties. He always spoke affectionately of his mother, though he never knew her, and the legends say that he endeavoured to convert her in heaven. His command that all his followers should honour their father and mother was repeatedly enforced, that being only second to the duty of learning, venerating, and keeping the law. It even went so high as to include endeavours to teach the parents if they were ignorant.

One of the main duties of every teacher appointed by Siddartha, was to go about preaching the law, and exhorting his hearers to learn and to obey it. But no one, on any account, was to introduce the persecuting element. No respect whatever was to be paid to caste, all being alike human before G.o.d. Buddha himself is described as a very striking preacher, charming his hearers by his clear and eloquent diction, astonishing them by his supernatural power, sometimes instructing the common folk with ingenious parables, and inciting them to emulation by telling what others had done. He referred to the sins which had been committed in former days by an ancient people, and how severely punished those who had committed them had been, or still were, and he even recorded his own faults, that others might learn to avoid them. He urged all his hearers to cultivate truth and reason, which is certainly not a Christian practice, and not blindly to obey their spiritual guides, as the modern faithful are taught to do. By making the practice of every virtue the sole means for attaining eternal salvation, he practically discouraged vice, but it does not appear that he endeavoured actively to denounce immorality, sin, or sinners. He did not, like many modern persons, "compound for sins they are inclined to, by d.a.m.ning those they have no mind to." It is distinctly declared that it was not necessary for ordinary followers of Buddha to become what is called "religious,"

or "to enter into religion," as friars, monks, &c. To those who preferred an ordinary mode of life, instructions were given, that they should cultivate charity, purity, patience, courage, contemplation, and knowledge. Indeed, we may a.s.sert that the precepts of Jesus, as recorded in Matthew v., vi, and viii, and in Luke iii. 7 to 14, are not essentially different from those propounded by Sakya Muni Neither the one nor the other ordered or even recommended all men to be celibate, all men to become poor, all soldiers to leave their profession--but both urged upon every one who wished for salvation, to be kind, pure, patient, courageous, thoughtful and eager after all knowledge. It would be well if those calling themselves Christians would endeavour more fully to understand that cultivating science is the same as advancing in the knowledge of G.o.d.

Some of the remarkable parables found in Buddhist books are very probably the original ones of Sakya; they are certainly ingeniously framed to ill.u.s.trate his doctrine. Nor is there wanting, indeed, one in which there is an episode resembling the story of the thief upon the cross. It is of a lovely courtesan who falls deeply in love with a jeweller, young, and a devoted follower of Buddha, and solicits his company. To every message she sends him, he returns the answer "it is not time for you to see me." At length she commits a crime, and is sentenced to have ears, nose, hands, and feet cut off, and to be carried to the graveyard to die, leaving the cut off members at her ankles. At this period the young man visits her, to see the true nature of those joys which drown men in perdition; then he consoles the poor creature by teaching her the law; his discourse brings calm into her breast, and she dies in professing Buddhism with a certainty that she will rise again amongst the good.

We may mention, in pa.s.sing, that there were female Buddhists as well as males, both being on the same footing. The law, as announced by Sakya, equally concerned and affected the two s.e.xes.

Another and very interesting parable tells of a king who came before a Buddhist priest and his a.s.sembled hearers, to the number of 350, to confess his crimes, amongst others murder, and his resolution to avoid all faults in future, and Bhagavat (the teacher's name) at once remits, in conformity with the law, the faults of the king, which have thus been expiated before a numerous a.s.sembly of the faithful, a remarkable instance of remorse, repentance, confession, and remission of sin--some centuries before Jesus was born.

At length a powerful king, Asoka, was converted to the new faith, or came to the throne already a Buddhist, in the year b.c. 263, and reigned thirty-seven years, during which time he devoted himself to spreading the religion of his choice. He sent out a cloud of earnest missionaries who spread themselves over Hindostan, Ceylon, China, j.a.pan, and Thibet.

