R 4> . -O 1 M g 00 <? - "-< 44 J3 ^ zi ef 3 r= -d o~ SS -i 5 e3 * e3 CC W H _d S (Z O" 83 a 3 QD -1- ilr g JS M M rf 1 S o a * * . *^ I ^ o 1 o ^ c r-. _ < ^ r^ ^ & cj 83 O- & rf -S .f of I i 1 I 1 I S EH W O < 3 I .2 ^. S 3 a "5 p %* i-l 2 t*^ ^^ fc- ^ (a o ^Presented to ~*~ f~~~ ucliffe (ellege. -t- \^ Qoronto, LIBRARY TORONTO Shelf No. Register No.....l THE CHRIST OF GOD TRANSFIGURED BEFORE His APOSTLES WHEN IN THE HOLY MOUNT. Note the Funagata ($-^) Boat-shaped Aureole. Painted by " the Angelic Brother ofFiesole" in San Marco, Florence, A.D. 1387-1465. To face title page Hsian AND THE /Ifoaba^ana A KEPRINT OF THE CENTURY-OLD " INDIAN CHURCH HISTORY " BY THOMAS YEATES, AND THE FURTHER INVESTIGATION OF THE RELIGION OF THE ORIENT AS INFLUENCED BY THE APOSTLE OF THE HINDUS AND CHINESE BY E. A. GORDON MEMBEB OF THE JAPAN SOCIETY, LONDON, AND or THE KOYAL ASIATIC SOCIETY, KOREA BEANCH WITH SKETCH MAP AND ILLUSTRATIONS MARUZEN & COMPANY, Ltd. TOKYO, OSAKA, KYOTO, YOKOHAMA, FUKUOKA, SENDAI, AND OF ALL BOOKSELLERS 1921 FOREWORD. the Cbiforen of tbe East* this volume of Heirlooms is reverently dedicated, asking them, when noting its deficiencies, to kindly consider the fact that but for the deep conviction of the vital importance of responding to the urgent call made a century ago by Mr. Thomas Yeates to investigate the Religion of China and the Far East a then untrodden field the writer could not have accomplished her plan of re- printing his valuable " Indian Church History and adding thereto the results gained by her own per sonal researches, during many years of travel and ensu ing physical infirmity, up to the present Year of Grace. Students will therefore realize the immense delight with which when revising the last proofs of the Index she received the unexpected offer of the loan of Giuseppe Wilpert s rare work " Roma Sottera- nea from the Kyoto Imperial University, and was thereby enabled to study at first hand those " Records of Great Antiquity * reproduced from the frescoes in the Jewish and Christian cemeteries of the First Cen turiesthe " Xaca Era and find therein the Roots of the Symbols everywhere prominent in Korean and Japanese temples hence, an unbroken chain through Nineteen Centuries which so strikingly confirms the Lord Abbot of Chioin s Message : " Buddha and Christ are One ; Only one Great Way." * Cf. Banyan s account in Pilgrim s Progress of the Interpreter s study in the House of the Lord of the Hill Difficulty" a privileged place." IV FOEEWOED. Fifteen hundred years ago, when the Roman Catacombs were disappearing from sight and memory, a Chinese Pilgrim left Chang an [SIANFU], crossed the the Gobi Desert, and spent fourteen years travelling in thirty Asian countries in Quest of Scriptures of the True Law "How to become divine" Returning from the Indies he embarked with two hundred merchants on a ship bound for China. For many weeks the storm-tossed barque was in dire peril and, worst of all,-its Pilot perversely following his own judgment, based on miscalculations,! lost his bearings in the ever darkening weather, thus courting shipwreck in unknown seas. Food and water also failing, the terrified passen gers, urged on by Brahmans, ascribed the whole disaster to this solitary Pilgrim Shih Fa Hien, by name the son of Shaka. So they decided to cast him adrift on the shore then sighted, where neither man nor beast was visible. In this extremity Fa Hien whose trust and con fidence throughout had been in the merciful protection and Guidance of the Divine Spirit perceived a FOOD- PLANT growing which he recognized as one peculiar to his own native country the Land of Han. Heart and face were filled with joy ; the precious sutras and images were safely landed, and his ship mates thankfully utilized his services as Interpreter to the strange hunters they next encountered, who spoke the Han-hua, " language of the Men of Han." October 3921. t Records oj Buddhist Pilgrims to the Western World, p. Ixxxii ; S. Beal. Inbtan (Lburcb HMstorp OB AN ACCOUNT OF THE FIRST PLANTING OF THE GOSPEL IN SYBIA, MESOPOTAMIA, AND INDIA : WITH AN ACCURATE RELATION OF ftbe ffirst Gbristian /BMssions in Cbina, COLLECTED BY THOMAS YEATES LONDON : PRINTED FOK A. MAXWELL, BELL YARD, LINCOLN S INN. 1818 Hbvertisement The following sheets having originated with vari ous miscellaneous Notes, and Translations of some select pieces, which fell in the Author s way, in ex amining some manuscripts and printed books in several eminent Libraries, to which he had access : he gave an arrangement to his collection, and as nearly as convenient has reduced them into an Historical shape, designing to publish them for the present satisfaction of those Headers who delight in this department of History, and also for the future benefit of compilations of this description, in supplying a hitherto very defi cient part from the purest Sources of Information : he has more particularly endeavoured to ascertain by various collateral evidences the histories of the SYRIAN CHRISTIANS of ST. THOMAS, and the Origin of that Ancient INDIAN CHURCH coeval with the Apostolic age : he has like wise, with great pains collected, and from the most unquestionable Authorities, given an ac curate relation of the first Christian Missions in CHINA, presuming, that such an interesting article of Church History may be a matter of Research in the Chinese histories for that period, if such are extant ? and that, at the least, that relation serves for an example of Missions on a grand scale. The Author has been largely indebted to the Oriental Collections of Assemannus, from whose works he still cherishes the hope of drawing much mord valuable information, should the Christian public Vlll ADVERTISEMENT. favour the present small work. What he has advanced respecting the Transactions of the Catholic interest in India could not be omitted, it being requisite to a more perfect understanding of several methods where by that Church hath laboured to subjugate those numerous Christians : and he has added such further remarks and illustrations as seemed most conductive to the perspicuity of the subject ; and from the joint Reports of the Eev. Dr. Kerr, and Dr. C. Buchanan, those distinguished Evangelical Tourists in the East, very important matter is elicited respecting the exist ing state of those Indian Churches : and the probable happy result of their being thus authentically repre sented and announced to the Christians of Europe. T. YEATJES. CONTENTS. PAET I. INDIAN CHUBCH HISTOEY. PAQB. Oriental Christian Churches a desirable, but much neglected part of Ecclesiastical History 1 Apostolic Period, and first planting of Churches in Syria and Mesopotamia, and other parts of the East . . Arabian Christians 23 Persian Christians 27 Armenian Christians (with a List of their Churches, p, 294) 31 Christianity in China 35 Syrian Missions in China 44 Christian Establishments in India, Tartary and China . 51 State of the Christian Churches of Malabar, A.D. 1500 . 56 Pilgrimages to St, Thomas s Mount, and other Peculiar Customs 74 Christians of Malayala 79 Remarks on the Doctrine and Discipline of the Syrian Christians 85 Beligion of the Chinese 90 State of the Catholic Missions in China, in the beginning of the present ie. Nineteenth Century .... 94 APPENDICES. I. New Babylon or Bagdad 273 II. An Authentic Document (Armenian Chnrches) . 274 III. The Syro-Persian Mission 279 IV. The Nestorian Christians of the Syrian Name . 286 V, Charges against the Christians of Malabar. . . 288 VI. Catalogue of the Church of the Syrian Christiana of St. Thomas of Malabar 291 VII. The Number of Christian Churches : collected from several Beports 293 VIII. Dr. Kerr s Reflections on the Improvement of the Natives of India . 300 X CONTENTS. PABT II. SYEIAC CHKISTIANITY AND DAIJO BUKKYO. (EDITOR S SUPPLEMENT.) NOTE. PAGE. 1. The Diamond Prophecy 98 2. The Five Hundred 105 3. The Twelve 4. King Abgar 5. The Ordinances 106 6. Edessa of Parthia 7. Bar Hebraeus 107 8. Seleukia 108 9. " Life-giving Cross " 10. China and Syria 109 11. Toma, the Twin 110 12. Parthia Ill 13. " Legible Scriptures " 14. " Sindhia and India " 112 15. Nisibis 16. Gog and Magog 113 17. St. Matthew and Pantaenus 115 18. " First Bishop of the East " 116 19. Brahmans 119 20. " To the Parthians " 121 21. The Fourth Gospel 123 22. The Lotus Teacher 125 23. The Lotus Bearer 129 24. Ethiopia and Korea 130 25. Persia and India 138 26. The Huns-Hiungnu 139 27. "Scythians" 28. Apostolate of High Asia 141 29. Cambodjan Basilicas 144 30. " Life-giving Breath " 148 31. "Tamers" 150 32. A typical Armenian Altar . 151 CONTENTS. XI PAGE. 33. Healing Powers . . . 154 34. Syriac Influence Westward ........ 166 35. " An Extraordinary Person " 169 36. Kwang-ti and Parthia 172 37. " Traces of Syriac Christianity " 176 38. " The Law of Light and Truth " 181 39. A New Star : 186 40. True Phyaician 188 41. T ai-Tsung 192 42. Kao-Tsung 196 43. Hsuen-Tsung 197 44. Sun-Tsung 200 45. Tai-Tsung 202 46. Te-Tsung. . . . 203 47. The Spiritual Mountain 207 48. The Antidote of Mortality 210 49. Mailis, the Meek, of Royal Balkh 212 50. Gabriel 215 51. Marco Polo and Tunhuang 52. " From Judea to China " 217 53. Illuminators 218 54. Kesurgam! 220 55. Malaya and Singanftf 236 56. "The Indus Regions" 237 57. "Children of the East" . . 240 58. Toma, Tamo, and Bodhi Dharma 241 59. " A Great Virtue " 254 60. " Theology of the East " 262 61. Hymn of The Pearl 267 List of Monastery Names in the Far East and Christian West 311 Influence Eastward on "Bodhi Dharma, the Wall-gazer" 313 ILLUSTKATIONS. TO FACE 1. The Christ of God ......... TITLE PAGE 2. The Babe of Bethlehem 2 3. Apostle of Hindi^s and Chinese . ...... 11 4. " Son of Thunder V- Apostle of Love .... 19 5. Five Hundred Witnesses . . . ; 29 6. "Tongues of Tire"" . : 38 7. The Stone of Witness 48 8. Antonio of Padua and jShaka Tanjo 67 9. Crowning the Holy Virgin 88 10. " After the Order of Melchizedek " 98 11. " The Lost Body of the Founder flies to Heaven " 108 12. The Lion of Judah 117 13. "The Gospel of the, Spirit" 124 14. Moon-haloed Kwannon e - f ....... 133 15. " Gifts for Acceptable Worship " . ; . . . . 138 16. " An Oracle to the West ........ 146 17. Western Equivalents of Asian Symbols .... 151 18. Ephrem, who, hymned the Great Pearl (cf. p. 118) 156 19. The Resurrection* of Shaka 169 20. Vibia " acquitted "weltjomed to Paradise . . . 177 21. The Incomparable Physician "appears in the Sea" with His Eye-salve and Twelve Generals . . 189 22. The Angel s Message 206 23. "-In^the Triune Name vast might " .... 210 24. Divine Promise Fulfilled (cf. p. 271) 214 25. Gate of the Blessed Life . 229 ILLUSTRATIONS. xiii PAGE. 26. Augustine, Primate of North African Church, holds, the Luminous Pearl (cf. p. 147). . . 240 27. From Kedron to Olivet (cf. pp. 127, 148) ... 243 28. " Victory over the Eiver " 250 29. Birthday of Shaka 261 30. " Manifested in Another Form " 265 31. Kwannon in another Form . . 283 INDIAN CHURCH HISTORY etc., etc. The History of the Oriental Churches remains a deside ratum in our Ecclesiastical histories generally extant. The few notices of those Churches, even in the more elaborate compila tions, fall exceedingly short of their importance, and bear little or no proportion to that of the Protestant and Catholic Churches of Europe : the reason is obvious the Greek and Latin historians for the most part, confined their accounts within the bounds and periods of their respective Churches, and the duration and extent of their establishments always furnished them with abundant matter without seeking further, and extending their inquiries to the ORIENTALS. Historian succeeded historian, each gathering as he went in one uniform course, with little difference, excepting as to time or place, and our writers have gathered from them, with some improvements, it must be allowed, but not so as to produce a complete and entire Church History. Most of those authors may be comprehended under the following heads, as to their contents : (1). The history of the Church in the times of the Apostles, and their immediate successors, until the end of the Third Century. (2). The history of the Greek Church, and its dependencies from Con- stantine, to the dissolution of the Greek Christian Empire by the Mohammedan arms in the fifteenth century, comprehending a period of nearly 1200 years. (3). The history of the Church of Rome, and its dependencies throughout Europe, until the age of the Reformation, which event made a new epoch in the Ecclesiastical state of Europe. (4). The history of the reformed churches from that time, whose increasing number, extent, and 2 APOSTOLIC PEEIOD power, has been obtained at the expense of the Roman communion. And here we observe are wanting : (1). A complete history of the Protestant Missions, and Colonial Churches, in all parts of the world, which will include the Churches of British India, and America. (2). A history o^ the Catholic Missions, from their first establishment to the present time : a subject that has not yet found its way into our compilations. (3). The history of the African Churches, espe cially the COPTIC and ETHIOPIC ;* and, (4) The history of the Churches of ASIA, viz. Greek, Eussian, Armenian, SYBIAN, and Indian ; in which latter Countries Christianity has existed for many ages, and to a large extent. Now the reason why our authors have been so much in the dark as to the history of the Christian Eeligion in the East, may ba the obscurity of the more ancient historians, whose works they compiled from ; viz. the Greeks and Latins, who, we may rely upon it, were never the most forward to give a fair representation of the Oriental Christians to the disadvantage of themselves ; and therefore the splendour and glory of those Churches hath been hidden to Europe in general ; an impediment at length happily removing by new sources of information, derived from all parts of the world, by our travelers and missionaries. We now proceed to enquire into the first Beginnings of the Christian Eeligion according to our design, in countries Eastward OF PALESTINE. In the first place, those Magians, or Wise Men, which the Evangelist Matthew records to have come from the EAST, 2 and who adored our Saviour CHEIST at Bethlehem, having made their presentations and homage, returned to their own country, there to announce the Birth of Him whose STAB they had seen in the East. The Chaldean Christians have a tradition that those Magians afterwards became preachers, of the Gospel amongst them. That they came from Persia or Chaldea agrees with 1 See Appendix ex. p. 94 and 2 Tangut ? Tunhu ang ? Ed ; Note Editor s Note 24. 51. THE BABE OP BETHLEHEM. Note the Hebrew curls on both figures as on the images of Shaka Nyorau To face p. 2. APOSTOLIC PERIOD 3 the best accounts ; and if we may conjecture from the names of three of them, recorded in the ETHIOPIAN Church-books, one at least was a Chaldean, whose name they say was Chesaa ; now Chesadim is the name for the country called Chaldea, and is known to any one who reads the Hebrew text of the Old Testament. But, however this may be, the return of those distinguished men to their own country must have claimed particular notice, and the News they carried taught them to expect some great Event at hand. 1 This, we observe, made some Preparation for the Introduction of the Gospel among the Gentiles. Secondly. The great and memorable event on the Day of PENTECOST, immediately after the Ascension of CHRIST, the celebration of which Feast of the Jews in commemoration of the Giving of the Law at Mount Sinai, had now first a memorial of thy promulgation of the Gospel at Mount Sion* by the abundant effusions of the Holy Ghost on the Apostles ; this Event, we obssrve, concerns our present enquiry. According to the custom of the Jews, great multitudes resorted to their annuil Feasts in Jerusalem. They repaired to the Holy City in companies from distant parts, in imitation of which the Mohammedans now go in great companies to their city of Mecca. There were at this Pentecost great numbers of Jews; 1 and Proselytes of all nations assembled at Jerusalem : PARTHIANS, Medes, and Elamites, and dwellers in Mesopotamia, and divers others (Acts n.). These were mostly OKIENTAL JEWS, and from countries East of Judea ; and, who, together with vast numbers of their brethren of other nations, were witnesses of the miraculous powers and preaching of the Apostles, in their own languages and dialects, to their great astonishment. They were confounded, because that every one heard them speak in his 1 Note 1. The Willow in the Far East is the 2 The Israel-Tao ; Ed. special Emblem of the Kwannon 3 Three Millions at this Feast of sama who is " the Holy Spirit " of the "Willows, according to Joscjihua. Cf. Mahayaoa Scriptures. Ed. Note 315. John VII 37-3<J and Acts 1L 4 APOSTOLIC PERIOD own language ; they were amazed and marvelled, saying, " Behold, are not all these which speak, Galileans ? Parthians, and Medes and Elamites, and dwellers in Mesopotamia ! How is this that we hear every man in our own tongue wherein we were born ? " Here were Jews from PERSIA, and its confines, Jews of Syria beyond the EUPHRATES and Chaldea ; who, on their return to their own countries, could not fail to spread the news of such extraordinary feats which themselves had heard and seen in Jerusalem. So signal an event having taken place, in which the Foundation of the whole Christian Church seems to have been laid in the presence of men of all Nations professing the Jewish Faith, and of whom it is expressly recorded, " Devout men out of every Nation under heaven ; " such a host of Witnesses to the miraculous and Divine Inspiration of the Apostles, could not fail to constitute a grand Preparation for the Gospel coin- manded to be published among all nations. Such circumstances could not fail to be the subject of Scripture-prophecy, and the Apostle quotes the volume of Prophecy on the occasion. ISAIAH seems to have been favoured with a most luminous Revelation regarding it, in the close of his Prophecy, (Ch. LXVI.) in which he predicts an extraordinary Sign or Miracle, which the Lord would set among the multitudes of Gentile Converts at Jerusalem, in " THE DAYS OF THE MESSIAH." " It shall come to pass, saith the Lord, that I will gather All Nations and tongues, and they shall come and see My Glory. And I will set a SIGN among them, and I will send those that escape of them unto the nations ; to Tarshish, Pul, and Lud, that draw the bow ; to Tubal and Javan ; to the Isles afar off that have not heard My Name, neither have seen My Glory, and they shall declare my Glory among the Gentiles." The Gift of Tongues was amongst the SIGNS which our Saviour promised to the disciples, (Mark xvi) : " And these SIGNS shall follow on them that believe. In My Name shall APOSTOLIC PERIOD 5 they cast out devils : they shall speak with NEW TON GUES." And the Apostle Paul says, that " Tongues were given for a Sign " (1 Cor. xiv 21, 22) that is, a miracle, which in the Scripture sense of the word, denotes a supernatural and omnipotent act, or work done by the Power of God, and infinitely surpassing that of created beings, and, whether such miracles are or were effected by the instrumentality or ministry of men or angels, the Author and Cause is GOD. The Gift of Tongues manifested, with the other great powers of the Apostles on the Day of Pentecost, being so incontestibly established and confirmed, and the rapid conversion of Jews and Heathens, which thereupon ensued, deserve our most attentive consideration. The sacred Ecclesiastical history, as far as it may be collected from the Apostolical Acts, recorded by Luke, and the Epistles when properly understood, will explain many things, and in a most easy and convincing manner account for the rapid and amazing progress of the Gospel in the times of the Apostles. The question has been " How so few persons and in so short a time, could possibly disperse themselves over such vast and distant countries, and plant the Faith in such a multitude of nations ? " Hence also the Ecclesiastical writers on those times, and their histories, have been .thought to enlarge beyond just bounds, and consequently have not been received with due weight. Now the fact is, that persons judge of these things in proportion as they understand them, and particularly as to the Evangelical history which has materially suffered for want of duly examining the principles whereby the important question is solved. " The Ads of the Apostles " forms vhe ground and basis of all Ecclesiastical history from the first moment of the Christian era. The language is concise, without ambiguity, and compre hensive, without prolixity. It abounds with examples for all Christian Churches and Missions for every succeeding age, and lays down the Divine plan for the evangelisation of the whole world. 