Bible Myths and their Parallels in other Religions by T. W. Doane

ii. p. 318. [280:9] Hist. Hindostan, vol. ii. p. 316. [280:10] "Elizabeth, hearing that her son John was about to be searched for (by Herod), took him and went up into the mountains, and looked around for a place to hide him. . . . But Herod made search after John, and sent servants to Zacharias," &c. (Protevangelion, Apoc. ch. xvi.) [280:11] Hist. Hindostan, vol. ii. p. 321. [281:1] Infancy, Apoc., ch. xx. 1-8. [281:2] Hist. Hindostan, vol. ii. p. 321. [281:3] Infancy, Apoc., ch. xviii. 1-3. [281:4] Hist. Hindostan, vol. ii. p. 343. [281:5] Infancy, Apoc., ch. xviii. [281:6] Hist. Hindostan, vol. ii. p. 340. Aryan Mytho., vol. ii. p. 136. [281:7] Infancy, Apoc., ch. xvii. [281:8] Hist. Hindostan, vol. ii. p. 319, and ch. xxvii. this work. [281:9] Matthew, viii. 2. [281:10] Hist. Hindostan, vol. ii. p. 320. [281:11] Matt. xxvi. 6-7. [281:12] See ch. xx. [282:1] Prog. Relig. Ideas, vol. i. p. 71. [282:2] Matt. xxii. Luke, xxviii. [282:3] See ch. xx. [282:4] John, xix. 34. [282:5] See Vishnu Purana, p. 612. [282:6] Luke, xxiii. 43. [282:7] See ch. xxii. [282:8] See Ibid. [282:9] See ch. xxiii. [282:10] Matt. xxviii. [282:11] See ch. xxiii. [282:12] See Acts, i. 9-11. [282:13] See ch. xxiv. [282:14] See passages quoted in ch. xxiv. [282:15] See Oriental Religions, p. 504. [282:16] Matt. xxiv. 31. Rom. xiv. 10. [282:17] See ch. xxvi. [282:18] John, i. 3. I. Cor. viii. 6. Eph. iii. 9. [282:19] See Geeta, lec. x. p. 85. [282:20] Rev. i. 8, 11; xxii. 13; xxi. 6. [282:21] He is described as a superhuman organ of light, to whom the superhuman organ of darkness, the evil serpent, was opposed. He is represented "bruising the head of the serpent," and standing upon him. (See illustrations in vol. i. Asiatic Researches; vol. ii. Higgins' Anacalypsis; Calmet's Fragments, and other works illustrating Hindoo Mythology.) [282:22] Jesus, "the Sun of Righteousness," is also described as a superhuman organ of light, opposed by Satan, "the old serpent." He is claimed to have been the seed of the woman who should "bruise the head of the serpent." (Genesis, iii. 15.) [283:1] See ch. xxvii. [283:2] According to the New Testament. [283:3] See Bhagavat Geeta. [283:4] John, xiii. 23. [283:5] Williams' Hinduism, p. 215. [283:6] Ibid. p. 216. [283:7] Matt. xvii. 1-6. [283:8] "He was pure and chaste in _reality_," although represented as sporting amorously, when a youth, with cowherdesses. According to the pure Vaishnava faith, however, Crishna's love for the Gopis, and especially for his favorite Radha, is to be explained allegorically, as symbolizing the longing of the human soul for the Supreme. (Prof. Monier Williams: Hinduism, p. 144.) Just as the amorous "_Song of Solomon_" is said to be _allegorical_, and to mean "Christ's love for his church." [283:9] See Indian Antiquities, iii. 46, and Asiatic Researches, vol. i. p. 273. [283:10] John, xiii. [283:11] Vishnu Purana, p. 492, _note_ 3. [283:12] I. Timothy, iii. 16. [283:13] Brahma, Vishnu, and Siva. _Crishna is Vishnu in human form._ "A more personal, and, so to speak, _human_ god than Siva was needed for the mass of the people--a god who could satisfy the yearnings of the human heart for religion of faith (_bhakti_)--a god who could sympathize with, and condescend to human wants and necessities. Such a god was found in the second member of the Tri-murti. It was as _Vishnu_ that the Supreme Being was supposed to exhibit his sympathy with human trials, and his love for the human race. "If _Siva_ is the great god of the Hindu Pantheon, to whom adoration is due from all indiscriminately, _Vishnu_ is certainly its most popular deity. He is the god selected by far the greater number of individuals as their Saviour, protector and friend, who rescues them from the power of evil, interests himself in their welfare, and finally admits them to his heaven. But it is not so much _Vishnu_ in his own person as _Vishnu_ in his _incarnations_, that effects all this for his votaries." (Prof. Monier Williams: Hinduism, p. 100.) [283:14] Father, Son, and Holy Ghost. Jesus is the Son in human form. [284:1] Williams' Hinduism, p. 211. [284:2] Matt. vi. 6. [284:3] Williams' Hinduism, p. 212. [284:4] I. Cor. x. 31. [284:5] Williams' Hinduism, p. 213. [284:6] John, i. 3. [284:7] Williams' Hinduism, p. 213. [284:8] John, viii. 12. [284:9] Williams' Hinduism, p. 213. [284:10] John, xiv. 6. [284:11] Williams' Hinduism, p. 213. [284:12] Rev. i. 17, 18. [284:13] Williams' Hinduism, p. 214. [284:14] Matt. ix. 2. [284:15] Prov. xxiii. 26. [284:16] Rev. xxi. 23. [284:17] Quoted from Williams' Hinduism, pp. 217-219. [285:1] It is said in the Hindoo sacred books that Crishna was a religious teacher, but, as we have previously remarked, this is a later addition to his legendary history. In the ancient epic poems he is simply a great hero and warrior. The portion pertaining to his religious career, is evidently a copy of the history of Buddha. [285:2] "Est Crishna (quod ut mihi pridem indicaverat P. Cassianus Maceratentis, sic nunc uberius in Galliis observatum intelligo avivo litteratissimo De Guignes) nomen ipsum corruptum Christi Servatoris." [285:3] See Williams' Hinduism, and Maurice: Hist. Hindostan, vol. ii. p. 269. [285:4] See Celtic Druids, pp. 256, 257. [286:1] "Alexander the Great made his expedition to the banks of the Indus about 327 B. C., and to this invasion is due the first trustworthy information obtained by Europeans concerning the north-westerly portion of India and the region of the five rivers, down which the Grecian troops were conducted in ships by Nearchus. Megasthenes, who was the ambassador of Seleukos Nikator (Alexander's successor, and ruler over the whole region between the Euphrates and India, B. C. 312), at the court of Candra-gupa (Sandrokottus), in Pataliputra (Patna), during a long sojourn in that city collected further information, of which Strabo, Pliny, _Arrian_, and others availed themselves." (Williams' Hinduism, p. 4.) [286:2] Monumental Christianity, p. 151. See also, Asiatic Researches, i. 273. [286:3] See Asiatic Researches, vol. i. pp. 259-273. [286:4] Quoted in Monumental Christianity, pp. 151, 152. [286:5] See chapter xviii. [286:6] See Prichard's Egyptian Mythology, p. 112. [287:1] In speaking of the antiquity of the _Bhagavad-gita_, Prof. Monier Williams says: "The author was probably a Brahman and nominally a Vishnava, but really a philosopher whose mind was cast in a broad and comprehensive mould. He is supposed to have lived in India during the first and second century of our era. Some consider that he lived as late as the third century, and some place him even later, _but with these I cannot agree_." (Indian Wisdom, p. 137.) [287:2] In order that the resemblances to Christian Scripture in the writings of Roman philosophers may be compared, Prof. Williams refers the reader to "Seekers after God," by the Rev. F. W. Farrar, and Dr. Ramage's "Beautiful Thoughts." The same sentiments are to be found in _Mann_, which, says Prof. Williams, "few will place later than the fifth century B. C." The _Mahabhrata_, written many centuries B. C., contains numerous parallels to New Testament sayings. (See our chapter on "Paganism in Christianity.") [287:3] Seneca, the celebrated Roman philosopher, was born at Cordoba, in Spain, a few years B. C. When a child, he was brought by his father to Rome, where he was initiated in the study of eloquence. [288:1] Indian Wisdom, pp. 153, 154. Similar sentiments are expressed in his Hinduism, pp. 218-220. [288:2] Indian Wisdom, p. iv. [288:3] Cox: Aryan Mythology, vol. ii. pp. 137, 138. [288:4] Ibid. p. 131. [288:5] Williams' Hinduism, pp. 119-110. It was from these sources that the doctrine of _incarnation_ was first evolved by the Brahman. They were written many centuries B. C. (See Ibid.)