Indeed, they seem to have gone wherever there was means of locomotion, or a knowledge of the existence of a people. As the Greeks were then certainly trading with India, both by land and sea, it would be surprising if the Buddhist missionaries had not accompanied the merchant ships, or the overland convoys to Alexandria. But this subject, it is convenient for the present to postpone.

There are two points connected with the teaching of Sakya Muni to which many Christian writers have especially addressed their remarks, apparently with the view of rendering Buddha more or less contemptible, or at least of degrading him far below Jesus of Nazareth. It is a.s.serted that Siddartha did not believe in a G.o.d, and that his Nirvana was nothing more than absolute annihilation. To these I am disposed to add, that the Buddhists were not taught to pray, nor did their founder practise the custom.

To my own mind, the a.s.sertion that Sakya did not believe in G.o.d is wholly unsupported. Nay, his whole scheme is built upon the belief that there are powers above which are capable of punishing mankind for their sins. It is true that these "G.o.ds" were not called Elohim, nor Jah, nor Jahveh, nor Jehovah, nor Adonai, nor Eliieh (I am), nor Baalim, nor Ashtoreth--yet, for "the son of Suddhodana" (another name for Sakya Muni, for he has almost as many, if not more than the western G.o.d), there was a supreme being called Brahma, or some other name representing the same idea as we entertain of the Omnipotent. Still further, in the life of Buddha, quoted by St. Hilaire (p. 9) we find the following as part of the thoughts of the young Siddartha--"The three worlds, the world of the G.o.ds, the world of the a.s.sours (the benighted ones, or, as we should call them, 'the devils ), and that of men, are all plagued by the occurrence of old age and disease." We do not, for we dare not a.s.sert that this opinion is identical with ours; but we are equally indisposed to say that the opinions current amongst ourselves are absolutely true.

Men living in future days, and whose minds are educated, will probably declare, "that the Christians of Europe and elsewhere, for nearly two thousand years, had no G.o.d but the devil They said he was good, but they painted him as one who rejoiced in pain, lamentation, mourning, and woe." Buddha preached that man suffered from the effects of his sins, and that unless he attained salvation, he would be punished everlastingly. The son of Mary, and all his followers, taught, and Christians still entertain the belief, that man suffers from the sin of a progenitor (a.s.sumed to be the parent of all mankind), and that each person will be tortured throughout eternity unless he is able to mollify his maker, who is also his judge. Both teachers had necessarily an idea of a power able to make laws for the conduct of human life, to ordain rewards for good behaviour, and to apportion punishment for offences, and yet who was sufficiently forgiving to cease from requital, "for a consideration," the bribe being invariably a b.l.o.o.d.y one. Jesus called this power "my Father," Siddartha called him Brahma, the Supreme one.

Jesus and his followers have a.s.serted that the power of the son with "the Father" is so great, that the latter will conform to the former, nay, he even a.s.serts his ident.i.ty with the Supreme in the words "I and my father are one," (John x. 30). See also Acts iv. 12, and 1 Thess. v.

9, in which it is distinctly affirmed that Jesus is the sole means by which man can attain salvation, or, in other words, turn away the wrath of G.o.d and change it into love. But Jesus could only rise to the position of equal or prime favourite by a very sanguinary process, as we find from Heb. ix. 22, that there could be no remission of sin without shedding of blood. From the following verses, and from Heb. x. 19, we learn that it is by the sacrifice of himself that Jesus entered into his heavenly powers.

Can any one who depicts the G.o.ds of savages, of Grecians and others to whom human beings were immolated in hundreds, call such deities "devils," and then a.s.sert that the Jehovah, whom he extols as above all G.o.ds, is not painted by men in the same colours. Siddartha's G.o.d was not a sanguinary one, nor did Buddha always talk of shedding blood, or profess to give his disciples his own flesh to eat, and his blood to them, that they might all drink of it.

The way in which this Supreme One, Brahma, was painted at his time was accepted by Sakya as he found it. He no more questioned the accepted truths of Hindooism, than Jesus doubted about the absolute truth of the Hebrew scriptures. But, in his own mind, after he had contemplated deeply on the subject, he believed that the discovery which he had made of the way to Nirvana, universal knowledge, or whatever else Nirvana was, had raised him above Sakra Brahma, Mahesvara, and all the G.o.ds of the pantheon.