6 APOSTOLIC PERIOD In this Divine history, we perceive that the Spiritual Kingdom about to be established by the Promulgation of the Gospel is found to bear some proportion with the form of the ISRAELITISH GOVERNMENT, according to the Mosaical insti tution. This is a point material to our purpose, 1 especially as it will serve to correct our ideas relative to the number, rank and qualification of those excellent and inspired men, who were ordained for so great and stupendous a work as THE CONVERSION OF MANKIND. These persons were not so few, nor their powers and spheres of action so limited, as some incautiously conclude ; for as the work was great, so were their numbers, means, and resources likewise considerable. The TWELVE APOSTLES, (Jap. jiini) invested with the supreme power in all things pertaining to the government of the Church, correspond to the Princes of the Twelve Tribes under the old Law. Next in order to the Apostles were the Seventy-two Disciples. These correspond with the number and dignity of the Seventy Elders of Israel. The third order in the Apostolic Church was that of the Brethren which, according to Numbers, corresponds with the heads of thousands ordained by Moses. And whereas we read of the Hundred and Twenty, exclusive of the Apostles, the like we also find in the Mosaical Institution. The Judges of 48 Levitical cities, together with the Seventy-and-two Elders, make up the number One Hundred and Twenty. The Captains of thousands, in the time of Moses, amounted to 500, and the Brethren of the Apostolic Church, amounted 1 The form of civil government during that Dispensation ; admitting instituted by Moses in the wilderness, it so to he, it may, like other dispen- according to the Divine appointment, sations of the Mosaic and Leviti- is justly and elegantly termed a cal Dispensation, have exhibited "a THEOCRACY ; implying that it was shadow of good things to come ; " and, a constitution of government peculiar- on this groun^, the analogy above ly ordained for the Israelitish people stated is presumed, and not ia-isted on. APOSTOLIC PERIOD 7 fco about the same number, according to St. Paul, who were all witnesses of Christ s Ascension. And that the Apostolic Church consisted of these Three Orders, the form of address observed in the celebrated epistle, Acts xv, 23, is a sufficient proof. Thus did the civil government instituted by Mo?es bear some proportion and likeness to the Spiritual hierarchy of the Apostolic Church. When the WOKD 1 was given from Sion, great was the company of them that published it. The Messengers of the Gospel increased more and more competent in the languages of the Nations by a Divine Power, and variously gifted in miracles and doctrine, to the astonish ment of all wherever they came, could not; fail of producing conviction in some of all countries. TJiirdly. The history of the Acts of the Apostles furnishes important notices of the early plantation of the SYRIAN CHURCHES, which originated with the Church at Antioch, where was the first great harvest of Proselytes, and whereof we shall now discourse more particularly. We read that immediately on the persecution which arose about Stephen the martyr, the disciples were all scattered abroad, and went everywhere preaching the Gospel. They travelled as far as Phenice, and Cyprus, and Antioch, preaching the Word to the Jews only. 1 The phraseology of the New "TheMouutain of the Lord.t to the Testament makes use of the expres- House of the GOD of Jacob, and He sion, " the WOKD " in several senses, will teach us of His ways, and we In this place it denotes the whole will walk in His pathse : for out of Revelation of the Gospel ; that is the ZION shall go forth the LAW, and whole Word of the Christian Revela- the WORD of the Lord from Jeru- tion, as foretold by Isaiah and other salem." This is the WORD that prophets. was lirst published to the Jews and Liaiuh XL " It shall come to pass Proselytes, and afterwards to ihe in the last days (L e. the days of The Gentiles of all nations, beginning at Messiah) that the Mountain of be Jerusalem. T.Y. Lord s House shall be established on t This was the name of the oldest the top of the mountains, and shall temple in the world Ekur, the Moan- be exalted above the hills, and all tain House at Nippur, B.C. 7000. nations shall flow unto it. All Shinto and Mahayana Buddhist " And many people shall go, and Temples are so e.illed. Ed. By, Come ye, and let us go up to APOSTOLIC PERIOD They were dispersed throughout Judea, and all Palestine, in the islands of the Mediterranean Sea, especially Cyprus, and in SYRIA. Philip the Deacon, 1 on his way from Gaza in the South, preached in all the cities until he arrived at Cesarea, the chief city of Cilicea, north of Palestine, (Acts vm). Those of the disciples who taught at Antioch found great success " a great number believed " (Acts xn) ; and the news of this Conversion soon reached the Church of the Apostles at Jerusalem, who immediately sent there the faithful Barnabas. He had no sooner arrived and opened his mission than a second general Conversion ensued. There were with Barnabas at Antioch several prophets and teachers to assist him in the work ; e. g. Simeon, called Niger, 2 and Lucius of Gyrene, Manaen of noble education, and Saul. These, we are told, assembled with the Church a whole year, and taught much people ; and we read that so great was the number of Converts of this Church that they were, of all believers, the first honoured with the Christian name, as it is said, " the disciples were called CHRISTIANS first in Antioch ; " (Acts xi. 26). We soon afterwards read of the Churches of SYRIA and Cilicia ; and also that these Churches mostly consisted of Jewish proselytes : for thus runs the form of address in that celebrated Epistle, sent from the Church at Jerusalem, by Paul and Barnabas, to the Church at Antioch (Acts xv) : " The Apostles, and Elders, and Brethren, send greeting to the Brethren which are of the Gentiles in Antioch, Syria, and Cilicia," etc. Paul and Silas soon after visited all these Chnrches, confirming them in the Faith. It seems that Cilicia was anciently a province of Syria, and therefore the Cilician Churches belonged to those of Antioch. It is remarkable that in the great dispersion of the Disciples which ensued on the martyrdom of Stephen, the 1 Ed : Note 32. 2 " Black man ; " cf. Kokuhosbi ia Korea, Ed. Notes, 24, 33. APOSTOLIC PERIOD 9 Apostles alone stood their ground, in all the heat and fierceness of that persecution. St. Luke notices this (Act?. 8.), " They were all scattered abroad throughout the regions of Judea and Samaria, EXCEPT the Apostles." The history explains the reason on the part of the Jews : the Apostles had already given such convincing proofs of their authority and Divine mission, and shown such acts of power, that the Jewish rulers were afraid to approach those holy men, but left them unmolested, and at their own disposal. They were not dispersed with the Disciples, having there a work to do. How long the Apostles remained in Jerusalem is uncertain. James, the brother of John, was the first of The Twelve crowned with martyrdom (Acts xn). Their continuance in Jerusalem appears to have been urgently necessary for the concerting of such measures as were required for the ordering of the Churches then establishing in all parts East and West of Jerusalem ; for which reason they might have made that city the Apostolic Seat, having from thence a ready communication with all countries. They had their Messengers to the Churches, and as occasion required, made excursions and visits, confirming the Churches, bestowing on them Gifts for the furtherance of the Gospel, 1 and thus accomplishing a high part of their sacred office. Fourthly : the Apostolic missions were not solitary. They went forth in companies, at the least by two or three, according to the example of CHRIST in the first mission of the SEVENTY disciples (Luke x), " HE sent them two and two before His Face into every city, and place, whither He Himself would come " ; that so by the mouth of two or three witnesses every word might be established, and that the promise of their Divine Master might be fully accomplished in them by His presence and power ; " Wheresoever two or three are gathered together in My Name, there am I in the midst of them." 1 See ill opposite this page. 10 APOSTOLIC PERIOD The history of the Acts* affords examples of this constitution of Missions. Barnabas and Saul were fellow-labourers. (Acts xin). Paul had his company in Cyprus, whom he took with him to Perga, (v. 13) ; so likewise in his apostolic journey into Asia there accompanied seven men besides Luke, (Acts xx). 2 The powers of an Apostle are shown in the instance of St. Paul at Ephesus, and the ordination of those men on whom the Holy Spirit came, whereby they spake with tongues and prophesied (Acts xix). We are not to suppose that these gif:.s were conferred in vain, and for ostentation ; but much rather for use and benefit to the Church. The number of the men fitted was about twelve ; and their gifts destined them for the work of the ministry. " They spake with tongues," that is, with different tongues whereby they might serve to the promulgation of the Gospel in different languages or dialects. These circumstances in the Apostolic history explain how the work of an Apostle was extended to such numerous and distant nations in a short time, viz, by their numerous disciples, of whose names and numbers we have no particular mention ; thus, we remark, that the office of an Apostle was that of a leader, as a General in an army. 8 The Christian Eeligion having taken such root in Antioch and Syria, soon began to spread itself EASTWAED to Mesopotamia and Chaldea. All Mesopotamia became Christian at an early period, and it found a seat in Babylon, in the days of the Apostles. Peter wrote his first Epistle from the Church at Babylon, as expresse 1 in the close of that Epistle, which in the SYEIAO text reads thus : " The elect Church which is at Babylon saluteth you, and Marcus my son." The Syriac and Chaldean 1 Perhaps more correctly, " The Life and Salvation to the world," Acts of the Holy Spirit " (of Whom says the Liturgy cf the Syrian Ja- this book is nil), than the customary cobites. Ed. title of the Apostles. Ed. 3 Cf. Yakushi Nyorai (Jap.) and 2 "The Liff-siving Gospel of His 12 Generals at Mara and in Korea; Luke, the Apostle who preached See ill. p. infra and Note 33. ST. THOMAS, WHOSE FAITH AND SEKVICE WERE AT FIBST CONDITIONAL "EXCEPT I SEE, I WILL NOT BELIEVE! ANYWHERE, O LORD, EXCEPT TO INDIA 1" BECAME THE APOSTLE OF THE UTMOST EAST. Note the Hebrew ringlets of the Master and two Apostles the youthful John and St. Peter. To face p. II. APOSTOLIC PEB10D 11 writers in the lives of the Apostles and Martyrs, say of the Apostle Peter that " he preached in Syria, and Antioch, and in Asia, Bithynia, Galatia, and other regions." He signifias in the close of his Catholic Epistle, that he also brought the Gospel to Babylon, and from thence wrote the said Epistle, and even sent it by Silvanus. Moreover, at the end of his Catholic Epistle he saith," " The elect Church which is at Babylon saluteth you, and Marcus my son." Jesujabus, a Syrian bishop, writes that " Simon Cephas made disciples at Antioch, and SYRIA, Home, and Spain : he went also into the parts of THE EAST. He wrote his celebrated Epistle which occupies the second place among the Catholicones, and sent it by Siivanus, one of the LXXII. He had Marcus with him for an associate and helper ; and having sown the Church viz. the Chaldean Church with the spiritual seed, returned to Rome." (See Appendix 1.}. From hence it appears that Peter was then on an Apostolic visit in those parts. He also made excursions into Meso potamia ,where Churches had been planted by THADDEUS, Marus, and Agheus, of the Seventy sent thither by Thomas the Apostle. Those disciples of the Seventy above mentioned afterwards removed Eastward into Chaldea, as their historians remark : " During the time that Thaddeus, AGHEDS and Marus spread the Evangelical doctrine in Mesopotamia, Chaldea and other parts of the East, Peter made excursions into Mesopotamia ; Bartholomew, and Matthew, and Thaddeus, came into PAETHIA and into Persia ; and lastly, THOMAS having visited all those places, went to THE UTMOST CONFINES OF THE EAST." The above quotations are taken from Assemanus, and are inserted in order to determine respecting the Church at Babylon, which some commentators have disputed, supposing Peter to have spoken in a mystical sense, or of some " elect " female 12 APOSTOLIC PERIOD convert, whereas the Syriac text says, 1 " The elect Church which is at Babylon," as also the above quotations coniinn : and hence may be collected from the said histories that there were Churches established in Syria, Mesopotamia, and Chaldea, in the times of the Apostles. In the next place, we shall collect who, and what APOSTOLIC men, first planted the Gospel in the Eastern parts, viz. Mesopotamia, Chaldea, and the adjacent countries. The Syrian and Chaldean writers, according to Assemanus, deliver that " THADDEDS, one of the Seventy disciples went into Mesopotamia, and that he was sent by Thomas the Apostle, soon after our Lord s Ascension : also that the same Thaddeus had with him to assist him in the promulgation of the Gospel, whose names were Marus and Agheus, both of the Seventy LXX." " Thaddeus died in the 12th year of his preaching ; and Marus, after the death of Agheus, governed the Churches of the East thirty and three years, having his residence chiefly at Seleucia in Persia." These dates extend to the year of the Ascension 48, and to the Christian Era within which time Peter visited the Eastern Churches, and wrote his first Epistle. The Syrian Christians, especially the Chaldeans, celebrate Thaldeus, Marus, and Agheus 2 for their Apostles. Concerning Thaddeus (whom they also call Addeus, 3 and name " the chief and greatest of the assembly of the Seventy and two "), they relate that " when he came to EDESSA"* they received him with great joy." " He blessed Abgarus and all his household, and the whole city. He healed their sicknesses by the word of our Lord, and declared the miracles and signs He had wrought in the world, confirming His words by miracles." 1 " Salutat vos EA quale est Ba- ECCLES1A qual est in Babylone, co bylone vobis cum ELECTA." Vid. electa, , etc. Text, Gr. Beza inserts Ecclesia in 2 Mar Agai ; EJ. Note 14 italics ; whereas the Vulgate Latin 3 Mar Adai ; Ed. Note 5. agrees with the Syriac : " Salutat vos 4 Ed. Note 6. APOSTOLIC PERIOD 13 "He discipled EDESSA and Mesopotamia, and taught them the Ordinances of the Gospel. 1 By the assistance of Agheus, his disciple, he converted and baptized all the region of the EAST AS FAR AS THE EASTERN SEA. " When he was grown old and aged, he improved his talent more than double. He rooted out from the hearts the thorns and thistles, and sowed them with the purest wheat, and entered the joy of his Lord." MAR ADDEUS the Apostle, and one of the Seventy (says Amrus, writing on the Acts of Addeus), came to EDESSA ; and healed King Abgarus of his leprosy. 2 He had for his associates for preaching the Gospel Mar Marus, and Bartholomew, at Nibesin, Mosul, Hazath, and Persia. He built a church in Cepar-Uzel, in the country of Adjaben, Adiabene, where is the inscription of his name to this day. He built another church in the city of Arzan, which also bears his name at the present time. St. Thomas assembled with him, and remained with him some time before his departure for INDIA. They both ordained Mar Marus, and conferred on him the priesthood, and the dignity of Patriarch of Babylon, Arach, and parts Eastward. [Note 36] Mar Addeus having filled the office of preaching 12 years and some months, departed on the 14th day of the month of May, and was buried in the great church at EDESSA. " 3 Bar Hebraeus 4 writes that " the Apostle Addeus, the Hebrew, and one of the Seventy who followed our Lord Christ, was sent into the EAST by Thomas, one of the TWELVE." 5 " Agheus laboured 15 years in the work of the Gospel, and survived his Master Thaddeus, or Addeus, only 3 years- To him succeeded Marus." " After Agheus was Marus, another disciple of Addeus. 1 Ed. Note r>. 3 4. E.I. Notes 6, 7, 52. 2 Ed. Notes 4, 28. 5 Ed. Note 3. 14 APOSTOLIC PEBIOD " This Marus after the Martyrdom of his associate Agheus, could no longer continue in EDESSA, but went into the Ease and preached in Athur (i.e. Assyria), and IN ALL THE LAND OF SHINAR. " He taught 360 churches, which were built during his time in the East." " Marus first discipled some of the people of Beth-garmi. He afterwards endured great trials from them. " Then he came to Seleucia, a royal city of the Persians j 1 the same is the Seleukia built by one of the Kings subdued by Alexander the Great ; another city was built afterwards, called Katisphon (Ctesiphon). When Marus had entered the city there was there a sick man whom, having been signed with THE LIFE-GIVING CROSS 2 he opened his eyes and said unto his men : I saw a vision of this stranger, as One descended from heaven, 5 and He took hold on me by the hands, and raised me up : and as soon as I opened my eyes, I saw Him sitting with me. " Then the men of that city Seleukia received Marus as an Angel of God, and he taught and baptized many of them, and began to build churches in that city, where he) remained 15 years, confirming them in the Faith. " Then he went and passed through all quarters, working miracles and wonderful works ; and having fulfilled his preaching for thirty and three years, he departed to his Lord, in a city named Badaraja, and was buried there in a church which he had built." These extracts are sufficient for the present purpose. They show from the SYRIAN CHRONICLES the progress and extent of Christianity in Syria, Mesopotamia, Chaldea, Persia, and other adjacent countries, at an early period of the Apostolic age, when Churches were not only planted in the 1 Cf. Ed. Notes 8, 36 ; Anshi-Kao. 2 Ed. Note 9. etc. 3 Ed. Note 31, Etchmiadzin. APOSTOLIC PERIOD 15 thief est cities of the several countries, but so founded and governed by the successful labours and excellent wisdom of those Apostolic men, that they soon became the emporiums of the Gospel to THE REMOTEST REGIONS OF THE EAST; not to mention that at the same time the same work was carrying on in various other parts of the world. The Eastern or Chaldean Christians throughout all Asia, FROM ANTIOCH TO THE WALLS OF CHINA, 1 celebrate THOMAS for their chief and great Apostle. He was the first preacher of Christianity among the Hindoos, and founded the Churches of Malabar, where, to this day, the ancient monuments, traditions, and writings of the Syrian Christians, afford the most indubitable proofs of his Apostolic labours among them. The Syrian Christians of India on the coasts of Coromandel and Malabar amounting to more than 200,000, hold with a constant and uniform tradition, that Thomas the Apostle was THE FOUNDER OF THEIR CHURCHES. The Romish missionaries who have used the utmost diligence in the investigation of such Traditions and Church History, have everywhere found it the same. As far as I am able to collect from the writings of the learned Assemanus (who quotes many important extracts from writers on the subject, and also from authors since his time), it appears from the accounts of the travels of this Apostle, that after having preached the Christian Faith in Syria, Mesopotamia, Chaldea, and Persia, he made advances further Eastward and Southward, till at length he reached the coast of India and Malabar, where, having exercised his Apostolic labours with success, he passed through the coast of Coromandel, and having made grest conversions to the Faith in those parts, he passed 1 Ed. Notes 11, 18, 28, 33, 35, 56. 