The Unknown Life of Jesus Christ Part 10

In reading the account of the life of Issa (Jesus Christ), one is struck, on the one hand by the resemblance of certain princ.i.p.al pa.s.sages to accounts in the Old and New Testaments; and, on the other, by the not less remarkable contradictions which occasionally occur between the Buddhistic version and Hebraic and Christian records.

To explain this, it is necessary to remember the epochs when the facts were consigned to writing.

We have been taught, from our childhood, that the Pentateuch was written by Moses himself, but the careful researches of modern scholars have demonstrated conclusively, that at the time of Moses, and even much later, there existed in the country bathed by the Mediterranean, no other writing than the hieroglyphics in Egypt and the cuniform inscriptions, found nowadays in the excavations of Babylon. We know, however, that the alphabet and parchment were known in China and India long before Moses.

Let me cite a few proofs of this statement. We learn from the sacred books of "the religion of the wise" that the alphabet was invented in China in 2800 by Fou-si, who was the first emperor of China to embrace this religion, the ritual and exterior forms of which he himself arranged. Yao, the fourth of the Chinese emperors, who is said to have belonged to this faith, published moral and civil laws, and, in 2228, compiled a penal code. The fifth emperor, Soune, proclaimed in the year of his accession to the throne that "the religion of the wise" should thenceforth be the recognized religion of the State, and, in 2282, compiled new penal laws. His laws, modified by the Emperor Vou-vange,--founder of the dynasty of the Tcheou in 1122,--are those in existence today, and known under the name of "Changements."

We also know that the doctrine of the Buddha Fo, whose true name was Sakya-Muni was written upon parchment. Foism began to spread in China about 260 years before Jesus Christ. In 206, an emperor of the Tsine dynasty, who was anxious to learn Buddhism, sent to India for a Buddhist by the name of Silifan, and the Emperor Ming-Ti, of the Hagne dynasty, sent, a year before Christ's birth, to India for the sacred books written by the Buddha Sakya-Muni--the founder of the Buddhistic doctrine, who lived about 1200 before Christ.

The doctrine of the Buddha Gauthama or Gothama, who lived 600 years before Jesus Christ, was written in the Pali language upon parchment. At that epoch there existed already in India about 84,000 Buddhistic ma.n.u.scripts, the compilation of which required a considerable number of years.

At the time when the Chinese and the Hindus possessed already a very rich written literature, the less fortunate or more ignorant peoples who had no alphabet, transmitted their histories from mouth to mouth, and from generation to generation. Owing to the unreliability of human memory, historical facts, embellished by Oriental imagination, soon degenerated into fabulous legends, which, in the course of time, were collected, and by the unknown compilers ent.i.tled "The Five Books of Moses." As these legends ascribe to the Hebrew legislator extraordinary divine powers which enabled him to perform miracles in the presence of Pharaoh, the claim that he was an Israelite may as well have been legendary rather than historical.

The Hindu chroniclers, on the contrary, owing to their knowledge of an alphabet, were enabled to commit carefully to writing, not mere legends, but the recitals of recently occurred facts within their own knowledge, or the accounts brought to them by merchants who came from foreign countries.

It must be remembered, in this connection, that--in antiquity as in our own days--the whole public life of the Orient was concentrated in the bazaars. There the news of foreign events was brought by the merchant-caravans and sought by the dervishes, who found, in their recitals in the temples and public places, a means of subsistence. When the merchants returned home from a journey, they generally related fully during the first days after their arrival, all they had seen or heard abroad. Such have been the customs of the Orient, from time immemorial, and are today.

The commerce of India with Egypt and, later, with Europe, was carried on by way of Jerusalem, where, as far back as the time of King Solomon, the Hindu caravans brought precious metals and other materials for the construction of the temple. From Europe, merchandise was brought to Jerusalem by sea, and there unloaded in a port, which is now occupied by the city of Jaffa. The chronicles in question were compiled before, during and after the time of Jesus Christ.