Instead of breaking into expressions respecting the insanity or the blasphemy of such an idea, let us school ourselves into calmness, and turn to our own New Testament and read over Philippians, chap, ii. vv.

5-11, "Let this mind be in you which was also in Christ Jesus, who being in the form of G.o.d, thought it not robbery to be equal with G.o.d, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross: wherefore G.o.d hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of G.o.d the Father."

Still further, I have repeatedly heard Protestant Christian divines a.s.sert that Jesus was really "Lord of the world above," and I cannot see any greater insanity or blasphemy in the son of Suddodana believing that he was at least equal with G.o.d, than in the son of Mary a.s.serting "I and my Father are one" (John x. 30), and when reproached for making himself thus equal with G.o.d, he is reported to have remonstrated with his auditors who accused him of blasphemy because he a.s.serted himself to be the son of G.o.d. The creeds of the Anglican and Roman churches repeatedly declare the ident.i.ty of Jesus with Jehovah, e.g., "equal to the Father as touching his G.o.dhead."

The natural rejoinder to this representation is the a.s.sertion by the Christian that he knows that Jesus of Nazareth really was what he represented himself, and he is sure that Sakya Muni was not; but, on the other hand, the Buddhist may say just the reverse with equal pertinacity. This argument, if such a name it really deserves, is so common amongst all careless religionists, that it deserves a few words in reply. It is based upon the very natural notion, "what I believe, must be true," and to an objector, the only answer is the question, "you don't fancy that I can be wrong, do you?" When two such persons as a Christian and a Mahometan met in days gone by, these were the only arguments used by each, and they were first of all enforced by such revilings as come naturally to the faithful--"hound of a Moslem"--"dog of a Christian," "you are a serpent"--"you are a viper," and the like; from words they came to blows, and the strongest arm was supposed to demonstrate the correctness of the victor's faith. If, instead of taking physical strength as a test of truth, we a.s.sume that a numerical preponderance on one side or another proves the correctness of the belief held by the greatest number, we come to the absurd conclusion that what is right to-day may be wrong to-morrow. Babylonians were once far more numerous than Jews, and Jews than Christians, to-day the last exceed vastly both the others. Now, there are more Buddhists in existence than true followers of Jesus, in the next century the proportion may be reversed.

Truth does not so fluctuate, and a philosopher who uses his reason will take up a different stand entirely, and affirm that a man cannot become G.o.d by meditation, fancy or a.s.sertion, nor yet by the consent or vote of millions of his fellow-men, and that the a.s.sumption that any individual must be, and is the begotten son of G.o.d, is on a par with the folly of the potentates who call themselves brothers of the sun and moon. Such absurdity and blasphemy are very common, nevertheless, and men believe that Jesus is G.o.d, because they have elected him to that elevated position by a general vote--or European plebiscite.

We now address ourselves to another important statement made by some writers upon the religion of Sakya Muni, to the effect that he taught annihilation to be the end most desirable for good men who have learned and practised the law. This view is held by St. Hilaire, who, in almost every other respect, has shown himself an historian rather favourable to Siddartha than otherwise, and who speaks with some regret of the conclusion which he feels obliged to draw. But he is opposed upon this point by a very great English or German authority, viz., Max Muller, who, in a lecture delivered before the general Meeting of the a.s.sociation of German Philologists at Kiel, and which is to be found translated in Trubner's _American and Oriental Literary Record_, Oct.

16, 1869, distinctly declares his belief that the nihilism attributed to Buddha's teaching forms no part of his doctrine, and that it is wholly wrong to suppose that Nirvana signified annihilation.