16 APOSTOLIC PERIOD over to some coast in the East called CHINA, which may have been most probably that country now called Cochin China. Afterwards he returned to Coromandel where, having borne the crown of martyrdom, he was buried in the Mount, after wards called St. Thomas s Mount. With Thomas the Apostle the Syrian writers mention others of the Twelve Apostles, and of the Seventy Disciples, who laboured in the Gospel in Syria, Arabia, Mesopotamia, Chaldea, Persia, PARTHIA/ and other countries, as will appear from the following miscellaneous extracts from Assemanus : " Thomas, as appears from the EDESSIANA tables, was not only Apostle of the Syrians and Chaldeans, but also of the PARTHIANS, Medes, and the East Indians." Elias, bishop of Damascus, writes that " the regions of SlNDHiA 2 and India, and adjacent parts of the East, as far as the Indian Ocean, became Christian by the preaching of the Apostle Thomas, one of THE TWELVE.* With him joined afterwards Jude, the son of James, also of The Twelve." Marus bar Salomon, in the Life of Addeus, writes, " Nathanael bar Tholemy, and Labeus surnamed Thaddeus, and Thomas of The TWELVE, and Addeus, Marus, and Agheus of the Seventy disciples, planted the Faith in the East." Ebed- Jesus (in lib, Margaritae) writes that "tha blessed Apostles who taught in these regions of the East were THOMAS and BARTHOLOMEW of the TWELVE, and Marus of the Seventy." Amrus (of the same Bartholomew and Thomas) writes that Nathanael Ebn-Tolemy, the disciple of Thomas and Liebeus of The TWELVE, together with Addeus, Marus and Agheus of the Seventy, taught NIBISIN,* and Gezirat (i.e. Mesopotamia) and Mosul, Babylon, and Chaldea ; Arabia, the East country, Nebaith, Hazzath, and Persia. Also, going into the GREATER ARMENIA he converted its inhabitants to 1 Ed. Note 12. 3 Ed. Notes 3, 28. 2 Ed. Note 14. 4 Ed. Note 15. APOSTOLIC PERIOD 17 Christianity, and there built a church. Lastly, he removed to India, as far as CHINA. Elias, bishop of Damascus, writes that " Gezirat, Mosul, the country of Babylon, and Sarvad (i.e. Chaldea) and the regions lying on the South, Hazzath and its confines ; likewise Arabia, and the borders thereof were called to the Faith by Addeus and Marus, of the Seventy disciples, who followed Bartholomew." In the epitome of the Syrian Canons, they write, " The fifth seat is Babylon, in honour of the three constituted Apostles : Thomas, THE APOSTLE OF THE HINDOOS AND CHINESE ; Bartholomew, who also is Nathanael of the Syrians ; and Addeus, one of the Seventy, who was Master to Agheus and Marus, the Apostle of Mesopotamia and all Persia." " Jude, the son of James, was one of The Twelve and he who is called Lebeus, and Thaddeus. Jude, the son of James, surnamed Lebeus, and Thaddeus, preached the Gospel in Antarus and Laodicea. Then he went to Thadmor (i.e. Palmyra), and Kaca, and Circesum, and Teman, and certain other parts of the East, and there followed him THOMAS 1 into India." Ebed-Jesus says, " India and all the regions round about UNTO THE UTMOST SEA 8 received the Priesthood from Thomas, who presided and ministered in a church which he had built there." " During the time that Thaddeus, Agheus, and Marus spread the evangelical doctrine in Mesopotamia, Chaldea, and other parts of the East, Peter made excursions into Meso potamia ; BARTHOLOMEW and Matthew, and Thaddeus went into PARTHIA, and into Persia ; and lastly, THOMAS, having visited all those parts, went into the Utmost confines of the East." 1 Ed. Notes 11, 12, 13. 2 Query : Sea of Japan ? Ed. 18 APOSTOLIC PERIOD According to the SYRIAN writers, the preaching of the Gospel was extended FAR INTO THE NORTHERN ASIA, by the disciples of the Seventy, and their assistants. Ebed- Jesus, Sobensis, Elias Damascenus, and Marus Salomonis relate that " All PERSIA, all parts of ASSYRIA, and ARMENIA, (see Editor s Note 32) and Media ; the regions about Babylon, Huz, and Gala, to the borders of INDIA, as far as Gog and Magog, 1 received the Priesthood from Agheus, the Silkweaver, the disciple of the Apostle Addeus. Elias says, " They of Gebal (i.e. PARTHIA), and Peria, and Huz, unto the coasts of SINDIA, even unto Gog and Magog, were called to the Faith by Agheus, the disciple of Addeus." Marus Salomonis Sobensis says: " Agheus the Apostle, after Addeus had returned to the city of EDESSA, ILLUMINED Gebal and Huz and the coasts of SINDIA, with the adjacent countries of Gog and Magog. 1 Afterwards he returned to Churdan, and Bazabal, and Mesopotamia, and EDESSA, and there died on the thirtieth day of July." This was about the year of the Ascension 15, for Addeus, who died in the twelfth year of his preaching, was succeeded by Agheus three years. 2 " Thomas the Apostle " (says the Syrian chronicle quoted by Assemanus) was the first Bishop of the East. " We learn from the book of the Doctrine of the noly Apostles, that the divine Apostle Thomas announced the Christian Message in the Eastern region in the second year after our Lord s Ascension. " As he passed through on his journey to INDIA, he preached to divers nations, the PARTHIANS, Carmanians, BACTRANIANS, Margues, and Indians." 1 Ed. Note 16. 2 Ed. Note 18. JOHN, "THAT DISCIPLE WHOM JESUS LOVED" WHO "OUTRAN THE OTHER DISCIPLES" AND WAS FIBST TO FIND HIS MASTER S TOMB EMPTY. AUGUSTINE OF HIPPO SAYS THAT JOHN INSCRIBED HIS FIRST EPISTLE TO THE JEWS DISPERSED THROUGHOUT THE PROVINCES OF PARTHIA, THAT EMPIRE BKINU THE CHIEF SCENE OF HIS APOSTOLIC LABOUR* (see p. 206). Note his grape-like curls betokening the Jew. To face p. ig. APOSTOLIC PERIOD 19 With which Sopronius agrees, who relate? that " THOMAS, THE APOSTLE, according to tradition, preached the Gospel of the Lord in PARTHIA, Media, Persia, Carrnania, Tarfcary, BACTBIA, and Margae." To the testimonies of the Oriental writers above quoted I shall here subjoin some interesting notices from the collection of Baronius, and as I find the same quoted by Witsius, and other authors. [Cardinal] Baronius, on the History of the Apostles times, (Annal. Tom. 1, p. 820,) relates of JOHN THE APOSTLE : l " John remained not always in Asia, but traversed other regions of the EAST preaching the Gospel, of which there are many testimonies extant : for that he went also among the PARTHIAN s is easily shewed by the title of his First Epistle which formerly was read INSCRIBED TO THE PARTHIANS ; but he moreover penetrated to the Extreme parts of the East, and instructed the Bassoreans in the Christian Faith." And we receive for certain, in the account of the religious of the Order of the Jesuits who, in our own times, have gone among the INDIANS for the sake of preaching the Gospel, that the same is the Tradition received by that people from their ancestors. And the above Historian (p. 328), thus relates the Apostle Thomas : " Thomas the Apostle first went among the PARTHIANS, as Origen and Eusebius write ; and Gregory of Nazienzen de livers that the same Apostle went among the INDIANS. " He also went into Ethiopia, as John Chrysostom attests when he says : He made the Ethiopians white. 2 " And Theodoret says that the PARTHIANS, the Persians, the Medes, the Brachmans, 8 the INDOOS, and other bordering nations received the Gospel of Christ from THOMAS. " Nicephorus delivers also, that he went to the Island of 1 Ed. Note 21. 3 As vaghose was a Brachman, Ed. 2 Cf. Ed. Note 24, Museua. Note 19. 20 APOSTOLIC PERIOD Tapobrana (Ceylon :). Those Christians which are found among the Indians in the province of Narsinga, affirm by a constant and UNIFORM TEADITION that the Apostle Thomas preached the Gospel in those regions ; that there he also raised churches, and effected other things pertaining to the institution of Christians. Likewise Osorius, Bishop of Silvius, who wrote most clearly of the Indian affairs, testifies that those who live in the country of India called Cranganor, and adjacent places, profess the same things of that Apostle, (vid. H. Witsii Exerdta- tionum Academicarum Ultrajecti, 1715. page 25.) The limit of the Apostolic period is nowhere precisely agreed upon by authors ; some extending it to the last surviving of the Twelve Apostles, and others, to the lives of their immediate successors, when the whole multitude of the Witnesses of the ASCENSION of the LoRD 1 became extinct ; which latter may be presumed the most complete, having a duration of about 50 years after the ASCENSION, or about A.D. 90, when the age of Miracles may have ceased on the full establishment of the Christian Faith in the world. In this period JERUSALEM takes the presidency of all other Patriarchates, where the seat of Apostleship first originated ; the next in rank appears to be ANTIOCH ; the third, HOME ; and the fourth ALEXANDRIA in Egypt ; to which some add a fifth, viz. BABYLON, according to the Syrian Canons above quoted ; " the fifth seat is BABYLON, in honour of the constituted 8 Apostles, THOMAS, the Apostle of the Hindoos and Chinese ; Bartholomew, who is Nathanael, of the Syrians ; and Addeus, one of the Seventy who was Master to Agheus and Marus, 8 the Apostle of Mesopotamia." During this period the Gospel extended itself in the several countries of Europe, Asia, and Africa. 1 " Five Hundred " (1 Cor. xv. 6.) 2 Ed. Notes 18, 28, 29, 35, 57, 60. See Ed. Notes 2, 33. 3 Ed. Notes 14, 3, 52. APOSTOLIC PERIOD 21 In EUROPE : Illyricum, Dalmatia, and Spain are mentioned in the Epistles of St. Paul ; (Rom. xv 19, 28 ; 2 Tim. iv. 10) and all Italy may be considered visited by the Gospel in the days of that Apostle. Mention is made of Bishops and Martyrs in the parts of Illyricum and Dalmatia, as early as the Second and Third century ; and St. Jerome, a native of Illyricum, is by some supposed to be the first who, for the use of his countrymen, translated the Bible into his own mother-tongue. In AFRICA ; Egypt and Ethiopia embraced the Gospel in the days of the Apostles, and there the Patriarch at this day confirms his seat by a long succession, even from the beginning of Christianity. The Patriarchs of Alexandria, whose authority extends over all Egypt and ABYSSINIA* take the name of MARK, 2 and by the last accounts the present Patriarch reckons himself the CVIII, from MARK the Evangelist. The celebrated Council of Carthage, convened by King Huneric, A.D. 484, when that Prince required all the Orthodox Bishops to attend who, to the number of 400, assembled on that occasion from various provinces of Africa, and the Islands of the Mediterranean Sea, exclusive of the numerous Martyrs of those countries ; shews the then extent of the African Churches. In ASIA : the Christian Keligion spread itself EASTWARD with the rapidity of lightning, from JERUSALEM TO THE SUN-RISING in the utmost confines of Persia, and CHINA, if we may credit the historians ; and not only Eastward, but Northward, as far as the ancient Parthia and Hyrcania, now BUKKARIA in TART- ARY, to the Southern India, and Cape Comorin. COSMAS in his Topographic Christiana, written about A.D. 530, agrees with the above accounts as to the great extent 1 Ed. Note 24. 2 Appendix 22 APOSTOLIC PERIOD of Christianity in ASIA : " Item apud Bactros, Hunnos, reliquosque Indos, Persarmenos, Medos, Elamitas : atoue in tota Persidis regions, Ecclesial infinitae erant, Episcopi, Christianique, populi inagno numero." (" Likewise among the BACTARIANS, Huns, and the rest of the Indians, the Persians, Medes, Elamites, and in all the region of Persia, were multitudes of Churches, and Bishops, with a great number of Christian people)." CHRYSOSTOM attests that by the end of the Fourth Century, the Christian Faith was propagated in India, and the NORTH ERN ASIA. " But," says he, " consider, and think within yourself, in how short a time the whole world became filled with so many Churches, and such populous nations, converted to the Faith ; people persuaded to abrogate their country s laws, rooting out their old habits and customs, and everywhere overturning the heathen altars in the regions of the Romans, Persians, SCYTHIANS/ Maurians, and the Hindoos, "TO THE WORLD S END." 2 As a necessary supplement to this period of the Church, one cannot but admire how the means used by the Divine Providence so effectually obtained in the evangelisation of so great a part of the world : in enduing with the most transcendant qualities and virtues those eminent Apostles, and other apostolic men raised up for so stupendous a work ; their going forth among nations of every rank and degree in the scale of human condition from the prejudiced and obdurate Jews, the civilized nations of Greece and Eome, Persia, and other countries, as well as among the most fierce and illiterate pagans ; everywhere manifesting the benign and salutary influence of a Religion alone calculated to relieve and restore human nature. The Gift of Tongues 3 opened to them a great and effectual 1 Buddho Simha, Ed. Notes, 27, 33. by the Chinese Emperor Fukien, 2 In A.D. 371, Jundo, the Tibetan reached Korea. Ed. Note 33. Monk " Follower of The Way," sent 3 Cf. Isaiah 50. 4 ; Ed. ARABIAN CHRISTIANS 23 door, which none could shut against them ; and the numerous other Gifts variously imparted to those teachers of Christianity enumerated by St. Paul (1 Cor. Xii). Add to this their speaking and interpreting of tongues, the very words and wisdom how and what to speak upon all proper occasions, THE GIFT OF HEALING all manner of sicknesses and diseases by the Word of God and Prayer, 1 and sometimes by special Miracles (Acts xix. 1), was moreover a most welcome virtue wherever they came, and led them into the admiration of men of all ranks, who could not but receive them with open arms as servants of the Living Goo. 2 These Ministrations of Mercy freely bestowed, were immediately followed with the manifestation of the grace of the Gospel, and the knowledge of the only True GOD and Saviour ; enlightening their eyes, and so turning them from Darkness to Light, and from the power of Satan to GOD, that they might receive the Forgiveness of sins, and Inheritance in the Kingdom of Grace here, and of Glory hereafter. But to proceed with a few remarks on the PROGRESS OF THE GOSPEL in Arabia, Persia, and CHINA, and first of all THE AEABIAN CHEISTIANS. Arabia is so named from the great mixture of tribes and people inhabiting that extensive country. The descendants of Ishmael, the son of Abraham, called Ishmaelities, peopled one part of it, anciently consisting of 12 Tribes, or independent sovereignties (Gen. xxv). 1 Cf. Kokuhoshi in Korea. Ed. Saints " because of the innumerable Notes, 24, 33. converts : but " Saints " meant " Ser- 2 The term Bosatsus, i.e. Bodhi sat- vants of God " and did not imply any tyaa is actually " World-healers." superior piety. Cf. Ed. Note 33. Ireland was called " the Island of 24 ARABIAN CHRISTIANS The prayer of Abraham was heard in the growing pro sperity of his descendants (Gen. xvn), but especially in their embracing the Jsraelitish Eeligion, when the Divine Promise that " In Abraham and his Seed all the families ot the earth should be blessed," was extended to the nations of Arabia ; it being certain that the Arabian Jews and Proselytes made their accustomed Pilgrimage to Jerusalem at the Feasts, and were enumerated at the Pentecost (Acts n) ; and we have good reason to consider that they were amongst the Nations embrac ing the Beligion of [DAI MIROKU, Ed.] It is to be regretted that our Histories will not allow us to extend our enquiries on this subject beyond a very few and limited notices ; and it is presumed that this is owing to our ignorance of the Arabian Histories on these affairs, rather than the absolute silence of History itself. ST. PAUL, immediately after his Conversion, went to Arabia, as he himself writes to the Galatians, where it is sup posed he first preached the Gospel ; but whether to the Arabian proselytes of the Jewish religion (Acts n 9-11.) or to the idolatrous Arabs, is uncertain. More writers agree that the Christian Beligion was early planted in Arabia from the great number of Jews dispersed among these tribes, who claimed their descent from Abraham and Ishmael. And- indeed some have held for certain that several tribes among the Arabians had received the Christian Beligion long before the time of Mohammed. Without looking into some monuments of Christian anti quity, says an able writer, 1 and which it were no hard matter to produce from the Third and Fourth Centuries, the Church history makes mention of one Phylarchus, and a whole tribe of Arabians, who in the Fifth Century made profession of the Christian Beligion. 1 Historical Reflections on Mohametanism and Socinianlsm. Load. 1712. ARABIAN CHRISTIANS 25 Even the Arabian historians themselves own that the Christians were very numerous in Arabia at, and long before the time of Mohammed, as appears from numerous passages in the Koran, where both Christians and Jews are mentioned, as well as in their common histories cited by Pocock and other Orientalists. The principal tribes that embraced Christianity were Hamyer and, according to others, the whole Kingdom of the Homerites, Ghassan, Babia, Taghlah, Eabia, Taghlah, Bahra, Tonuck, part of the tribes of Tav, and Kodaa, the inhabitants of Najran, and the Arabs of Hira. 1 It doth not appear, how ever, that Religion found a fixed seat among those unsettled and wandering people, nor that they had anything like a Cb urch establishment subject to Episcopal order ; for although the learned Sale allows that Christianity made a great progress in Arabia, and consequently supposes they had Bishops in several parts for the orderly government of the Churches ; yet it seems that History is too silent to prove it, and the contrary seems to be the case the bishops presiding over the Arabian churches, being no other than exiles and schismatics of all religions which, during the disputes and broils of the Greek and other Churches of the East, found asylum in the free, uncon querable, and independent country of Arabia. Mr. Sale mentions a bishop of DJiafar ; and we are told that Najran was also a bishop s see. The Jacobites, of which sect the Arabs generally were, had two bishops subject to their Mafrian, or Metropolitan of the East ; one was called the Bishop of the Arabs absolutely, whose seat w r as for the most part at Akula, which some authors make the same with Cufa, others a different town near Bagdhad. The other had the title of Bishop of the Scemite Arabs, of the tribe of TJiaalali in Hira or Hirts, as the Syrians call it, whose seat was in that city. The Nestorians had but one Bishop, who presided over 1 (See Mr. Sale s Prelim. Discourse, p. 29.) 