During his sojourn in India, in the quality of a simple student come to learn the Brahminical and Buddhistic laws, no special attention whatever was paid to his life. When, however, a little later, the first accounts of the events in Israel reached India, the chroniclers, after committing to writing that which they were told about the prophet, Issa,--_viz._, that he had for his following a whole people, weary of the yoke of their masters, and that he was crucified by order of Pilate, remembered that this same Issa had only recently sojourned in their midst, and that, an Israelite by birth, he had come to study among them, after which he had returned to his country. They conceived a lively interest for the man who had grown so rapidly under their eyes, and began to investigate his birth, his past and all the details concerning his existence.

The two ma.n.u.scripts, from which the lama of the convent Himis read to me all that had a bearing upon Jesus, are compilations from divers copies written in the Thibetan language, translations of scrolls belonging to the library of Lha.s.sa and brought, about two hundred years after Christ, from India, Nepaul and Maghada, to a convent on Mount Marbour, near the city of Lha.s.sa, now the residence of the Dalai-Lama.

These scrolls were written in Pali, which certain lamas study even now, so as to be able to translate it into the Thibetan.

The chroniclers were Buddhists belonging to the sect of the Buddha Gothama.

The details concerning Jesus, given in the chronicles, are disconnected and mingled with accounts of other contemporaneous events to which they bear no relation.

The ma.n.u.scripts relate to us, first of all,--according to the accounts given by merchants arriving from Judea in the same year when the death of Jesus occurred--that a just man by the name of Issa, an Israelite, in spite of his being acquitted twice by the judges as being a man of G.o.d, was nevertheless put to death by the order of the Pagan governor, Pilate, who feared that he might take advantage of his great popularity to reestablish the kingdom of Israel and expel from the country its conquerors.

Then follow rather incoherent communications regarding the preachings of Jesus among the Guebers and other heathens. They seem to have been written during the first years following the death of Jesus, in whose career a lively and growing interest is shown.

One of these accounts, communicated by a merchant, refers to the origin of Jesus and his family; another tells of the expulsion of his partisans and the persecutions they had to suffer.

Only at the end of the second volume is found the first categorical affirmation of the chronicler. He says there that Issa was a man blessed by G.o.d and the best of all; that it was he in whom the great Brahma had elected to incarnate when, at a period fixed by destiny, his spirit was required to, for a time, separate from the Supreme Being.

After telling that Issa descended from poor Israelite parents, the chronicler makes a little digression, for the purpose of explaining, according to ancient accounts, who were those sons of Israel.

I have arranged all the fragments concerning the life of Issa in chronological order and have taken pains to impress upon them the character of unity, in which they were absolutely lacking.

I leave it to the _savans_, the philosophers and the theologians to search into the causes for the contradictions which may be found between the "Life of Issa" which I lay before the public and the accounts of the Gospels. But I trust that everybody will agree with me in a.s.suming that the version which I present to the public, one compiled three or four years after the death of Jesus, from the accounts of eyewitnesses and contemporaries, has much more probability of being in conformity with truth than the accounts of the Gospels, the composition of which was effected at different epochs and at periods much posterior to the occurrence of the events.

Before speaking of the life of Jesus, I must say a few words on the history of Moses, who, according to the so-far most accredited legend, was an Israelite. In this respect the legend is contradicted by the Buddhists. We learn from the outset that Moses was an Egyptian prince, the son of a Pharaoh, and that he only was taught by learned Israelites.

I believe that if this important point is carefully examined, it must be admitted that the Buddhist author may be right.

It is not my intent to argue against the Biblical legend concerning the origin of Moses, but I think everyone reading it must share my conviction that Moses could not have been a simple Israelite. His education was rather that of a king's son, and it is difficult to believe that a child introduced by chance into the palace should have been made an equal with the son of the sovereign. The rigor with which the Egyptians treated their slaves by no means attests the mildness of their character. A foundling certainly would not have been made the companion of the sons of a Pharaoh, but would be placed among his servants. Add to this the caste spirit so strictly observed in ancient Egypt, a most salient point, which is certainly calculated to raise doubts as to the truth of the Scriptural story.