When two such earnest inquirers differ, it is instructive to notice the reason why. This is to be found in the fact that the etymological signification of the word does signify "nothingness," or "extinction,"

but not, as Muller contends, annihilation of the individual, but a complete cessation of all pain and misery. The last quoted author shows that Siddartha used Nirvana as synonymous with Moksha, Nirvritti, and other words, all designating the highest state of spiritual liberty and bliss, but not annihilation. It seems to be perfectly clear that what was meant by Sakya is, that to the good who have embraced the means of salvation preached by him, the future world would be a haven of rest, in which all sorrow, suffering, and sin should be annihilated. But the teacher does not go beyond this, and descant upon the opposite conditions, and promise joys ineffable and full of glory. His followers believe that they will attain to immortality, and that they will be free from all such horrors as life brings with it. But the pleasures which they expect are negative.

Before we either pity or despise Siddartha for not giving his followers any idea of what we call Heaven, it would be well to endeavour to discover the true teaching of Jesus of Nazareth upon this point, and the ideas of his followers. We must also say a few words about his ideas of h.e.l.l. He clearly believed that there was a place in which those whose lives had been wicked would be punished after death by the devil and his angels--the place was one of outer darkness, where shall be weeping and wailing, and gnashing of teeth (Matt. viii. 12). In Matt. xiii. 42 this place of outer darkness is described as "a furnace of fire," and in Mark ix. 43-44 this fire is described as one that never shall be quenched, and in which there lives a worm. In Luke xvi. 23-24 there is an expression of the belief that the body lives after death in its usual form, and has eyes, a tongue, the power of speech, &c.; yet in Matt. x.

28 the doctrine is inculcated that both body and soul are destroyed in h.e.l.l. In Jude 7 and 13 h.e.l.l is again described as a place of unquenchable fire, and yet one occupied by the blackness of darkness; whilst in Revelation xix. 20 and xx. 10 we are told that the fire is a lake of burning brimstone. Of the absolute locality of this horrible spot not a word is said.

On the other hand, Heaven is described (Matt xiii. 43) as a place where the righteous shall shine forth as the sun in the kingdom of G.o.d. In Luke xvi. 22 the pleasure of Heaven is made to consist of a simple repose in the bosom of Abraham; but though we are there led to believe that the blessed can see the torments of the d.a.m.ned, it does not appear that either "the father of the faithful," or the poor beggar Lazarus, take any pleasure in contemplating them, as some few divines of the church of England believe that they will do, when they have arrived at the abode of bliss, and see their enemies in the burning lake. Paul, when writing to the Corinthians, (1 Ep. xv.) gives his idea of the resurrection of the just as one in which each man will be a spiritual edition of his former terrestrial self, but beyond the statement in 1 Thess. iv. 17, that the redeemed will, when in heaven, dwell for ever with the Lord, he expresses no opinion of the occupation of the glorified ones. In John's gospel (xiv. 2) Jesus is reported as saying,--"In my Father's house are many mansions or houses--I go to prepare a place for you," but there is nothing like any account of what is to be done in those abodes.

Again, we find, Ps. xvi. 11, in a verse which has been largely adapted to Christianity, an idea of Heaven given thus--"in thy presence is fulness of joy, at thy right hand there are pleasures for evermore."

What David's pleasures were we may judge from his life, and we may fairly imagine that the writer of the pa.s.sage had an idea something like that of Mahomet--that there were houris in Heaven for the delectation of the faithful. But in Isaiah lxiv. 4, and I Cor. ii. 9 everything about Heaven is declared to be vague--a something which the eye has not seen, the ear heard, or the heart conceived.