26 ARABIAN CHRISTIANS both these dioceses of Hira, and Akula, and was immediately subject to their Patriarch (which the author collects from the historians.) All which amounts to a confirmation of the general opinion that Arabia was the receptacle of all religions, Jews, and Christians of all sects, subject to no government nor regular Church establishment. Neither, indeed, does it appear that the Arabians had the use of letters or, more properly, a method of swift writing, con venient for copying and preserving the sacred records of Christianity, sufficiently early to give permanency to the doctrine of our Holy Religion among them. 1 The ancient Homerite character called the Mosnad, from its pillar form, was principally used for inscriptions, and other monumental records, and therefore found inconvenient ; so that at length the Kufic characters succeeded in which the Koran was first written, and continued in use, until about the 10th century, when a new and improved method of writing served to the publication of the Koran in all nations using the Arabic tongue and here I shall add a valuable remark of the same author above quoted : " It doth not appear (says he), that THE HOLT SCRIP^ TUBES had been translated into their tongue, even to. that time ; by which either through the fault of their leaders, or their own negligence, they were deprived of the surest means of preserving among them the truth of Religion." This reflection naturally offers itself to the mind : " All nations, that have the Scripture in the language of their coun try, have stood either in whole, or part, against the seduction of Mahometanism : such are the Greeks, Syrians, Armenians, Abyssinians, Copticks, and some others." 1 The modern Arabic characters and Fessler s Institutiones Ling are said to have been formed from Orient, pars posterior, cap. I.) The the ancient Kufic, about the Xth. Arabic vowel points were first applied century, by the authors Abu Ali Beu to the ancient charact r, but in a Meklo, and Abul bouah. (Vid. Adler simple form : and future times gave Descripiio Codicum qiwrundam to these vowel points their present Cuficonim Mickaclis Arab Gram, use and improvement. PERSIAN CHRISTIANS 27 PEESIAN CHEISTIANS. 1 In Persia and the Provinces, anciently Media 2 and Elam, there were both Jews and proselytes, in the times of the Apostles (Acts II. 9), and the Church histories, martyrologies, and other sources of information, fully authenticate the early planting of the Christian Faith in that ancient kingdom. The convulsions and revolutions, which had almost eradicated even the name of the Christian Religion in that ex tensive country, have not, however, wholly effaced the notices of Christians, Bishops, and Churches, formerly existing in those parts of the East. The dreadful persecutions which, under the Emperor Diocletian, had raged with the utmost fury in the West, had scarcely ceased when a most heavy persecution arose against the Christians in Persia under their King Sapores, 8 about A.D. 330, which commenced with the martyrdom of the most eminent Ecclesiastics and other illustrious men, recorded by Simeon Metasthenes when Simeon the Archbishop of Seleukia- Ctesiphon, with another Bishop in Persia, and other Ministers, and religious men of that country, to the number of 128, were put to death. The number of Christians, at that time, was so great in Persia, that the King commanded that they should not be put to death generally, but only the Teachers and Leaders of the flocks : whereupon the whole heat of the Persecution was directed against the Bishops and Teachers of the Church who, in all places went to slaughter, and especially in the province of Diobenor, that part of Persia being above all other the most Christian. Miserable, and almost innumerable were the slaughters under the reign of Sapores, of Bishops, Ministers, Deacons, Religious Men, Holy Virgins, and other ecclesiastical persons such as stood stedfast in the Doctrine of Christ, and suffered for the same. 1 " The Laws of the Medea and u. 9. Cf. Notes 20, 3(5, Anshi-Kao, Persians ; " Daniel VI. 1 5. Ed. 2 " PARTUIAXS and Medes," Acts u S;ipor u. Ed. 28 PEEIAN CHRISTIANS Tha names of the Bishops, besides the Multitude taken away during this persecution are recited, as quoted by Mr. John Fox, the eminent Martyrologist (Bk I. p. 127), where, according to his author Sozomen, the number of Bishops and Ecclesiastical persons, amounting to 250 persons, and the whole multitude of them that suffered in that persecution, the manner of their apprehending the cruelty of their torments, how, and where, they suffered, it being not possible for any history to discharge, neither were the Persians themselves, as Sozomen records, able to receive them. In fine, the multitude and num ber of those whom they were able to recite by name amounted to the sum of 16,000 men and women. The which miserable havoc of the Christians in Persia^ coming to the ears of Constantine induced him to intercede by letters to Sapores, the King of Persia, in behalf of the Christians. These circumstances are A SUFFICIENT TESTIMONY to verify the early planting of the Christian Faith in PERSIA exclusive of other testimonies. Jesujabus of Adjaben, Patriarch of the Nestorians, who wrote about A.D. 630, in a letter of his written to the Bishop of Persia, shews the then state and extent of the Churches in those parts of the East : " Be thou mindful," says he, " of these things, O Brother, beloved of God, that forasmuch as ye have shut the door of the Priesthood against many of the people of India, and have prohibited the Gift of God for filthy lucre s sake and the nourishment of carnal lust ; so have ye closed against yourselves the door of the Gift of the Lord, and against your own necessities. " The state of public affairs is even now become desperate with you, as ye yourselves are best able to know. " But how doth the Gift of GOD flow forth and increase by good Rulers in the rules of the Canons ! behold, the world itself is filled with bishops, and priests, and faithful men like 1 71 10 PERSIAN CHRISTIANS 29 the stars of heaven, and continues more and more increasing daily. " But in your province, since the time that ye have taken upon you to rebel against the Canons of the Church, ye have cut off the succession of the Priesthood from the INDIAN people, so that they are left in darkness which had the light of the Divine Doctrine by the ministry of the Orthodox Bishops : and not only INDIA, from the shores of the Kingdom of Persia unto that called Culah, an extent of country reaching more that 1200 parasangs, but even to your own province also." Thus we see that by the 7th century there was a great establishment of Churches in the EAST, in all the countries 1 ordering on PERSIA unto INDIA : which then by heresy, and other disorders, began to lose ground. There nevertheless had been a great harvest of the Faithful in all those parts. This Bishop of Adjaben was also Metropolitan of all PERSIA, and presided over Churches beyond the boundaries of that Kingdom, as far as India. We learn from the contents of the letter from the zealous Patriarch of Nibisin that there existed at that time a great number of Churches in INDIA ; and that the Metropolitan of Persia, regardless of the Canons, had withheld Ordination from the Indian converts, to the great distress of their churches. The Patriarch does not scruple to charge him with making unlawful gains ; as if he had sold those Churches over to such as best favoured his particular interest, to the disadvantage of the Indian believers. He mentions the ecclesiastical affairs of Persia to have become already desperate, the causes whereof he does not specify ; and, lastly, that by those measures, a great tract of country, which had formerly enjoyed the light of the Christian Doctrine was reduced to a state of Spiritual Darkness ; and he warns him of the approaching fate of Persia itself. Here then, we remark, is an important point in the Church History of that period when Mohammed arose and first began to publish his grand Imposture. 30 PERSIAN CHRISTIANS The year of the Hegira was 622 of the Christian Era, and foe Patriarch of Nibisin dies in the year A.D. 660. By this time all Arabia had embraced the Mohammedan doctrine, and Ali had transferred his seat from Medina to Chaldea, and the establishments of the Caliphates severely menaced the interest of the Christian Churches in all Asia. It is easy to determine that within a generation or two all the Churches of Persia and India lay exposed to the inroads of Mohammedanism ; even Persia itself soon became inundated with the rising flood of superstition ; future conversions to Christianity were stopped, and all the Christian Churches of the East, except those of the Greek, Armenian, and Syrian communions, were unable to stand their ground for want of faithful pastors, and soon fell into one common ruin. This was the first attack of the Arabian Imposture against the interests of Christianity ; namely, the reduction of those deplorable Churches which were left without the Scriptures, pastors, and teachers. This was the case in Arabia, and all those countries where Mohammedanism found an easy conquest. It was not so, however, with the generality of the EASTERN Churches, especially the NESTORIAN CHRISTIANS, frho were by far the most numerous, and were long before this time extended as far as CHINA. They were already too well armed with the Scriptures of Truth against so gross a forgery, and their establishments being numerous and formidable, they were not so easy to be reduced. The Christian Eeligion has maintained its ground in all Countries of the EAST, in a greater or less extent, from its first establishment, to this day, in the SYRIAN Communion ; and though it has been subject to various changes of government in different countries it, nevertheless, exists in the noble remains of that Ancient and Venerable Church. From all which we may find abundant argument to prove ARMENIAN CHRISTIANS 31 the excellence and importance of the Divine Scriptures ; that wherever they are found Religion stands ; wherever they are taught, Religion holds its seat, and no powers on earth are able to eradicate it. Even the convulsions and wars of Asia, and the overflow of the Mohammedan arms and doctrine in Chaldea and Persia, became elsewhere beneficial to Christianity. Many emigrations of Christians ensued from those causes, and Thousands RETIRED EASTWARD and fixed their seats in the more remote and tranquil regions of INDIA. The coasts of Malabar and Coromandel gave them a safe retreat among their brethren, the Christians of ST. THOMAS, which had there existed from time immemorial. The great numbers of Nestorian and Jacobite Christians in Travancore are a decisive proof of such migrations having taken place. All those Christians are found to have the same Scriptures of the Old and New Testament in common with all Christendom, and they celebrate their Divine service in the ancient Syriac tongue, having Rituals peculiar to their respective Communions. Of these Christians we shall speak more particularly hereafter. ARMENIAN CHRISTIANS. The Armenian Christians being exceedingly numerous, and dispersed over all the countries of the EAST, it may be acceptable here to collect some few notices respecting them. Their whole ecclesiastical establishment under the govern ment of four Patriarchs, the first of whom has his residence at ECHMIADZIN, or Egmiathin, near Erivan j 1 the second at Sis, in the Lesser Armenia ; the third in Georgia ; the fourth at Agtamar, or Achtamar, or as others pronounce it Altamar, on the Lake of Van ; but the power of the two last is bounded within the limits of a single diocese. 1 Or Irivan, a city in the Greater ARMENIA, on the frontiers of PEBSIA. 32 ABMENIAN CHRISTIANS The Patriarch of Sis presides over Anatolia, Syria, and the neighbouring provinces ; and the Patriarch of Achtamar has nine bishops under him, but the Patriarch of EGMIATHIN is acknowledged by all the rest of the Armenians. Monsieur Cerri admits 1 the same four Patriarchs of the Armenians, and says the " the Armenians subject to the King of Persia are governed by one of those Patriarchs who has 59 bishops under him in the Turkish dominions." The Patriarch of Etchmiadin 2 has 18 Suffragan bishops under him in his own province, besides those who are Priors oi Monasteries. The Archbishop of Ispahan, the capital of Persia, presides over twenty churches in that city, including about 8000 Arme nians, almost all MERCHANTS ; and in the provinces the number of Armenian Christians is likewise considerable. M. Simon 3 who was personally acquainted with an Armenian bishop, named Uscan, commissioned by his Patriarch to visit Europe for the purpose of printing an edition of the Armenian Bible, about the year 1664, obtained from that bishop exact information relative to the churches of his Communion, and at the dictation of the bishop collected an exact list of the bishoprics and churches of the Armenians ; which being AN AUTHENTIC DOCUMENT, I have thought proper, for the satisfaction of the reader to subjoin a copy of it, and to which I refer the curious. 4 In the aforesaid list of the Armenian churches, there are named 18 Archbishoprics in the province of ETCHMIADZIN, the seat of the Patriarch. 1 Account of the Roman Catholic Way Far East and West, by E.A. religion throughout the world written, Gordon. for the use ot Pope Innocent xi by 3 Religion and Customs of the East- M. Cerri, Secretary to the Congrega- ern Nations, written originally in tion de propaganda Fide. Translated French by the learned Father Simon, from the Italian by Kicbard Steele London, 1685. 8vo. London 1715. 4 See Appendix nr. T.Y. 2 For details see Symbols of the ARMENIAN CHRISTIANS 33 The Archbishopric of Hamith or Caramifc, contains 8 bishoprics. The Archbishop of Macu has under him five suffragan bishops ; his seat is at Macu, in the province of Artaz, where at the Cathedral-church they pretend lies the body of St. Thaddeus. 1 It is evident the Monastic Order has been in great esteem among the Armenians, of which that of St. Basil is the chief. 2 The Armenians everywhere perform their Divine Service in their own tongue, in which their liturgy and offices are written. They have the whole Bible translated from the Septuagint Greek, and assert that their translation was made about the time of St. Chrysostom by some of their Doctors, who had previously learned the Greek language, of which (among others) they name Moses, the grammarian, and David the philosopher. They attribute the invention of the Armenian characters to one Misrop, a hermit of the town of Balu on the Euphrates, and who lived in the time of St. John Chrysostom. The Armenian Confession is similar with that of the Jacobite Christians, both coming under the denomination of " Monophysites ", who acknowledge but one nature in Jesus Christ, which distinction (as M. Simon observes) is merely nominal, consisting in little else than ambiguities about words, and that in reality concerning that matter they may pass for Orthodox, agreeing in Essentials with the Latin Church. Yet, notwithstanding, the same hath given rise to great disputes, and some divisions amongst the Armenians, who, though they are for the most part ignorant of theological sub tleties, do rationally discourse on THE MYSTERY OF THE INCARNATION. The Roman Catholics, aware of the extensive usefulness of the Armenian Christians likely to ensue from a union of that 1 Mar Adai, Ed. Note 4. 2 Appendix Ed : Notes 1, 33. 34 ARMENIAN CHRISTIANS Church with their own, have not failed to use their endeavours to effect it ; considering that by such union no people might more conduce to the Catholic interest in regard to the Pro mulgation of Beligion than the Armenians who are everywhere dispersed, and hold commerce with most nations. 1 A certain Patriarch of the Lesser Armenia, went to Eome in the year 1667, where, having made profession of his Faith, he was cordially received and maintained in a college, and on his departure, furnished with money and passwords for his journey homewards. But he had scarcely set out when news was brought that he still persisted in the Confession of his own Church, having discovered himself upon this point at Leghorn and Venice, and was therefore not allowed to proceed by way of Leopol, for fear he should prejudice the union already agreed on among the Armenians in that city. Pope Clement ix, having at that time considered over the persecutions of the Catholic converts in Armenia, wrote a Brief to the King of Persia in their favour. The answer to this Brief was returned by two Dominicans, despatched for that purpose to Rome in the time of Pope Clement X, about the year 1670 when they were sent back with new Briefs and presents, and another Dominican accompanied them in quality of Ambas sador from the Pope, who returned again to Eome with letters from the Patriarch ot Etchmiadzin. 2 How this latter succeeded very little is said. Thus have the Catholics long been attempting a union with the Armenians, or rather to gain them over to their own Church. But waiving the imposing and chimerical ideas about union of the Armenian with Foreign Churches, the more pro fitable part will be to look forward to that period when the ARMENIANS shall possess their ancient liberties, and Eeligion and Learning flourish amongst them, with the art ot printing ; 1 Ed : Note 57. Etcbmiadzin. 2 Notes 31, 32. St. Gregory and CHRISTIANITY IN CHINA 35 when no doubt they will become the greatest publishers of the BIBLE of any people on earth, and powerfully assist in the KENOVATION OF ALL ASIA. CHEISTIANITY IN CHINA. Whether the Gospel had reached CHINA in the Times of the Apostles is an important question. Certain it is, however, that the Apostles had received a very high commission aud the fullest powers for extending the Kingdom of their Divine Master to the Utmost Bounds of the habitable earth. They knew the force of those words of CHRIST, " Go ye forth into all the world, and preach the Gospel to every creature " (Mark xvi. 3 5), and they, doubtless, fulfilled the sacred charge, either personally or virtually in all its extent. The wonderful GIFT OF TONGUES, and miraculous powers wherewith they and their immediate successors were endowed, qualified them for the work beyond the calculation of all human conception. We are not, therefore, at liberty to reason about human possibility, for the Gift of Tongues is alone sufficient to silence the whole world itself as to the supply of means for the accom plishment ot the Divine Purpose : as far as these went, they went ; and where these were withheld, they went no further. The ways oi the Gospel being first explored, and marked out by them, were then left for their successors in after ages to pursue and follow up in every part of the earth. Indeed, when we reflect on the vast country of CHINA, and, also, how rapidly Christianity made its way Eastward in Persia, India, and Tartary, it is scarcely possible to deny its ENTRANCE INTO THOSE VAST DOMINIONS. The only rational impediment is the distance of place ; but are not the Eastern parts of INDIA also distant ? and we are 36 CHEISTIANITY IN CHINA certain from history that Christianity had, in the Apostolic times, reached those countries, so that the distance of CHINA could not be unsurmountable. The SYBIAN Chronicles relate that <( Thomas, having gone through Mesopotamia, Chaldea, Persia, and Parthia, and visited the Churches in those countries, went to " THE UTMOST CONFINES OF THE EAST." And in the epitome of the Syrian Canons, quoted by Assemanus, they name " Thomas, the Apostle of the Hindoos and CHINESE." " The Malabar Christians ", says Antonius Govea, " relate that St. Thomas, having arrived at Cranganor, continued some time with the King of Malabar, and when he had found ed many churches at Cranganor, he went to Culan, a city of the same country, and there brought over many to the Faith of Christ. " Then he went to the country, over against Malabar, which is now called Coromandel, and remained in MELIA- POEE, where he converted the King, and all the people, to the Christian Faith. " From thence he went to CHINA, and preached the Gospel in the city of CAMBALA/ and there he built a Church." Another point to be remarked is, that the tradition goes so far as to name a city of CHINA, where the Apostle built a church, said to be the city oi Cambala, supposed by some to be a city of Northern China. Cam, or Cham, Cambala, and CAMBOJA are doubtless of Chinese origin, but, since the situation of the ancient city of Cambala seems doubtful and uncertain, we may as well look for it in the Kingdom of Camboja. 