And it is difficult to suppose that Moses had not received a complete education. How otherwise could his great legislative work, his broad views, his high administrative qualities be satisfactorily explained?

And now comes another question: Why should he, a prince, have attached himself to the Israelites? The answer seems to me very simple. It is known that in ancient, as well as in modern times, discussions were often raised as to which of two brothers should succeed to the father's throne. Why not admit this hypothesis, _viz._, that Mossa, or Moses, having an elder brother whose existence forbade him to think of occupying the throne of Egypt, contemplated founding a distinct kingdom.

It might very well be that, in view of this end, he tried to attach himself to the Israelites, whose firmness of faith as well as physical strength he had occasion to admire. We know, indeed, that the Israelites of Egypt had no resemblance whatever to their descendants as regards physical const.i.tution. The granite blocks which were handled by them in building the palaces and pyramids are still in place to testify to this fact. In the same way I explain to myself the history of the miracles which he is said to have performed before Pharaoh.

Although there are no definite arguments for denying the miracles which Moses might have performed in the name of G.o.d before Pharaoh, I think it is not difficult to realize that the Buddhistic statement sounds more probable than the Scriptural gloss. The pestilence, the smallpox or the cholera must, indeed, have caused enormous ravages among the dense population of Egypt, at an epoch when there existed yet but very rudimentary ideas about hygiene and where, consequently, such diseases must have rapidly a.s.sumed frightful virulence.

In view of Pharaoh's fright at the disasters which befell Egypt, Moses'

keen wit might well have suggested to him to explain the strange and terrifying occurrences, to his father, by the intervention of the G.o.d of Israel in behalf of his chosen people.

Moses was here afforded an excellent opportunity to deliver the Israelites from their slavery and have them pa.s.s under his own domination.

In obedience to Pharaoh's will--according to the Buddhistic version--Moses led the Israelites outside the walls of the city; but, instead of building a new city within reach of the capital, as he was ordered, he left with them the Egyptian territory. Pharaoh's indignation on learning of this infringement of his commands by Moses, can easily be imagined. And so he gave the order to his soldiers to pursue the fugitives. The geographical disposition of the region suggests at once that Moses during his flight must have moved by the side of the mountains and entered Arabia by the way over the Isthmus which is now cut by the Suez Ca.n.a.l.

Pharaoh, on the contrary, pursued, with his troops, a straight line to the Red Sea; then, in order to overtake the Israelites, who had already gained the opposite sh.o.r.e, he sought to take advantage of the ebb of the sea in the Gulf, which is formed by the coast and the Isthmus, and caused his soldiers to wade through the ford. But the length of the pa.s.sage proved much greater than he had expected; so that the flood tide set in when the Egyptian host was halfway across, and, of the army thus overwhelmed by the returning waves, none escaped death.

This fact, so simple in itself, has in the course of the centuries been transformed by the Israelites into a religious legend, they seeing in it a divine intervention in their behalf and a punishment which their G.o.d inflicted on their persecutors. There is, moreover, reason to believe that Moses himself saw the occurrence in this light. This, however, is a thesis which I shall try to develop in a forthcoming work.

The Buddhistic chronicle then describes the grandeur and the downfall of the kingdom of Israel, and its conquest by the foreign nations who reduced the inhabitants to slavery.

The calamities which befell the Israelites, and the afflictions that thenceforth embittered their days were, according to the chronicler, more than sufficient reasons that G.o.d, pitying his people and desirous of coming to their aid, should descend on earth in the person of a prophet, in order to lead them back to the path of righteousness.

Thus the state of things in that epoch justified the belief that the coming of Jesus was signalized, imminent, necessary.

This explains why the Buddhistic traditions could maintain that the eternal Spirit separated from the eternal Being and incarnated in the child of a pious and once ill.u.s.trious family.

