Rose like an exhalation.
Priests gathered in enormous numbers from all the great Buddhist monasteries to do honour to the festival of the foundation. One place alone sent not less than 96,000. Among the rest it is mentioned that ‘Maha Dhammarakkito, théro (i.e. senior priest) of Yóna, accompanied by 30,000 priests from the vicinity of Alasaddá, the capital of the Yóna country, attended[[442]].’ It is obvious that no weight can be attached to a statement occurring as part of a story of which the other details are so manifestly false. An establishment of 30,000 Buddhist priests at Alexandria would indeed be a phenomenon of which historians have shown a strange neglect.
General ignorance of Buddhism in the West.
Nor is the presence of any Buddhist establishment even on a much smaller scale in this important centre of western civilization at all reconcilable with the ignorance of this religion, which the Greeks and Romans betray at a much later date[[443]]. For some centuries after the Christian era we find that the information possessed by western writers was most shadowy and confused; and in almost every instance we are able to trace it to some other cause than the actual presence of Buddhists in the Roman Empire[[444]]. |Strabo.|Thus Strabo, who wrote under Augustus and Tiberius, apparently mentions the Buddhist priests, the sramanas, under the designation sarmanæ, (Σαρμάνας)[[445]]; but he avowedly obtains his information from Megasthenes, who travelled in India somewhere about the year 300 B.C. and wrote a book on Indian affairs. |Bardesanes.|Thus too Bardesanes at a much later date gives an account of these Buddhist ascetics, without however naming the founder of the religion; but he was indebted for his knowledge of them to conversations with certain Indian ambassadors who visited Syria on their way westward in the reign of one of the Antonines[[446]]. |Clement of Alexandria.| Clement of Alexandria, writing in the latest years of the second century or the earliest of the third, for the first time[[447]] mentions Buddha by name; and even he betrays a strange ignorance of this Eastern religion[[448]].
Hippolytus.
Still later than this, Hippolytus, while he gives a fairly intelligent, though brief, account of the Brahmins[[449]], says not a word about the Buddhists, though, if he had been acquainted with their teaching, he would assuredly have seen in them a fresh support to his theory of the affinity between Christian heresies and pre-existing heathen philosophies. |A Buddhist at Athens.|With one doubtful exception—an Indian fanatic attached to an embassy sent by king Porus to Augustus, who astonished the Greeks and Romans by burning himself alive at Athens[[450]]–there is apparently no notice in either heathen or Christian writers, which points to the presence of a Buddhist within the limits of the Roman Empire, till long after the Essenes had ceased to exist[[451]].
The alleged coincidences prove nothing.
And, if so, the coincidences must be very precise, before we are justified in attributing any peculiarities of Essenism to Buddhist influences. This however is far from being the case. They both exhibit a well-organized monastic society: but the monasticism of the Buddhist priests, with its systematized mendicancy, has little |Monasticism.| in common with the monasticism of the Essene recluse, whose life was largely spent in manual labour. |Asceticism.|They both enjoin celibacy, both prohibit the use of flesh and of wine, both abstain from the slaughter of animals. But, as we have already seen, such resemblances prove nothing, for they may be explained by the independent development of the same religious principles. One coincidence, and one only, is noticed by Hilgenfeld, which at first sight seems more striking and might suggest a historical connexion. |Four orders and four steps.|He observes that the four orders of the Essene community are derived from the four steps of Buddhism. Against this it might fairly be argued that such coincidences of numbers are often purely accidental, and that in the present instance there is no more reason for connecting the four steps of Buddhism with the four orders of Essenism than there would be for connecting the ten precepts of Buddha with the Ten Commandments of Moses. But indeed a nearer examination will show that the two have nothing whatever in common except the number. The four steps or paths of Buddhism are not four grades of an external order, but four degrees of spiritual progress on the way to nirvana or annihilation, the ultimate goal of the Buddhist’s religious aspirations. They are wholly unconnected with the Buddhist monastic system, as an organization. A reference to the Buddhist notices collected in Hardy’s Eastern Monachism (p. 280 sq.) will at once dispel any suspicion of a resemblance. A man may attain to the highest of these four stages of Buddhist illumination instantaneously. He does not need to have passed through the lower grades, but may even be a layman at the time. Some merit obtained in a previous state of existence may raise him per saltum to the elevation of a rahat, when all earthly desires are crushed and no future birth stands between him and nirvana. |Buddhist influences seen first in Manicheism.|There remains therefore no coincidence which would suggest any historical connexion between Essenism and Buddhism. Indeed it is not till some centuries later, when Manicheism starts into being, that we find for the first time any traces of the influence of Buddhism on the religions of the West[[452]].