1 Cambala, Cambalac or Cambaluc, Ed.) or CHINA, the seat of the ancient the learned Hyde renders it from emperors, and supposed to be the the Mogul-Tartar language, " the Im- same with Pekin. (More possibly, perial city " t.e. city of the great Lord SIANFU, Cho ang, or ; even Loyang, or Emperor, situated in the north of the City of Ming-ti i vision, see Ed. Tartary, and capital of Cathai (Kitai, Note 1.) CHRISTIANITY IN CHINA 37 THE KINGDOM OP CAMBOJA, with which name it hath some affinity. As for the conversion of the King of Meliapor, mentioned in Antonius Govea s report, that is also attested by the SYRIAN writers : " Thomas baptized the King and his brother, and a great many nobles." He then made his expedition to CHINA as related : " From thence he went to CHINA, and preached the Gospel in Cambala." On inspection of the maps of those lands East of the Coro- mandel coast, the shores of SIAM were the first land the Apostle made, supposing him to have taken a course by sea directly East, from whence he might easily make excursions into CAMBOJA, and Cochin China ; all which parts formerly belonged to CHINA, and are by the SYRIAN writers called Masin, Ma-tsin, or South China. " When the Orientals," says De Herbelot, " speak of China in general, they call it Tchin and Ma-tchin, in the same manner as they call Great Tartary, Jagiug and Magiug or Gog and Magog, as mentioned in Holy Scripture." 1 (Ezekiel 38. 2.) " There are," says he, " geographers who contend that by the name Tchin, a certain northern part of CHINA is signified. and which most writers suppose to be the same as Kathai, Cathay, but that by MA-TCHIN is to be understood South China, which comprehends Cochin-China, Tonquin, the Kingdom of Arian, together with that of SIAM and Pegu." 2 " There is," says Mon : Cerri in his Account of the state of the Roman Catholic Eeligion, which he drew up for the use of Pope Innocent XI, " in the Kingdom of CAMBOJA, a very ancient temple, as famous among the Gentiles as St. Peter s Church at ROME among the Christians. " Many Talapoins, who are their priests, live in that 1 Note 16. I p. 436.) 2 (Vide Assemanus Tom. in p. 38 CHRISTIANITY IN CHINA Temple ; and all the neighbouring nations resort to it to consult the Oracle, and go thither in Pilgrimage. " The King of SIAM himself, though an enemy, sends every year an Embassy to that place." Such an extraordinary veneiv.tion observed towards this Temple, 1 and the Pilgrimages and Offerings annually made there, denote some superior sanctity. It is in the possession of the Pagans ; but was it always in their possession? That place may formerly have been CHRISTIAN ground, and many others where now, of a long time, Paganism and Mahometauism have reared their temples, propagated their doctrines, and obscured those places with their primitive darkness. It should be a matter of strict enquiry : " Whether any, and what, remains or vestiges of CHRISTIANITY are discover able in CHINA ? " Now the preaching of the Apostle Thomas in the remote country of CHINA, being a point in Ecclesiastical History little known among our writers, and DESERVING THE MOST SCRU PULOUS ENQUIRY, I shall collect what further notices I can from the purest fountains of information on this subject : I. That the Apostle Thomas having preached the Gospel first on the Malabar coast, and afterwards, on the Coromandel coast from whence he went to CHINA hath already been stated. II. The Apostle s return from CHINA to the coast of Coromandel, and to the city of Meliapore where, by reason of the innumerable conversions to the Faith of Christ, he exposed himself to the hatred and envy of two Brahmins who, having raised an uproar against the Apostle, buried him with stones ; but another of the Brahmins, 2 when he perceived that he icas yet alive, thrust him through witli a lance, and he expired. 3 Is this ANGKOR VAT in CAMBODIA choirs in Gaul. (See Pierre Loti s in which there are still 200 monks book, " SIAM" pp. 104-6, cited Note, who " sing praises by day and 29, Ed. night ? " just as did the monastic 2 Note 19. . y 4* s** aassssgSSSS^^ A CAMBODJAN BASILICA OK "FISH-TEMPLE." OBSERVE THE TRIANGLF, AS ON THE SYRI AC-STONE ; THE IMMENSE STUPA, OR TOWER; ABOVE, ANGELS AVITH PHIIYGIAN CAI>S; Toxtiup^ OF FIRE BELOW, AND THE "WHITE BUDDHA (AS AT SEOUL). To face p. 38. Brought from Nanking in China, to a temple in South Korea, (p. 146). CHRISTIANITY IN CHINA 39 " So," says the Syrian historian, " Tliomas baptized the King, and his brother, and a great many of the nobles, and began to preach the Gospel ivith great boldness, " Tlien he went up into a mountain of India, and there proclaimed the Gospel of GOD ; and being there thrust through with a lance by one of the heathens, his sacred body icas con veyed to Calamina, and there buried." This Galamina is near Meliapore, and is no other than the sepulchre of the Apostle hewn out in a rock in the Mount, afterwards called St. Thomas s Mount. III. According to the INDIAN traditions, the martyrdom of the Apostle happened in the sixty-eighth year of the Chris tian era, 1 and in the reign of their King Salivahan, or Salbahan. IV. In the year of the Greeks 705 (i.e. A.D. 380) in the month Ab (i.e. August) on the twenty second day thereof, they deposited the coffin of St. Thomas the Apostle (which had at an immense expense been brought from INDIA) in the great Templo dedicated to him in the time of St. Cyril the Bishop." The city and cathedral of EDESSA was ever after held in the greatest veneration on account of this sepulchre of St. Thomas, although the Indians will have it that only his coffin was taken from INDIA, but that his sacred dust remains with them at this day. Even the day of the removal of the body of St. Thomas is commemorated with great solemnity at this time in INDIA, when even the Pagans unite with the Christians in the celebra tion of their Apostle and Martyr. Kufinus, who went into SYRIA in the year of CHRIST, 371, and remained there 25 years, makes mention that the re mains of the Apostle St. Thomas were in the city of EDESSA in the time of the Emperor Valens. " EDESSA," says he, " is the city of the faithful people of Mesopotamia, enriched with the relics of the Apostle TJwmas." 1 This is the date ascribed for the yang A.D. 64. See Ed. Notes 1, 22, death of Kasyapa who with Ananda 28, 55, 60. took the linage of Maitreya to Lo- 40 CHRISTIANITY IN CHINA / And here we remark that, as the removal of the body of the Apostle from INDIA to Mesopotamia, and from Meiiapore to EDESSA, is sufficient proof that he had been in INDIA, and was martyred in the vicinity of Meiiapore, so what is said of his going from Coromandel to CHINA, and of his return thence to Meiiapore, appears a relation altogether consistent, and to be depend 3 d on, that the Christian Beligion was preached both in INDIA and CHINA by Thomas, " the Apostle of the INDIANS and CHINESE," as he is emphatically styled by the Syrian writer in the epitome of th$ Canons quoted by Assemanus : " The fifth episcopal scat is Babylon, in honour of the Three Apostles, and great teachers of Christianity ; Thomas, the Apostle of the Hindoos and CHINESE ; Bartholomew, who is Nathanael of the Syrians ; and Addcus, ^Soi who was one of the Seventy, the Master of Agheiis, and Marus, the Apostle of Mesopotamia, and all Persia." In the Chaldean ritual there is an Office for the celebration of St. Thomas, the Apostle and Martyr, and particularly that in use with the Christians of MALABAR, quoted by M. Kiccius and Nicholaus Trigautius, wherein are the following versicles in praise of their Apostle : " By the blesssd St. Thomas, the error of Idolatry vanished from among the HINDOOS. " By the blessed St. Thomas, the CHINESE and Ckushiths [Ethiopians] were converted to the Truth. " By the bles.sed St. Thomas, they received the Sacrament of Baptism, and the Adaption of Sons. " By the blessed St. Thomas, they believed and confessed the FATHER, the SON, and the HOLY GnosT. 1 " By the blessed St. Thomas, they kept the Faith of the One GOD. " By the bl d St. Thomas, the ILLUMINATIONS of the LIFE-GIVING Doctrines arose upon all the HINDOOS." 2 " By the blessed St. Thomas, the Kingdom oj Heaven was extended, and opened to the CHINESE." And in a certain antiphon they say after this manner : " The Hindoos, tlie CHINESE, the Persians, and other Regions : they of Syria, Armenia, Greece, and Rome, offer Memorials of Celebration to the sacred name of Thomas ! " (See Assem : vol. in, pt. 2. p. 516.) 1 TheS;m-i, i.e. A mid a, Dai Seishi, Jap. Daijo Bukkyo. Ed. and Kwannon-sama iu the Mahanaya, 2 The people of Gandara, etc. CHRISTIANITY IN CHINA 41 It ought to be noticed that the Indian Bishops and Metro politans of the Christians of St. Thomas have ever retained the name of CHINA in their titles and subscriptions. When the Portuguese first came to Cochin, Mar Jacob, the Bishop of the Churches of Malabar at that time, subscribed himself, " Metropolitan of HINDOO and CHINA." In like manner, also, did the unfortunate Mar Joseph, his successor, who died at Borne. " Metropolitan of all HINDOO and CHINA " is the most ancient title of this Church," says Trigautius. " The tradition? of the Christians in the East deliver that the Apostle Thomas preached the Gospel also in CHINA " : so writes Antonius Govea of the traditions current among the Christians of Malabar : "Thomas the Apostle," say they, "having converted the King of Meliapore, and many people to the Christian Faith, he went from thence into CHINA, and preached the Gospel in the city of Cambala, and there built a church. " On his return from CHINA by reason of the innumerable conversions of people to the Faith of CHRIST he stood exposed to the hatred and envy of two Brahmins, who, having raised an uproar against the Apostle, buried him with stones ; but another of those Brahmins, when he perceived he was yet alive, thrust him through with a lance, and he expired." " It appears from the ancient Tables of the diocese of Angamata," says the same Antonius Govea, " that it used formerly to send from that coast a superior and two suffragans to that part over which the name of the Archbishop now bears rule ; one in the Island Socotra, and the other in the country of MA-TSIN, for so is that country called in the ancient titles." That is to say, the ancient records of the episcopal church of Angamala, on the coast of Malabar, shew that it formerly used to send to Goa a superior under whom were two suffra gans, one in the great island of Socbtra in the Gulf of Bab- el-mandeb, and one in the Southern CHINA." According ta this account, the churches of Coromandel 42 CHRISTIANITY IN CHINA were dependent on those of Malabar, which had the right of nominating suffragans. It is well known that Angamala is a very ancient city, and famous for being the residence of the bishops of St. Thomas in former ages. It was in this city, as being the ancient seat of the Arch bishop of Angamala, that Alexius Menexes opened his first Conference with the Christians of St. Thomas, all which, I observe, agrees perfectly with the account of the first preaching of the Apostle Thomas in that part of INDIA. The celebrated Du Halde, in his description of CHINA, having made some valuable remarks on the Eise and Progress of Christianity in that country, and which account opens with the second volume of his work, it may be acceptable here to insert from that Author whatever may conduce to elucidate a subject hitherto so obscurely understood, but of such great reli gious importance as the first planting and labours of Christian ity in that vast Empire. " Though the Jesuit missionaries," says Du Halde, " who first entered CHINA about the middle of the xvth century, found no traces of Christianity there, this is no proof that it never had been enlightened with the Truth of the Christian Religion, for Two VENERABLE MONUMENTS make it plain that anciently the Gospel was preached to this mighty people. " The first is a very ancient Breviary of the Church of MALABAR, written in Chaldaic, where, in a lesson of the second nocturn of the Office of St. Thomas, are these words : It was by means of St. Thomas, that the errors of Indian idolatry were dispelled. By means of St. Thomas, .the CHINESE and Ethiopians were convened to Hie Faith, and embraced the Truth.. It was by means of St Thomas that they received tke virtue of Baptism, and llie Adoption of Children. CHRISTIANITY IN CHINA 43 him the Kingdom of Heaven penetrated even to the Empire of CHINA. " In an anthem of the same Breviary are read the fol lowing words : The Indians, Persians, and CHINESE offer to the memory of St. Thomas the adoration due to his name. " In the 19th chapter of the second part of the Synodal Constitutions there is a Lesson of the Patriarch Theodosius, conceived in these terms : In like manner the Bishops of the great Provinces, such as are for the most part Metropolitans of CHINA, etc. " When the Portuguese cume to COCHIN, they found there Don James, who presided over the churches in the mountains of MALABAR, and assumed the title of Metropolitan of the Indies, in which CHINA was included. " The famous Quan-yun-Chang, 1 who lived in the begin ning of the Second Century, certainly had a knowledge of JESUS CHRIST, as the monuments written by his hand and afterwards graven upon stones plainly prove. " This may be gathered from copies found almost every where, of which nothing can be made unless he speaks of Christianity, because he mentions the Birth of the Saviour in a GROTTO, 2 exposed to all the winds ; His Death ; His Resur rection ; His Ascension, and the IMPRESSION OF His HOLY FEET, Mysteries, which are so many riddles to the infidels. " If the image of this great Man was worshipped after his death, this error of the people proves nothing against Christian ity and is only a testimony of his virtue. " But whence could the Christians of CHINA in the begin ning of the Second Century come ? unless from the instructions either of St. Thomas (whom everybody knows to be the 1 Emperor Kwang-ti with whom 2 Note 1, Is6 and Amaterasu. Anshi-Kao, the Parthian Prince, 3 Seen by the Chinese Pilgrims in spent many years. Ed. Note 36. UDYANA. Ed. 44 SYRIAN MISSIONS IN CHINA Apostle of the Indians), or of his Disciples ? which last is the more probable opinion. " However that be, there is not the least footprint to be found of the time when the Christian Religion flourished, or what success these Apostolic labours met with as the Chinese history seldom speaks of any events but those that concern Civil Government. " All that appears by it is that, about that time, an extra ordinary person 1 arrived in CHINA who taught a doctrine purely spiritual, and drew the admiration of the world upon him by the fame of the virtues he possessed ; by the sanctity of the life he led ; and by the number of miracles he wrought." Du Halde (whose words are here quoted) declares himself very plainly respecting this FIRST MONUMENT OF CHRISTIANITY IN CHINA, which is comprehended within the first two centuries of the Christian Era, according to the Chinese Histories. " The Second Monument proves that, a long time after, that is towards the vnth century, a Patriarch of the Indies sent missionaries to CHINA ; that these Evangelical teachers preached the truth of the Gospel with success ; and that their ministry was both respected and countenanced by authority." SYEIAN MISSIONS IN CHINA. Such was the state of the Syrian churches in the vnth century that they were not regardless of Missions for the Ex tension of the Christian Religion 2 of which a famous example is left on record to this day in the Chinese Empire, engraven on stone, whereof take the following brief account : 3 1 Probably Anshi - Kao who Prof. A. H. Sayce of Oxford, and brought the Dai Muryo-kyo and the Bev. Lord William Cecil, now Amitabha doctrine to Lo-yang in Bishop of Exeter.) This is the only Kwang-ti sreign A.D. 147-8. Ed. book in existence which gives all the 2 Is ote 34 on the Influence of results of modern scholarship on the SYRIA in the Early Centuries so far subject. "West as Gaul and Ireland. Ed. Prof. Saeki was the lay delegate ". See Prof. P. Y. Saeki s " Neslo from the Japanese Set Ko-kwai to rian Monument" (pub. 1916 by the the last Pan-Anglican Conference in Society for Promoting Christian London, 1911. Ed. Knowledge, London, and prefaced by SYRIAN MISSIONS IN CHINA 45 " In the year 1625 there was found in a town near Si- Ngan-fu, the metropolis of the province of Shen-si, 1 a STONE having the figure of a Cross, and inscriptions in two languages and sorts of writings which, on examination, were found to be CHINESE and SYRIAC ; 2 the latter in the ancient character called the Estrangelo. The lines of the Inscription are thus described : " The Title consists of three lines, of three words each, in CHINESE, whereof the signification is given as follows : " This STONE was erected to the honour and eternal memory of THE LAW OF LIGHT* AND TRUTH brought from TA-ciN 4 and promulgated in CHINA." Beneath this Title, which is written in form of a square and composed in 9 words, are 28 lines, each line consisting of 62 words, all in CHINESE, so that the number of words or characters is about 736. On one side of this Inscription is a column of CHINESE words, in number twenty and five ; on the other is a column of SYRIAC ; 5 which two columns form margins 6 to the Inscription above mentioned ; and at the bottom, forming a base to the whole, is likewise writing in the Syriac language. The body of the Inscription is divided into 21 sections or verses. The first contains a summary of the fundamental 1 Si-Ngan-fu is a city of the first Spain. Ed. rank, situated on the south side of 3 I.e. the Luminous Keligion. Cf. the Whang-ho, or Yellow Kiver, in the Komyo-ji, Luminous temples, in Lat. ".4 15 36", and Long. J06, 25 Japan. Ed. min. East of Paris. (T. Yeates). 4 Ta-chin or Ta-csing, i,e. Judea, Si-Ngan-fu existed in the days or rather the whole country of SYRIA, of Abraham and of King Khani including Judea. (T. Yeates). murabi, c. B.C. 2,300. In fact, Lieut. Conder pointo out it was the terminus of the ancient that Christianity was culled " The Caravan roads from Western Re- EELIGION of Ta-tsin." Ed. gions, Ed. 5 SYRIAC was the Commercial 2 SYRIAC was the ancient Ian- language once spoken throughout guage in Asia for Commerce, ASIA, and the Ecclesiastical language Theology, imd Diplomacy "; (Ethe- of the Assyrian Christian Church, ridge, Syrian Churches and Gospels, Ed. 1846). It prevailed throughout CEN- 6 List of Monks ; Appendix. TKAL ASIA as well as to Gaul and 46 SYRIAN MISSIONS IN CHINA articles of the Christian Faith : the rest form a sort of Chro nicle of the design, labours, progress, and success of the Mis sion from its first arrival in CHINA, to THE ERECTION OF THE STONE, viz. from A.D. 636 to A.D. 780. The Chronicle mentions 1. That the Mission entered CHINA in the reign of the Emperor Taicurn, i.e. A.D. 636. 2. In the 12th year of that Emperor, i.e. 639, an Imperial Edict passed in favour of the Christian Keligion. 1 3. A grant for building a church at the Imperial charge, and an appoint ment of 21 attendants to Olopuen, or chief of the Mission. 4. The success of the Mission under the reign of the Emperor Cao-cum, 2 son of Taicum, who reigned from A.D. 650 to A.D. 684, when Christianity was promulgated in the Ten Provinces of CHINA, and churches built. 5. A persecution against the Christians in CHINA, A.D. 699. 6. A second persecution, A.D. 713. 7. The happy state of the Christians under Hiuen- cum, 3 who put an end to the persecution. 