Doubtless the Buddhists, in common with the Evangelists, meant to convey by this that the child belonged to the royal house of David; but the text in the Gospels, according to which "the child was born from the Holy Spirit," admits of two interpretations, while according to Buddha's doctrine, which is more in conformity with the laws of nature, the spirit has but incarnated in a child already born, whom G.o.d blessed and chose for the accomplishment of His mission on earth.

The birth of Jesus is followed by a long gap in the traditions of the Evangelists, who either from ignorance or neglect, fail to tell us anything definite about his childhood, youth or education. They commence the history of Jesus with his first sermon, _i.e._, at the epoch, when thirty years of age, he returns to his country.

All the Evangelists tell us concerning the infancy of Jesus is marked by the lack of precision: "And the child grew, and waxed strong in spirit, filled with wisdom; and the grace of G.o.d was upon him," says one of the sacred authors (Luke 2, 40), and another: "And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel." (Luke 1, 80.)

As the Evangelists compiled their writings a long time after the death of Jesus, it is presumable that they committed to writing only those accounts of the princ.i.p.al events in the life of Jesus which happened to come to their knowledge.

The Buddhists, on the contrary, who compiled their chronicles soon after the Pa.s.sion occurred, and were able to collect the surest information about everything that interested them, give us a complete and very detailed description of the life of Jesus.

In those unhappy times, when the struggle for existence seems to have destroyed all thought of G.o.d, the people of Israel suffered the double oppression of the ambitious Herod and the despotic and avaricious Romans. Then, as now, the Hebrews put all their hopes in Providence, whom they expected, would send them an inspired man, who should deliver them from all their physical and moral afflictions. The time pa.s.sed, however, and no one took the initiative in a revolt against the tyranny of the rulers.

In that era of hope and despair, the people of Israel completely forgot that there lived among them a poor Israelite who was a direct descendant from their King David. This poor man married a young girl who gave birth to a miraculous child.

The Hebrews, true to their traditions of devotion and respect for the race of their kings, upon learning of this event went in great numbers to congratulate the happy father and see the child. It is evident that Herod was informed of this occurrence. He feared that this infant, once grown to manhood, might avail himself of his prospective popularity to reconquer the throne of his ancestors. He sent out his men to seize the child, which the Israelites endeavored to hide from the wrath of the king, who then ordered the abominable ma.s.sacre of the children, hoping that Jesus would perish in this vast human hecatomb. But Joseph's family had warning of the impending danger, and took refuge in Egypt.

A short time afterward, they returned to their native country. The child had grown during those journeyings, in which his life was more than once exposed to danger. Formerly, as now, the Oriental Israelites commenced the instruction of their children at the age of five or six years. Compelled to constantly hide him from the murderous King Herod, the parents of Jesus could not allow their son to go out, and he, no doubt, spent all his time in studying the sacred Scriptures, so that his knowledge was sufficiently beyond what would naturally have been expected of a boy of his age to greatly astonish the elders of Israel.

He had in his thirteenth year attained an age when, according to Jewish law, the boy becomes an adult, has the right to marry, and incurs obligations for the discharge of the religious duties of a man.

There exists still, in our times, among the Israelites, an ancient religious custom that fixes the majority of a youth at the accomplished thirteenth year. From this epoch the youth becomes a member of the congregation and enjoys all the rights of an adult. Hence, his marriage at this age is regarded as having legal force, and is even required in the tropical countries. In Europe, however, owing to the influence of local laws and to nature, which does not contribute here so powerfully as in warm climates to the physical development, this custom is no more in force and has lost all its former importance.

The royal lineage of Jesus, his rare intelligence and his learning, caused him to be looked upon as an excellent match, and the wealthiest and most respected Hebrews would fain have had him for a son-in-law, just as even nowadays the Israelites are very desirous of the honor of marrying their daughters to the sons of Rabbis or scholars. But the meditative youth, whose mind was far above anything corporeal, and possessed by the thirst for knowledge, stealthily left his home and joined the caravans going to India.