In the book called _The Revelation of St. John the Divine_, we have a far more detailed account of what was believed by some about heaven, than in any other, and there is no doubt that to it a large number of Christians appeal, for it is, indeed, almost the only foundation on which they can build. Yet the Apocalypse was for a long time an uncanonical book, and its truth and value were, and still are, doubted by many of the faithful. In the part referred to, heaven is described as a place incalculably rich in gold and precious stones, in music and pleasant odours, and its joys are pour-trayed as consisting in constant contact with the evidences of wealth, and in eternally singing a certain refrain, an hour of which would be a great trial to human ears. To this is added the absence of pain, sorrow, and suffering. The New Jerusalem, described in chapter xxi. is nothing more than a palace similar to that of Aladdin, which is described in _The Arabian Nights?_ fabulously adorned with gems, lighted by other means than a burning sun or a cold moon, cooled or refreshed with a river of clear water, and furnished with trees bearing different kinds of fruit, but all delicious--thus involving the certainty that the singing referred to, must have been suspended whilst the palate was regaled--and having leaves said to be _for the healing of the nations_. The words thus italicised seem to show the indefiniteness of the _idea_, we dare not say of the _knowledge_ of John, for the existence of this new Jerusalem involves the absence of any disease which required healing; and every person who was not already a.s.signed to the brimstone lake, was a resident on the margin of the crystal river. Such discrepancies are common in visionary writings, and ought to make us distrust them; but instead of that, wild theories are founded upon these absurdities, and the builders thence attempt to prove their own superior knowledge. Well, in this new Jerusalem, every man is to be a ruler, for we are told, that in it the servants of the Lamb (chap. xxii. 3 sq.) shall serve him, and see his face, that his name shall be written upon their foreheads, and they shall _reign_ for ever and ever. The word italicised, very naturally recalls to us an earlier pa.s.sage in the same book (chap, i. 6) wherein the writer expresses the belief that Jesus Christ has made his followers "kings and priests."

It is then clear that John had the notion that in heaven every denizen would be a king. But king over whom? or over what? if every one in new Jerusalem is a ruler, what is he a ruler of? It is, to the critic, moderately certain, that all which the words are intended to convey is, that every inhabitant of the New Jerusalem or Heaven will be as rich and happy as a mundane sovereign. This, again, involves the belief that the author of the Apocalypse had an essentially sensual idea of Heaven, and that he pourtrayed it as a man would do, who, pining in misery, suffering from disease, pinched with want, obliged to serve as the slave of wealth, and to contribute much, out of his little, to the king's taxes, saw daily, and envied deeply, the high position and great wealth of a tyrant, with whom, his faith induced him to believe, that he would change places hereafter.

That the descriptions of Heaven in Revelation can be considered as reliable, by any thoughtful Christian, I marvel, for they are bound up with an a.s.surance which the lapse of time has fully demonstrated to be false. In chap, xxii., v. 12 and 20, the one who is described as the Lord of the New Jerusalem, the Christian Heaven, a.s.serts that he is coming quickly, and that his reward is with him. Yet in no sense of the words is this true, nor has it ever been so.

Tested, then, by every available means, we a.s.sert that the Heaven described by Jesus of Nazareth and his immediate followers is quite as vague, indistinct, and unreliable as the Buddhist Nirvana; or, if the affirmative be preferred, we say that the Christian Heaven is quite as uncertain or indefinite a prize for Jesus' disciples as the Nirvana of Sakya. Both teachers seem to have been equally confident of the existence of a h.e.l.l, and equally cautious in expressing their ideas about a Heaven. And we, who have had the advantage of many centuries of civilization and thought, dare no more frame or promulgate a scheme of Elysium than the Romans did--we really know nothing whatever about a future state.

There is this, however, to be said in favour of Siddartha--he did not, like Mahomet and John, preach a Paradise, in which all the pleasures are worldly, sensuous, or sensual--John promising music and fruit, Mahomet feasting and women. All the Indian's teaching pointed to a future world, in which human pa.s.sions, frailties, and propensities would find no place, for the purified being would cast off, with his earthly body, every carnal appet.i.te. In fact, there is reason to believe that Buddha's idea was, that after death each essence would become reincorporated with the Great Spirit, of whom his soul had originally formed a part. It is doubtful whether any of us could tell him a more perfect way to the truth about the matter.

Yet, although neither Sakya nor Jesus gave any distinct account of Heaven, it is certain that some of their followers have done so, and it is remarkable to see how they have developed their ideas in the same way. Compare, for example, the account given by John, Apocalypse chaps, xxi., xxii., with the following account, which I copy from the _Kusa Iatakya_, a Buddhistic legend of Ceylon, by T. Steele, p. 195.