8. A SECOND MISSION arrived in CHINA whose leaders were Kieho, John, and Paul. 9. Grant of the Emperor So-cvm." 1 for the building of a number of churches. 10. State of the Christians in the reign of the Emperor Tai-cum, 5 who reigned from A.D. 763 to A.D. 780. He used to honour the Commemoration of CHRIST S NATIVITY with a profound respect ; abounded in charity towards all men, and observed an especial regard for the Ministers of the Sacred Law, bestowing on them many magnificent gifts. 11. State of Christianity under the reign of the Emperor Kien-cum or Te-cum, who reigned from the year A.D. 780 to A.D. 804. 6 He was a great favourer of Christianity through the preaching of Usu. 7 He had the churches repaired, and new ones built : was very munificent to the Christian priests, and eminent in all the acts 1 After BIBLE was translated in 7 Usii, i.e. Jesus ; Heb. Jeshua or Imperial Library, Ed. Note 41. JeshQ, i.e. Saviour ; by the Jews and 2 Note, 42, Kai-tsung. Turks corruptly written Isu, and 3 Note, 43, Huen-tsung. Eisii, Isa. See Hyde s Castigatio in 4 Note, 44, Su-tsung. Angelum a St. Joseph, alias dictum 5 Note, 45, Tai-tsung. de la Brosse. Itinera Mundi. 6 Note, 46, Te-tsung. SYRIAN MISSIONS IN CHINA 47 of charity. 12. Then followed the date and erection of the STONE in the CHINESE language as follows : " In the second year of Kien-cum of our Imperial family Tarn : on the seventh day of the month of Autumn ; on the Lord s Day : this STONE was erected in the Ministration of Hin du, Bishop of the Church of CHINA ; Liu-sie-ciuen 1 bearing the title of Ciao-v-cum : who in office succeeded to Tai-cieu-sie su-can-Kiun, wrote this Inscription." 2 The second year of the Emperor above named, corresponds with the year 780 of the Christian Era. Here follows the Syriac subscript : " In the days of the Chief Father Mar Hanan lesu, Catholic Patriarch, Adam, the Priest Chorepiscopus and Papua of the KINGDOM of CHINA. " In the year of the Greeks, One Thousand and Ninety and Two. MAR JAZEDBU/ID PRIEST and CHOREPISCOPUS of CUMDAN, a Koyal City, Son of the meek MAILAS,* Priest of BALACH, a City of TURKESTAN, set up this Stone Table whe reon is inscribed the Dispensation of our RsdEEMER and Preach ing of our Spiritual Fathers to the KING of CHINA. " Adam the Deacon son of Jazedbuzid Chorepiscopus. " MAR SERGIUS, Priest and Chorepiscopus. " Sabarjesus, . Priest. " GABRIEL/ Priest, Archdeacon and Ecclesiarch of CUMDAN and SARAG." The year of the Greeks, 1092, corresponds with the year A.D. 781, and as the names of the several Chinese Emperors in the Inscription of this noble Monument of Antiquity are found to agree with their own histories the precise time of the Erection is INDISPUTABLY DETERMINED. The particulars relating to this noble Monument 5 are as 1 See Note 48 " Pills of Immorta- from INDIA and CHINA converged, lity Religion." Ed. Ed. 2 See Appendix for minor inscrip- 4 Note 50. tions;Ed. 5 An exact copy of this MIGHTY 3 Note 49 BALKH in Bactria ; STONE OF WITNESS was placed by where several important trade-routes me in the Oku-no-in at Koyasan and 48 SYRIAN MISSIONS IN CHINA here under carefully collected from the works of the learned Kircher and Assemanus, to which I subjoin the circumstances of its DISCOVERY from Du Halde and De Compte. 6 dedicated with full Buddhist cere monial, Oct. 3, 1911. Dr. Fritz Holm took a replica of the Stone from Siau-fu to Rome in Nov. 1916, which His Holiness Pope Benedict xv accepted and con ferred upon the donor the honour of Knighthood. A third, but smaller, replica was placed at Choan-ji, the Sian-fu monas tery on Diamond Mountain, Korea iu 1917. Ed. 6 " This Monument was discover ed A.D. 1625, in the following man ner: Some workmen digging the ground near Singau-fu, the capital of the Province of Shen-si, found a long table of marble, which probably had been buried under the ruins of some building. This table is ten feet long, and five feet broad. On the upper part, which is shaped like a pyramid, there is engraved a Cross, that still appears very distinct, whose extremities terminate in a kind of flower-dc-lis, pretty much resembl ing those which are found engraven upon the tomb of St. Thomas in the city of Meliapor, which is at present called San Thomt. " The surface of the marble contains along discourse in Chinese charac ters, explaining the principal Mys- terier, of the Christian Religion, and praising such of the Emperors as had favoured the ministers of the Gospel. One of the sides, and at the bottom of the marble, there is a long In scription, partly in the Eastern SYRIAC or Chaldaic, and partly in Chinese characters. "The original copy, taken from the Monument, was Si-nt to ROME, and is preserved in the library of the Jesuits college there : another copy is in the Records of the house of the Profession. Such as are curious to see a transcription in the same char acters with those upon the original marble, will find it in Per a Kircher a "China Illustrated" with a literal translation, and a paraphrase by that Father. " PeTe Alvarez, who had leisure enough to consider this Monument upon the spot, mad." an exact transla tion of it, which may be found in his relation, printed Anno. 1667. For, passing by Kochin, he went to Kran- ganore, the residence of the Arch bishop, and procured an explanation of the SYRIAC from Pere Antony Fernandez, a missionary well vers ed in the books of the first Christians of St. Thomas. I shall content my self with giving the abstract which Pore Le Compte has made of it." LE COMPTE S ABSTRACT. " There are seen in this Monument, in SYRIAC characters, the names of the Missionaries, who came from JUDEA into CHINA to preach the Gospel ; consisting of Bishops, Priests, and Deacons, whose entrance into China, is confirmed by some Arabic, and other Oriental manuscripts, found by Le Abbe Renandot, and Mr. De Thevenot, keeper of the King of France s Library " As soon as the Chinese had dug up the marble, they washed it, and looking upon it as something very precious, both on account of its anti quity, and the strangeness of its char acters, immediately ran to acquaint the Governor, who came to the place, and having attentively considered the Monument, caused it to be fixed on a pedestal, and covered it with a roof, supported by pillars, as well to defend it from the injuries of the air, as to gratify the curiosity of numbers of learned men, who flocked from all quarters to see it. Afterwards, it was removed by his order to a Pagod, within a mile of the city of Si-Ngan- THE STOKE OF WITNESS SET UP AT CHOAN-JI SIAXFU TEMPLE- ON DIAMOND MOUNTAIN, KOREA, IN AUGUST, 1916. To face p. 48. See f. 224-5. SYBIAN MISSIONS IN CHINA 49 This Mission is supposed to have consisted of 70 persona of Three Orders. Olopuen (Alopen), 1 the name of the chief and superior, appears to be a compound of two Syriac words, Aloha 1 and punoya, signifying " the Conversion of GOD." The country from which they came is called in the said Inscription, " Tachin," which the learned Kircher interprets " Judea," but Assemanus explains it to mean all Syria and Palestine, according to the CHINESE geographers. The Chinese having no name for the TEUE GOD in their language, this deficiency, it is observed, is supplied from the Syrian ALOHA, 2 expressed in the Chinese characters, with several others belonging to Theology. fu, where it is preserved with great care." INSCRIPTION. " Thei3 is a First intelligent and spiritual Being, who from nothing created all things, and is ONE SUBSTANCE IN THREE PERSONS : " When He made man, He clothed him with original righteousness. He constituted him King of the Universe, and master of his passion- : but the Demon made him yield to tempta tion, corrupted his intellectual facul ties, and confounded his inward peace ; whence proceeded all the cala mities that have attended mankind, and h -nce arose the different sects amongst them. " Men, who from that fatal moment walked in continual darkness had nevtr been able >o find the p:iths of truth, if Oue of these Divine Persons had not under a 1 luman Form con cealed II. s divinity." (Cf. F<>. ffi,). " This Man was called The MK-- SIAH ; an angel foretold His Coming, and He was born soon after of a virgin in Judca. This miraculous birth was nianif st.ed by a NKW STAK that appiaved. (Note o j). " Some kings, who understood the meaning of it, came and ottered pre sents to the Divine Infant, that the Law, and the predictions of four and twenty Prophets might be accom plished. He opened heaven to the just, and ASCENDED thither Himself iu the face of day ; leaving for the Con version of the World seven and twen y volumes of His doctrine. " He instituted Baptism to wash away sins, and made use of the Cross to save all mankind without excep tion. " Olop-wen came from Judea to China in the year of our Lord, 63K, having escaped great dangers both by sea and Land. The Emperor when he heard of his arrival, sent his Kolan to meet him as far as the su burbs of the Imperial city, with orders to conduct him to the Palace. When he came there, his Law was examined, and its truth acknowledg ed : and the Emperor made an Edict in its favour. He then rdered a church to be built, and named 120 persons for its service." (Du Halde vol. 2. Rise and Progress of Christianity in China.) Note how throughout this History all dates from the Year of the ASCEN SION. Ed. 1 Some render this ra-.u; .A lojxin as "Yabh-allah ; and the Book of Gover nors by Mar Arga, A.D. 8:0, .s:iys that a Yabh-allah founded monasteries in Babylonia and Arabia, A.i\ .".S5. Mr. P. Y. Saeki considers that it is " Aropen " in Oriental pronunciation which elsewhere is rendered " Abra ham." Ed. 2 See Aloha, Ed: Notes 33, 53. 50 SYRIAN MISSIONS IN CHINA In the Chronicle, aforesaid, we have a notice of a Second Mission which arrived in CHINA soon after the persecution of 713 had ceased. The names of the heads of this Mission are mentioned, but we have no account of their company, nor the number of them, unless they are enumerated in the seventh class. This circumstance carries with it all the marks of a genuine history. The persecutions which had risen against the preach ers of Christianity in the year 699, was followed by another more fierce in 713, when a great many Christian churches were destroyed, and doubtless, numbers suffered martyrdom: an account whereof reaching the Christians of the West, they sent into CHINA a supply of evangelical men under the guidance of Keiho, John and Paul ; a grant was at length obtained, and religion revived under the benign government of the Emperor So-cum. The success of the First Mission, as mentioned in the Chro nicle, deserves a remark, consistent with the design of these sheets, and that is THE EXTENSION OF THE GOSPEL in the reign of the Emperor Cau-cum, when it was promul gated in all the Provinces of CHINA, and churches built. What progress it had made in the course of 144 years, viz. from A.D. 636 to A.D. 780. can alone be obtained from these .Records. It is very possible that every part of this account may be authentic, and that yet, in a few centuries after, Christianity should become unknown in CHINA. New Governors, and new Edicts, probably excluded a succession of those evangelical men for the supply of that Empire, and Christianity became at length proscribed. Here is, however, sufficient evidence to prove that Christ ianity was known in CHINA in the Seventh Century. MARCO POLO 51 CHRISTIAN ESTABLISHMENT IN INDIA, TARTARY AND CHINA, A.D. 800-1200. In the Episcopal Canons, the Canon of Theodotius, Bishop of EDESSA, who lived about A.D. 800, appointed six Metropolitan Electors for the Ordination of a Patriarch chosen from the six principal and nearest seats. ~4z. Elam, Nesib 2 Perath, Assyria, Beth-germa, and Halach. This Canon did not prohibit other Metropolitans the right of election, and enjoined that the Electors should convene with the Patriarch every four years. " But the other Metropolitans," says the Canon, " namely of CHINA, HINDIA, Persia ; of the Merozites, of SiAM, 3 of the Raziches, the Hariuns, and of SAMARCAND, which are far dis tant, and which, by reason of infested mountains, and turbu lent seas, are prevented journeying as they would they send Letters of Salutation to the Patriarch once every six years, in which Letters also they make known all the public affairs of those regions which require direction ; when all cities, great or small, according to their ability, and the precept of the Canons of the Fathers, send to the Patriarch what is appointed for the maintenance of the Patariarchate." The above mentioned six Metropolitan seats I also find in a list of the Metropolitans of the Nestorians of that period ; and it belongs to this place to insert that list as in some measure it brings within view THE GREAT EXTENT OF CHRISTIANITY formerly in ASIA ; and the same is taken from the Oriental collections of Assemanus. 4 MARCO POLO. Marcus Paulus, who lived some years in Tartary, men tions the Chris uians in those parts as quoted by Brerewcoi : 1 See Editor s Notes 42, 44. 3 Note 29. Ed. 2 Ed. Note 15. 4 Appendix 52 MARCO POLO " The Nestorians inhabit a great part of the Orient, 1 for besides the countries of Babylon, and Assyria, and Mesopotamia, and Parthia, and Media, wherein very many of them are found, that sect is spread and scattered far and wide in the EAST ; both northerly to CATHAY and southerly to INDIA ; so that Marcus Paulus in his History of the East region, and in others we find mention of them, and of no sect of Christians but them in very; many parts and provinces of TARTARY. " As namely in 1. Cassar ; 2. Samarchand ; 3. Carcham ; 4. Chinchintalas ; 5. TANGUT; 2 6. Suchir ; 7. Ergimul 8. Tenduch ; 9. Caraim ; 10. Mangi, etc. " Marcus Paulus relates that In TEXDUCH were many cities and camptowns, where formerly the so-called Presbyter John had his residence, but afterwards that Province became tributary to the Great Cham (i.e. Khan), having a king of the family of that name : 3 and although there are some Idolaters 4 and Mahommetans, yet the greater part of them hold the Christian Faith, and these Christians liave the chief place in the province " (Lib. I. cap. LXIV). AGHEUS brought the Gospel into these parts called Gog and Magog, but by the Tartar nations Jagog and Magog, also Ijug and Mongug (vid. Kircheri Prodomus, cap. iv. p. 91). beyond the Mountains of Kara Kithay, three days, journtey North ward from his brother : his subjects were called Grits or Mirkits, and were Nestorians, his city was called Caraca : but he departed from Christ to idols, and succeeded his brother John, who died without issue, and to >k the name of Chan, etc. But the learned Hyde, from the re lation of Paul the Venetian, who penetrated into those regions, plainly shews from his book Lib. i cap. u. LII. that he who is called Unt, or more properly Uncha, was the real John, vulgarly and improperly called Presbyter and Prestcrjohn : but in the Tartar language, Prestdr Chan. Vid. Hyde s Note, Itinera Mundi Cap. xxv p. 153. T. Yeates. 4 Buddhists, so called then by the Europeans. . 1 They called themselves "The Children of the EAST." Ed. Note 56. 2 Tun-hwang ; Ed. Note 51. ?> About A.D. 1253 William de Kubique was sent by Ludovicns ix, King of the Galls, is the great Cham ofTartary; who relates, that at the time the Galls took Antioch, a certain one named Con Can held dominion in Kara, Kitha- , and adjacent re gions to th<> North, whence the Turks emerged. In the same Kara Kithay, a certain Nestorian, named Opilo, was a mighty prince of the people of Yayman, and after the death of Con Can he invaded the Kingdom of Kithay, called John by the Nestorians, of whose greatness many fabulons things liave been narrated, whence all those fables about Presbyter John have originat ed amongst the Eu opt ans. He bad a brother na ucd Unt, who dwelt MAR AGAI 53 Comestabularies, an ARMENIAN who, about the year 1248, wrote a letter to the King of Cyprus concerning THE CHRISTIANS of TANGUTR 1 says, " This is the country out of which came the Three Kings to Bethlehem to adore CHRIST ; and the- people of that country are Christians. " I myself have been in their churches and seen paintings of Jesus Christ, and of the Three Kings ; 2 one presenting the Gold, a second the Frank- incense, and the third Myrrh. " Through these Three Kings they had the knowledge of the Faith of CHRIST, and through them the Cham Khan and all his people were made Christians. " When they go to salute the great Cham Khan, they first enter the church and salute the Lord Jesus Christ, and then go to salute the Cham Khan. " We found also many Christians dispersed through the East country, and many goodly churches, lofty and ancient which had been despoiled by the Tartars. " The Christians of the country, when they come into the presence of the Cham Khan who now reigns, he receives them with the greatest honour, uses them liberally, and suffers none to annoy them. And though, by reason of their sins, CHRIST hath none to preach His Name in those regions, yet HE HIMSELF PREACHETH FOR HIMSELF and declares it by His own most holy virtues in such manner that the nations of those countries believe in CHRIST." 3 Marus Sobensis writes that " Agheus " (i.e. Mar Agai,) ILLUMINATED icith the Faith Gebal and Huz, and the coasts of SINDIA (N.W. India,) and the adjacent countries as fa?- as Gog and Magog." Ebed-jesus says : 4 1 Chinese Tartary, in which is 3 Ed. Notes 35, 60 on Chinese Epic Tangut or Tun-hwang where are the which was composed in the nest Caves of the Thousand Buddhas century by a Taoist monk, described by Sir Aurcl Stein, Ruitis 4 Ebed-Jesus was Metropolitan of Desert Cathay ; Ed. of Nisibis ; died A.D. 1318. Ed. 2 Ed. Notes It5, 52. 54 ISLAM " All Persia, all parts of Assyria and ARMENIA and Media, and the regions about Babylon, Hiz and Gala, to the confmes of INDIA, as far as Gog and Magog, received the Priesthood from Agheus, the SILK- WE AVER, and disciple of the Apostle Addeus " (Mar Adai). Magog was one of the sons of J apheth (Gen : x). His land and people were also called Gog, and his ssat was in the Northern parts of Asia. (Ezek. xxxvin). He is called the chief Prince of Meshech and Tubal, names, implying Drawers of the bow and leading cattle/ so justly descriptive of the hordes in Tartary. They are also described as warriors and famous horsemen (ibid v-15). The Togarmahs, or Western Tartars, were famous for breeding horses in Ezekiel s time, as they are to this day ; they supplied the markets of SYRIA and PALESTINE with horses and mules (Ezek xxvu. 14). There can be no doubt of the identity of these people, and that by Gog and Magog we may understand the whole of the TARTAR nations. As for THE DECLINE OF CHRISTIANITY in the whole of Asia, the continuance of heathen and idolatrous practices, and the progress of Mohammedanism among them, the reason is evident to all who have the least knowledge of those countries : even what is said above, of their Churches without Priests, is enough to convince any one who credits that report, that whatever was the state of Christianity formerly in those parts, the want of Christian priests has been the ruin of Religion there, as in other countries, especially PERSIA and India, as hath been already remarked. To complete the ruin, revolt and war desolated those coun tries and left them an easy prey to the Mohammedan con querors under Ghengis Khan, in the xnth century, since which ISLAMISM has greatly spread in all Tartary. The destruction, and almost Extermination, of so many ISLAM 55 Christian churches in the East, must be looked for in the his tories of those nations, and the Wars and Revolutions which caused such a fatal overthrow. The spirit of war against the Christian powers of ASIA and AFRICA which, within a century of the death oi Mohammed, began to shew itself in enterprises on other countries, already strengthened by the reduction of all ARABIA, first discovered itself in the exhortations of Abubekar and his followers, by a general incitement to a holy expedition against SYRIA, to wrest from the Christians that fine and populous country. And such was their succass, that, in a short time, they carried the religion of Mohammed from ARABIA to STRIA and PERSIA, and by their subsequent conquests all the towns of STRIA and PERSIA possessed by the Christians, became subject to the Turkish dominion. Timur, called Tamerlane, who in 1370 began to spread his conquests over a great part of ASIA, (Tartary, Persia, Syria, and EGTPT), gathered immense treasures. He sent from Damascus 8,000 camels laden with the spoils of that city at one time ; and is said to have conquered more kingdoms in the space of 35 years than the old Romans did in 800 years. He carried his victories to Babylon, Mesopotamia, Syria, Persia, PARTHIA, Egypt, India, and CHINA, and boasted of having subdued three parts of the world. He had his Palace at Samarkand, w r here he celebrated his victories, blended with the Scythian festivities of Attila and Genghis, and those of the Ottoman Court. Ghengis ravaged all the EASTERN ASIA, making con quests in CHINA, Trans-Oxiana, Syria, Asia Minor, Siberia, Kara, etc. Genghis Khan and Timour were the scourge of every Christian and Mohammedan State which invited or resisted their ambition. The Christians of those unhappy countries visited by their victorious sword, were scarcely allowed a choice offered them by the Koran, of tribute, or of death. 