28. Here let it be noted that Christianity was not the only religion which was rehabilitated in the Alexandrian schools. On the contrary, all the popular oriental systems then in active being had long previously passed through the same representative theological schools and creed-making institutions of that royal and commercial city. All were remodeled in its theological workshops—a fact which accounts most conclusively for the same train of religions ideas and historical incidents being found in the later sacred books of each. And besides, Sir William Jones says, "The disciples of these various systems of religion had intercourse with each other long before the time of Christ, which would necessarily bring about a uniformity in the doctrines and general character of each system."
29. The disciples of all the religious systems cited their initiatory miracles as a proof of being on familiar terms with God Almighty. They all (as is claimed) healed the sick; all restored the deaf, the dumb, and the blind; all cast out devils, and all raised the dead. (See chapter on Parallels.) In fact, all their miracles and legendary marvels run in parallel lines, because all were recast in the same creed-mold in Alexandria. A coincidence is thus beautifully explained, which would otherwise be hard to account for.
30. Mr. Gibbon says, "It was in the school of Alexandria that the Christian theology appears to have assumed a regular and scientific form" (Decline, &c., chap. xv.); that is, the regular and scientific form of Budhism or Essenism.
31. Pregnant with meaning is the text, "It was in the city of Antioch the disciples were first called Christians." (Acts xi. 36.) Here is conclusive proof that the disciples of the Christian faith were not always known by the same name, and were not at first called Christians. Then what were they called during the earlier years of their history?
Here is a great and important query, and one involving a momentous problem. Couple the two facts together, that the disciples were first known as Christians at Antioch, and that the Essenian order of believers expired and went out of history about that period, and the question is at once and forever satisfactorily settled. It was not an infrequent act on making important changes in a religion, and adopting some new items of faith to change the title of the system, and give it a new name.
After Alexander Campbell had made some modifications in his previous religious faith, and started a new church, his followers were popularly called Campbellites. Elias Hicks ingrafted some reform ideas into the Quaker faith, and instituted a new society of that order. Hence, and henceforth, his disciples were known as Hicksites. In like manner Jesus Christ having made some innovations in his inherited Jewish faith (which was of the Essene stamp) by ingrafting more of the Budhist doctrine into it, his followers were henceforth called Christians. How complete the analogy! Here let it be borne in mind, as powerfully confirmatory of this conclusion, that the first Christians were (as history affirms) "merely reformatory Jews." The twelve chosen were all Jews, probably of the Essene order. According to the Rev. Mr. Prideaux (Jewish History), the Jews of this order were first called Israelites, in common with the other tribes; then Chassidim; and thirdly Essenes. And finally, after the Essenian Jesus Christ, with some new radical ideas, proclaimed, "Ye have heard it hath been said by them of old time" thus and so, "but I say unto you" differently. The title was again changed, and they adopted or received the name of Christians—the Essenes going out of history at the very date Christians first appear in history. Put this and that together, and the chain is welded. Thus we can as easily trace the origin of Christianity as we can trace the origin of a root running beneath the soil in the direction of a certain tree. History, then, proclaims that to the honest, pious, deeply-devout, self-denying, yet ignorant, slothful, and filthy Budhistic Essenes must be awarded the honor or dishonor of giving birth to that system of religion now known as Christianity.
CHRISHNA AS A GOD—ADDITIONAL FACTS.
The following additional facts relative to the history, character, life, and teachings of Zeus Chrishna, or Jeseus Christna (as styled by one writer) are drawn mostly from the Vedas, Baghavat, Gita (Bible in India).
1. His Virgin Mother, her Character.—The holy book declares, that "through her the designs of God were accomplished. She was pure and chaste; no animal food ever touched her lips; honey and milk were her sustenance; her time was spent in solitude, lost in the contemplation of God who showered upon her innumerable blessings; she looked upon death as the birth to a new and better life; when she traveled, a column of fire in the heavens went before her to guide her. One evening, as she was praying, she heard celestial music, and fell into a profound ecstasy, and being overshadowed by the spirit of God, she conceived the God Chrishna." (Baghavat, Gita).
2. Chrishna, his Life and Mission.—This sin-atoning God was about sixteen when he commenced active life. Like Christ, he chose twelve disciples to aid him in propagating his doctrines. "He spent his time working miracles, resuscitating the dead, healing lepers, restoring the deaf and the blind, defending the weak against the strong, and the oppressed against the oppressor, and in proclaiming his divine mission to redeem man from original sin, and banish evil, and restore the reign of good." (Baghavat, Gita.) It is declared that he came to teach peace, charity, love to man, self-respect, the practice of good for its own sake, and faith in the inexhaustible goodness of the Creator; also to preach the immortality of the soul, and the doctrine of future rewards and punishments, and to vanquish the prince of darkness, Rakshas. It is further declared that "Brahma sent his son (Chrishna) upon the earth to die for the salvation of man." "His lofty precepts and the purity of his life spread his fame throughout all India, and finally won for him more than three millions of followers." "He inculcated the sublimest doctrines, and the purest morals, and the grand principles of charity and self-denial." "He forbade revenge, and commanded to return good for evil, and consoled the feeble and the unhappy." "He lived poor, and loved the poor." "He lived chaste, and enjoined chastity." "Problems the most lofty, and morals the most pure and sublime, and the future destiny of man, were themes which engaged his most profound attention."