56 MALABAR MONKS STATE OF THE CHRISTIAN CHURCHES OF MALABAR A,D, 1500-1600. Such was the deplorable state of the Christians of Malabar in the xvth century, that they had more churches than priests, and congregations than pastors. The distress of the people was great, and more than 30,000 families were but ill supplied with spiritual guides. They at length deputed three faithful men with repre sentation of their case to the Patriarch, A.D. 1499. One of them died on the way, the other two arrived safe, and were re ceived with great joy. The object of their mission was to pro cure Bishops for the Indian dioceses, and for the better ordering of their churches. The Patriarch, Mar Simeon, ordained them both Priests, and sent them for a time to the Monastery of St. Eugenius. He then consecrated two monies of the said monastery Bishops for the Indian churches, whom he named Mar Thomas and Mar John. 1 Having furnished them with ample powers, and commen datory letters, he dismissed them with prayers and benedictions, and sent them together with the two priests to India. " When they had arrived, the faithful received them with very great joy ; they met them on the way with the Gospel, and the Cross, and the Censer, and Torches and conducted them to the church with great pomp, and singing of psalms and hymns. " Then they sanctified the Altar and ordained many priests ; for that of a long time they had no spiritual Fathers." One of the bishops, Mar Thomas, having remained there about a year, left INDIA for Mesopotamia, with a report to the Patriarch, but that Patriarch died before his arrival, A,D. 1502. To him succeeded in the patriarchate, Mar Elias, of the Monastery of St. Eugenius, who took with him from thence three excellent monks whom he had designed for 1 Observe these two names and compare with Notee 11, 18, 21, Ed. CHINESE TABTABY 57 INDIA ; one of them he constituted Metropolitan, and named him Mar Jaballaha 1 ; the other two he consecrated bishop, to whom he gave the names of Mar Denha and Mar Jacob. Mar Thomas accompanied them in the following year, viz. A.D. 1503. Their destination was INDIA and CHINA, with the islands thereon depending. " He sent these four Fathers into the Land of the Hindoos, and to the Islands of the Sea lying about Dabag, and Tsin, and Matsin, and they departed the four of them, and arrived safe and well, by the help of our Lord Christ." In the following year the above mentioned Bishops sent an epistle to their Patriarch, Mar Eiias, which begins in the fol lowing style : "Fathers of INDIA, Tsin, and Ma-tsin" then follow ample salutations in the form and manner of the Orientals, in which Mar John above mentioned is styled " Bishop and Metropolitan of Athel," i.e. CHINESE-TABTABY, according to Assemanus. This Epistle was written in SYBIAC, and dated in the year of the Greeks 1815, i.e. A.D. 1504. It contains some particulars best related in its own words : " There are here (i.e. on the Malabar coast of INDIA) about 30,000 families of the Christians of our Communion. They now begin to build more churches, having abundance of every thing, and are, blessed be GOD, meek and peaceable. " And, moreover, the monastery of Mar Thomas begins to be occupied by Christian men, who are sedulous for their degree. They live remote from the aforesaid Christians, about 25 days journey, situated near the Sea, in the city called Meliapur, of the province of Seilan. " The provinces of INDIA are many, and take up a jou ney of six months, [meaning for the visiting of the churches.] 1 The same name as Alopen p. 49, ante, Ed. Note, 41. 58 VASCO DA GAMA " Every province hath its own proper name, whereby it is called ; and our s where the Christians inhabit, is called MALABAR, having in it about 20 cities, three of which are cele brated for strength, viz. Cranganor, Palor, and Cutdm, and others adjacent, these have in them many Christians and Churches, and are not far from the great and strong city of Calicut, a city of infidels and idolaters." In the year 1512, the Indian Bishops of Malabar, in their Syriac letter to the Patriarch in Mesopotamia, reported the state of their churches, with the number of families. " There are here," say they, " about 30,000 families of our Communion," i.e. about 200,000 souls, those of other Commu nions not being included in the said account. The Christians inhabiting the Coromandel Coast, according to the learned Brerewood, were reckoned at 70,000 before the Portuguese frequented those parts. His words are these : " About the cities of Coulan and Cranganor, on the west side, and Meliapur and Negapatam, on the east side, do these Christians of St. Thomas dwell, being esteemed before the Por tuguese frequented those parts about 15,000 or 16,000 families ; or, after another account, 70,000 persons. " But on the west coast, the far greater number of them is found, and especially their habitation is thickest about Anga- male, 15 miles from the city of Cochin northward, where the Archbishop keepeth residence." Thus it appears from the several accounts that the Syrian Christians, in that part of INDIA, amounted to about 300,000. Previous to the Discovery of the Indies by the Portuguese, the Christians of Malabar remained almost unknown to Europe. Those navigators, in quest of the coast of INDIA, first made the Cape of Good Hope, A.D. 1454, when Barfcholemy Dias named that part of the coast of AFRICA, Cabo de bon Speranzo, because then they had a GOOD HOPE of a passage to the East Indies. Vasco da Gama first made land at Calicut, May 20, 1498 MARCO POLO 59 (which was the discovery of an expedition some years after the former) when, having explored those coasts, he made the Cape Comorin, the southernmost point of the great peninsula Cochin, Goa and other maritime cities. The peaceable natives, and especially the poor Christians, little thinking that men in tall ships visiting them at that time in a friendly manner, came to spy out their liberty, and to bring them under bondage. The news of new lands soon reached EUROPE and the discovery of Christian churches in those parts soon excited the most lively interest, especially among those who were for com passing sea and land to make proselytes. The relations of Marco Paolo of a former age had given spirit to these enterprises in the Eastern navigations which ob tained during that period when Voyages of Discovery, and a thirst for commerce and conquest, had so effectually succeeded among the Portuguese. In the course of about 40 years afterwards, the civil and ecclesiastical establishments of the Southern India became so far understood that several Missions were agitated, with the avowed object of uniting those Christians of INDSA with the Church of HOME, and ultimately of reducing them to the power of that Church, and, in order to carry such resolutions into effect, Don John Albuquerque of the Order of St. Francis, was nominated first Archbishop of Goa, and under him there was a College erected at Cranganore, in the year 1546, for the purpose of instructing the native Christian youth of those parts in the ceremonies of the Latins ; but the Jesuit missionaries 1 soon perceived that the young Christian natives, called by them " Chaldeans," educated after the Latin manner were useless ; and that it was in vain to think of converting the CHRISTIANS of that country without the knowledge of the 1 In 1606 the Holy See refused the tral Bites of which Ricci (who enter- Jesuits petition to celebrate the ed China 1583 and succeeded bril- Malabar Liturgy in the vernacular. liantly at the Court) approved, This refusal was repeated in 1698 (E. H. Parker " China and Religion " as regarding both the Chinese Liturgy p. 198), as did the Syriac pioneers, and permission to allow the Ances- JSd. 60 SYNOD OF DIAMPEE Chaldee or Syriac tongue. They, therefore, erected another college about a league from Cranganore in the year 1587, where they taught those youths the Chaldee tongue, to the end that being grown up, they might be received into the ministry of those churches as real Chaldeans, being so far qualified to celebrate the Bomish Offices in the Chaldean or SYRIAC tongue. But neither did this do any great service, because that it was not enough for them to be instructed in the language of the Religion, there being a necessity also of an agreement in Doctrine and sentiment with those Prelates in order to have the liberty of preaching in their churches ; whereas, their being taught by the Jesuits, their DOCTRINE and way of speaking were VERY DIFFERENT from what was commonly received in the country, and, there fore, those Jesuits finding it impossible to make them forsake their own Ancient Customs, and to withdraw them from their own Communion to the Pope, had recourse to other measures. During these transactions, the intended Mission was pre paring to carry into effect by flattery or force, the reduction of the Christians of MALABAR, and, to this end, Alexio de Menexes of the Order of St. Augustine was appointed Arch bishop of Goa, and Viceroy of that country and, endued with full powers and accompanied with able persons, embarked for the Indies where, in 1599, he opened his mission in assembling a Synod of the SYRIAN clergy, since called the SYNOD OF DIAMPER/ where a part only of that clergy attended, to the number of 150 ; the issue of which matter not proving satisfac- 1 " The MALABAR LITUKGY (pp. 32, Maris. [Note 48.] 47, 50) used from the vth Century " About 1665, the Dutch having to the Synod of Diamper, 1599, was become masters of the Portuguese so completely suppressed by the Por- settlements and driven out the tuguese Jesuit Censors that no ori- Jesuits, the Malabar Christians at- ginal copy of it has ever been dis- tached themselves to the SYKIAC covered. (Monophysite) CHURCH of Antioch. " But there are copies of it as ... They now commonly use the altered by them by order of that SYRIAC Liturgy of St. James." (Ltiur- Synod. gies Eastern and Western p. xxni. " It was evidently all but identical Hammond, 1878.) With this cf. Not with the Liturgy of S.S. Addeus and 23 on Liturgy of Kwan-yin. Ed. STRATEGY 61 tory to the Viceroys the following stratagem was adopted which I shall here verbally relate from Mr. Simon : " The remedy that was found, was to seize the person of a certain Bishop, called Mar Joseph, who had been sent from the Patriarch of Babylon, to the end that, the people having no pastor, their design might the more easily be brought about. " But that Bishop, being aware of the design, ordered that Mass should be celebrated according to the Komish custom with ornaments, after the Latin fashion, and that they should even make use of wine and wafers of the Latins. "Nevertheless, he still persisted in Nestorianism, and taught the Portuguese who served him to say, " Holy Mary, Mother of Christ," and not " Mother of GOD," which obliged the Archbishop and Viceroy to arrest him, in order to his being carried to Eome. " But the said Mar Joseph, having arrived in Portugal, so well managed his affairs, that he obtained letters to be re ceived again into his Bishopric at Serra. " In the meantime, there was another Bishop already put in his place, named Mar Abraham, who, to maintain himself in his Bishopric, went afterwards to Eome to submit to the Pope, where, having made an abjuration of his heresies, he was re- ordained, having all the Orders given him anew from the Tonsure to the Priesthood. Then he was consecrated a Bishop, and the Pope empowered him by Bulls for governing his church at Serra in India, adding thereunto letters to the Viceroy, which stood him in little assistance, for he was no sooner arrived there than the Archbishop of Goa caused his Bulls to be examined, and finding that the Pope bad been misinformed by Mar Abraham, and that the Pope had been imposed upon, he was shut up in a Monastery in expectation of an answer from Eome ; but he escaped, and retired to the churches of his Bishopric, where he was welcomely received. " In the meantime Mar Abraham, who still distrusted the Portuguese, retreated far up into the country, and to shew that he was sincerely in the Pope s communion, he ordained afresh 62 STRATEGY all those whom he had already ordained, that he might conform to the Romish rite, and endeavoured all he could, both with the Viceroy and the Archbishop, that he might appear to be really in the judgment (jurisdiction? Ed.) of the Latin Church ; but, all this while, he persisted in Nestorianism, and preaching in his Church against the Pope, not suffering him to be called " Head of the Church," so acknowledging no other Patriarch than the Patriarch of Babylon ; whilst, on the other hand, the aged Bishop of Serra, Mar Joseph, was accused of teacHng the heresies of Nestorius, and being thereupon ques tioned he answered freely that he, having had a revelation from GOD, assuring him that the Religion which he had received from his Ancestors was the TEUE Religion whereupon he was immediately made a prisoner and sent to Rome, where he died." From this history the impartial Mr. Simon makes the following remarks : " It may be gathered," says he, " that the Portuguese have used great violence towards the Nestorians about matters of Religion ; that the emissaries being, men UNACQUAINTED WITH THE THEOLOGY OF THE EAST/ have disturbed and molested them for Ceremonies of little or no importance, and that they have thereby occasioned the tem porising of the Nestorian Bishops, by introducing novelties into their churches, to which they were constrained by violence. " And therefore it was that the same Mar Abraham, having been obliged by the Pope s Brief, and more by the fear that he had of the Viceroy, who gave him a passport to repair to a Council, he there again abjured all these errors, and made profession of the Roman Catholic faith. " But no sooner was he come back to his Church, but that he taught Nestorianism as before ; and even wrote to his 1 Sec Note 60, Ed. and " Hymn of the Soul." THEOLOGY OF ST. THOMAS 63 Patriarch of Babylon, that the Portuguese had forced him to be present at the Synod of Goa." The sequel of that history discovers more plainly the violence used by the Portuguese towards the Nestorians to bring them to an union with the Church of Rome, and to oblige them to subscribe to the Confession of Faith of Pius iv. which happened in the time of Alexis de Menexes, Archbishop of Goa, who went into the Indies with a Brief of Clement vin. to inform against Mar Abraham. In that whole relation there appears great zeal in the Nestorian Christians ol that country for the defence of their Faith which they pretended to retain as being once delivered to them by St. Thomas ; insomuch that they put their hands before their eyes at the Mass of the Latins when the priest elevated the Host to be adored by those that were present. Above all, they shewed themselves zealous for their Patriarch of Babylon ; and when they were asked whether the Pope was not Plead of the Church ? they made answer that he was Head of the Church of Rome, which is a particular Church otherwise called the Church of St. Peter, and NOT of THE CHURCH OF ST. THOMAS, as being independent one of another, which they obstinately maintained. 1 They, moreover, resolutely withstood the sacrament of Confirmation which Archbishop Menexes would have adminis tered unto them ; and they accused him of envy and ambition, alleging that he endeavoured to overturn THE RELIGION OF ST. THOMAS, to make them embrace that of Rome, to the end that by that artifice, he might remain absolute Master of all the Churches of the Indies. And, therefore, say they, that Archbishop calumniated 1 A very similar position to that sions brought to England by St. of the Keltic Church in Ireland, Austin from Rome ; well described in Scotland & Wales in the vnth Cen- Prof : Stokes Ireland & the Celtic tury, with regard to the Papal preten- Church, 1886. Ed. 64 THEOLOGY OF ST. THOMAS the Patriarchs of Babylon ; protesting, however, that they would persevere in submission and obedience to their Patriarch, and that they would never forsake their Religion, to embrace that of Eome. Notwithstanding all these oppositions on the part of the Nestorians, Archbishop Menexes still persisted to inculcate to them that their Patriarch was a heretic, and excommunicated ; and that, therefore, they could not pray for him. This he did so vigorously, sparing neither pains nor money, that at length he softened them. Sometimes he used violence, and was therefore often in danger of his life. For, under pretext that he had fall power from the Pope, he exercised his jurisdiction in all places, with out minding the Ordinaries of the places, even before they had acknowledged his character. And in this manner that Envoy of the Pope planted the Roman Religion in that country, and spared no means to accomplish his design. He gave orders in spite of the Diocesan Bishop, and made those whom he ordained first abjure the errors of the Nestorians. Besides the Confession of Faith, those who entered into Orders were obliged to swear obedience to the Pope, and to acknowledge no other Bishops, but such as were sent from him. But let us now come to the errors of which Menexes accuses the Christians ot St. Thomas. 1 The greatest part of the Errors which Archbishop Menexes pretended to have found amongst the Christians of St. Thomas, have been exaggerated by the compiler of that history to shew that extraordinary labour was needful for gaining that people. But IF that Archbishop, and other Emissaries into the East, had been icell acquainted with THE ANCIENT THEOLOGY** they would not have so multiplied errors. In effect, seeing 1 Appendix " Charges." 2 Cf. Notes 33, 56, 60. STRATEGY 65 they measured all things by the Eule of the Theology which is taught in the Schools of Europe, [and America, Ed.] it is not to be thought strange that they would needs reform the Oriental Nations according to that Standard. I confess there were abuses there that needed AMENDMENT, but they ought NOT to have been rectified according to our Customs. The course that ought to have been taken on these occasions was to have turned back unto their ANCIENT BOOKS, and to have reformed them according to the Customs thereof. And that might have been easily done, as will appear in the sequel of this discourse. But we must first relate the rest of that history that we may be able to make the better judg ment on the conduct of Menexes, and the pretended errors of the Nestorians. Archbishop Menexes called a Synod the 20th June 1599, when the deputies of the Nestorians were present, to deliberate jointly with the Archbishop about matters of Religion. And that it might appear that the Nestorians had all the liberty that is necessary upon such occasions, and that, on the other hand, they might give their consent to all that should be decreed there, the Archbishop gained eight of the most famous Churchmen and fully informed them of his design, and of the ways that were to be taken for succeeding in it, giving them the particulars of all the Decrees that were to be made there, and asking their opinion upon every distinct point as if nothing had as yet been resolved upon ; to the end that being present in the Synod, they might do the same, and thereby oblige the rest to follow their example. He took many other measures for succeeding in his designs, which it would be to no purpose to relate ; and all that hath been hitherto alleged is only to show the manner how the Romish Religion hath been established in the EAST, and that it is not to be thought strange that all the reconciliations that have been made with those people (whom we call Schis matics ") have of been no long duration. 66 NOVELTIES It was then decreed in that Synod that the priests, deacons, sub-deacons, and besides all the deputies of towns that were present, should sign the Confession of Faith (that the Archbishop had privately made by himself), which was done, and all solemnly swore obedience to the Pope whom they acknowledged to be the Head of the Church, swearing also that they would entertain no more commerce with the Patriarch of Babylon. Moreover, they anathematized the person of NESTOEIUS and all his errors, owning Cyril, Patriarch of Alexandria, for a Saint. 1 Besides, a great many particular statutes were made in that Synod, for reforming the errors that Archbishop Menexes pretended to be in the administration of their sacraments and in their books. And, therefore, he caused their Liturgies and other Offices to be rectified. He regulated the matter of Marriage according to the Decrees of the Council of Trent. The sacraments of Penance, Confirmation, and Extreme Unction were likewise reformed, according to the practice of the Church of Rome. Priests were for the future prohibited to marry, and regulations were made for those who were already married. In a word, the Archbishop INTEODUCED THE RELIGION OF THE L/ATiNs 2 amongst the Chaldeans, as well in that Synod as in the visitations which he made of several churches. But let us now consider if he had reason to introduce so many Novelties amongst the Christians of St. Thomas, which will serve to discover the Eeligion of those people. Mr. Simon s DEFENCE OF THE MALABAE CHEISTIANS on the charges preferred against them by Archbishop Menexes: 1 See Note 56. 2 Note 33. ANTONIO OF PADUA, A PORTUGUESE MONK \VHO_- FOLI,OWED ST. FRANCIS OF Assist IN ITALY. " HE GAVE UP HIS HAPPY SOUL," A.D. 1231. Note the striking resemblance to Shaka Tanjo in the BABE who Takes possession of Heaven and Earth. - To face p. 67. AMBIGUIIT 67 I. As to the errors which the Archbishop Menexes imputes to the Christians of Malabar : the way that Archbishop should have proceeded with them, if he intended to establish a lasting reformation, i-n my author s opinion, he ought to have heard them before he condemned them for being called " Nestorians." When it had been made clear to them that all the disputes which they had with the Church of Rome, consisted only in they would have become a great deal more tractable and docile. II. As to Images : the Chaldeans reverence them not so much as the Greeks do, because that great veneration of images was not so firmly established in the Greek Church, but since the Second Council of Nice, which was posterior to all the sects of the Chaldeans, who commonly are satisfied with a Cross in their hand ; and that Cross wherewith the priest blesseth the people is of plain metal, without any Figure. 2 The Archbishop might very well have let the Christians of St. Thomas alone in that ancient simplicity, because all that has been since that time decreed concerning Images, is but barely matter of discipline. III. It is very true, they administer not Baptism after the manner of the Latins : but it is not therefore to be thought, that the form of their Baptism is invalid ; and it was far less 1 In 1884, Dr. Timothy Richard Christ was always represented aa positively declared that "ASIATIC alive and robed "Death having no CHRISTIANITY is expressed in the no- more dominion over Him." menclatiire of Mahayana Buddhism," Sometimes He was depicted reign- and specially welcomed As vaghosa s ing from the Cross crowned as the jPj little volume 3f|f s& as " a Chris- King of Kings,-or robed in purple as tian book." See Notes 19, 31, infra the Great High Priest, the Sun & Ed. Moon on either side, as in Yakushi s 2 The Crucifixion was first depict- image at Nara. At Louvain cathedral ed A.D. 586, and portable Crucifixes in France the Figure was robed in were not introduced until the xith red velvet. Ed. Note 35. century. 68 PREJUDICES necessary to re-baptize those who had been baptized according to the Chaldean rite. 1 That which deceives the Emissaries when they treat about affairs of Beligion with the Orientals is THE PEEJUDICES which they have learned in the Schools concerning the matter and form of Sacraments. When, for instance, they see that the child is not baptized at the same time that the words which denote the action are pronounced, they take the Baptism to be null, without con sidering that the manner of administering the Sacraments amongst the Orientals consists chiefly in certain prayers which they say, and that they are not so great metaphysicians as the Latins ; which makes them ignorant of a vast number of difficulties, that our divines handle with so much subtlety ; but the belief of the Nestorians is not therefore less pure nor less ancient. IV. The Unction which they use after Baptism, is with them the Sacrament of Confirmation, that differs much from that of the Latins ; and it was not needful that Archbishop Menexes should have introduced another Unction that was practised in his Church, and which at most was no more than a ceremony. He ought to have known that the Nestorians, according to the Ancient Practice of the Eastern Church, administer Con firmation and the Eucharist with Baptism. 2 It had then been fit to have examined their Eituals, to see whether any abuse might not have crept into the adminis tration of that Sacrament : whereas Menoxes his chief care seems to have been to abolish most Ancient Customs, because they were not agreeable to the practices of the Latins. 3 V. The Archbishop is mistaken when he says that the 1 A Japanese Christian friend who 3 Cf. the counterpart of this strug- had been baptized by a Methodist in gle in Ireland 1300 years ago, bet- California, refused to submit to a ween the ancient, original Keltic second baptism from a Missionary- Church and the Roman intruders bishop in Japan, saying: " My heart from the European Continent so well is baptized." Ed. described in T. Olden s Hist : of Ch : 2 Note 55. Ed. of Ireland, 1892. Ed. Note 33. PREJUDICES 69 Christians of St. Thomas had no knowledge of Confirmation, nor of Extreme Unction, and were ignorant of the very names. It may be, they might have been ignorant of the names of these Sacraments, especially of Extreme Unction, which is nowhere known, but in the Latin Church ; for though the Eastern Church hath the custom of anointing the sick, accord ing to the words of St. James, yet she calls not that csremony " Extreme Unction," for the reasons we mentioned before when we spoke of the Greeks, and the same reasons may be also applied to Confirmation. 1 The Priests administer that Sacrament amongst the Nestorians, as well as amongst the Greeks, at the same time they do Baptism of which (according to them) it is a perfection that ought never to be separated from it. As to Auricular Confession, which they had in abhorrence, it is certainly an abuse introduced into that Church, because the use of Confession is in all the EAST, though most part think not themselves obliged to it by Divine right. V. As to the Errors which the Archbishop pretends to have found in their books, so far as that they would have entirely abolished -the Office of Advent, it was easy to have given a GOOD meaning to these pretended errors ; besides that, the reformation which he made in their Liturgy was improper ; for there is nothing worse digested than tha Mass of the Nestorians, in the manner as it is found inserted in the Bibliotheca Patruni. The whole order of it is changed, iu endeavouring to accomodate that Liturgy to the opinion which the Latin divines have of Consecration, which they make to consist in these words, " This is My Body," whereas the Nestorians 1 The Galilean and Irish Churches The use of one Unction only was a of the vth and vith Centuries used point of complaint against the CELTIC only one UNCTIOX, either at Baptism CHURCH, at the period of St. Austin s or at Confirmation. Mission A.D. 597. See p. 318, The Koman Church used Unction Prof: Stokes, History* of Ireland and on both occasions. the Celtic Church. Ed. 70 PREJUDICES believe, as all the Orientals do, that the Consecration is not completed, till the Priest hath ended the prayer which they call, " THE INVOCATION OF THE HOLY GHOST."* Nevertheless, Menexes makes the Nestorian priests adore the Host, so soon as they have pronounced these words, " This is My Body," though they believe it not to be yet consecrated. About this question, the Notes of Gabriel of Philadelphia may be consulted, where the Author particularly justifies the Nestorians, and proves clearly that their Liturgies, even that which carries the name of St. Nestorius, contain nothing but what is Orthodox ; which is far from the sentiment of Menexes, who calls them impious and heretical, and who only defends the correction that he hath made by these general terms that their Liturgies were full of blasphemies. The same Author affirms that in one of the Liturgies for the use of the Nestorians, which he had from a Babylonian priest, the name of Nestorius, with many other things, was blotted out, and others added that were not of the same handwriting, because the Nestorian priest who made use of that Liturgy was reconciled, at least in appearance, to the Eoman Church, which obliged him to reform in his Missal all that might disgust the divines of Rome. The Nestorians have also done the like on another occasion as Stroza relates : for so soon as they come to Rome, and hear Nestorius spoken of as an impious person and heretic, they tear out the leaves of their books where mention is made of him, taking away all that they believe to be contrary to the theology of the Church of Rome. VII. Their custom of consecrating with leavened bread, mingling therein oil and salt, ought not to be reckoned amongst their errors, since that does not alter the Nature of Bread. The ceremony, besides, which they observe to render, in some sort, the Bread more holy before the Consecration is laudable, nay, and ancient. 1 See infra Notes 29, 30, 47 on K wan-Yin, fpj-]^ Kwannon. Ed. ANCIENT USB 71 They thereby distinguish, as the Greeks do, the Bread that is destined to be made the Body of Christ from all com mon bread, which they look upon as profane before they have said over it a certain number of Prayers and Psalms. VIII. It is no matter of wonder that the Chaldeans do not say Mass so often as the Latins do, and that many priests are present at the Bishop s Mass, and take the Communion from his hands. 1 That is an Ancient Practice in the Church, whereas the custom of saying so many Masses in the Latin Church is very late, and hath been chiefly introduced by Mendicant Monks (as it is observed by Cardinal Bona) ; which practice hath been much fortified since the introduction of the new law. It is also a very Ancient Custom that they who serve ancf are present at Mass, rehearse a great part of it ; and that because the Liturgy is a public action which concerns the people, and may be easily proved, even by the prayers of the Latin Mass. IX. It is true the Nestorians, and other Orientals, are grown remiss in the Ancient Discipline as to what relates to Orders, and that they observe not the age required by the Canons ; but if that wanted to be reformed, as well as what concerns the marriage of priests, the reformation should have been taken from their laws, rather than from those of Borne. Every one knows that in the Eastern Church priests are allowed to marry before their Ordination. 2 This Archbishop Menexes ought to have considered in reforming them, and not to have dissolved the marriage of priests that he might conform to some statistics made in the Synods held at Goa by some Latin emissaries. X. Menexes seems to have been mistaken in reckoning the custom of not saying the Breviary out of the church 1 So also in the ancient Keltic friction. Ed. Church The Roman Missionaries 2 As was done in Keltic Ireland, changing this custom caused much Ed. 72 ANCIENT USB amongst their errors, because that practice is new, and that the Breviary was not made to be said in private. XI. It is to be doubted whether the fees that the Nestorian priests set for the administration of the Sacrament, ought to be called " Simony," because that is to them instead of a benefice. XII. The submission that the Nestorians have for their Patriarch ought not to be reckoned an error, because the Orientals look upon all Patriarchates, even that of Rome, as powers established by positive Law ; and if it be objected to them as a reproach, that they have an aversion to the Pope, they answer, that the Pope takes to himself the rights over the Churches of the East, which these Churches do not acknowledge. As to their not having curatas or vicars, but that the eldest Priest presides in their assemblies, that cannot rationally be called an error ; on the contrary, it is an excellent Discipline, and it were to be wished that it were established in all Churches for a remedy to many abuses, which are at present in Benefices. XIII. In fine, most part of that which Menexes calls " corruptions " amongst the Nestorians, is not so in effect, unless it be in the imagination of some Emissaries, who measure Religion according to what they have been taught in their schools. Can it be said, for instance, that it is an error in these people, and other Christians of the East, to eat flesh on Saturday, which amongst them is a festival day agreable to the ancient practice of the Church ? Can it be said, also, that the Nestorians err in relation to marriage, because they take the first priest that they meet with to marry them ? We must know that in the Eastern Church, the Priest is not barely a witness of the marriage, but that he is the only and true Minister of it, as of the other sacraments and ceremonies. 1 1 Appendix, "Catalogue." INQUISITION 73 INQUISITION AT GOA. The history of the Inquisition is a history of horror, at which every humane mind recoils, and which true Christian charity must hold with the utmost detestation and abhorrence. This engine of oppression and torture has been in force and exercise for throe whole centuries past, and has obtained in all countries where the Romish Religion has made any regular establishment. " The Inquisition," says Limborch, " is the Masterpiece of policy and cruelty, and such an invention for the suppression of Truth and Religion, Liberty and Knowledge, Innocence and Virtue, as could proceed from no other wisdom but that which is earthly, sensual, and devilish." The Lisbon Inquisition was erected by Cardinal Henry, second Inquisitor General, A.D. 1539. The Inquisition was set up at Goa in the Indies at the instance of Francis Xaverius, who signified by letters to Pope [error, King, Ed.] John in, Nov. 10. 1545, " that the Jewish wickedness 1 spread every day more and more in the East Indies subject to the Kingdon of Portugal, and therefore he earnestly besought the said King that to cure so great an evil he would 1 Portuguese Adventurers, drunk GOD or shame oftiie world. As there with sudden wealth, bought beautiful are many of them, and thay are slave-girls, and the harem being a scattered among all the Forts, the common institution, there was a large Holy Inquisition and many preachers and pitiful population of half-castes are needed. Let YOUR Highness at GOA. provide your loyal and faithful "Jewish " does not refer to the vassals of India with those so needful Religion but to their immoralities. things." Preachers alone could not cope Xavier urged the King to force the with the Moslems and Jews who over Governors to give the Gospel to ran that part of the world, so Xavier India a force NOT to be used towards sought for secular, political power the Converts, those Southern tribes and influence. needed only to hear the Gospel in Writing to King John m of For- order to believe it it was the Autho- tugal May, 16, 1546, he said : rities who were to be forced to give " The second net d which India has opportunities of hearing the Word, in order that those who live in it " In this way " he concludes, " the may be good Xtns is that YOUR injustices and robberies towards the HIOHNESS should send the Holy poor Xtns will cease, and those who Inquisition. For there are many are ready to become Xtns will get who live by the MOSAIC religion and good courage to do so. the Moorish sect, without any fear of " For in this matter of making 74 ST. THOMA S MOUNT take care to send the Office of the Inquisition into those countries." Upon this Cardinal Henry, then Inquisitor General in the Kingdom of Portugal, created the Tribunal of the Holy Inquisition in the city of Goa, the metropolis of that province, and sent into those parts Inquisition Officials, and other necessary Ministers, who should take diligent care of the affairs of the Faith. The first Inquisitor was Alexius Diaz Falcano, sent by Cardinal Henry, March 15, A.D. 1560, who arrived at Goa the end of that year, and began to execute the Office of Inquisitor." The language of F. Xavier used on this occasion is truly suspicious, and that under the mask of correcting " the Jewish wickedness " is rather to be construed an avowed design against the liberties, the independence, and the firmness of the native Christians 1 of Malabar, who refused to acknowledge the Pope s supremacy, and with a true Protestant zeal resisted the Catholic tyranny." 3 ST. THOMA S MOUNT. Not far from the city of Meliapore, on the Coromandel coast, called " the City of St. Thomas " stands the famous Mount called " the Mount of St. Thomas," celebrated for the martyrdom of that Apostle. It consists of several rocks, and has a steep ascent to the top, where is a small church formed Xtns you need expect no fruit if the E. A. Stewart, (a Protestant Congrega- Kiug makes any one else but the tionalist) pub. 1907.] Ed. Governor responsible." 1 This is untrue ; see foot note last Portuguese INDIA -was in an aibomi- page. Ed. noble state, and Xavier was a man of 2 Those who are desirous of vision and of action. Desperate information on this subject may con- measures were called for. He suit Dellon s Account of the Inquisi- sought liberties for the native Xtns tion at Goa, and a most interesting from the Portugnese. and an end to account of this Inquisition in the their persecution by the native Eev. Dr. C. Buchanan s Letters from heathen. Goa. Art. "Romish Christians in [From the most recent " Life of St. India ; Christian Besearohes, London Francis Xavicr, Evangelist, Explorer, 1812, p. 159. T. Y. Mystic ; " pp. 161, 162, 236, 259, by ST. THOMA S MOUNT 75 according to the modern plan but, like many other ancient temples in ludia, is hewn out in a solid rock. The surface of the mountain is covered with cocoa-nut trees, and in lower part inhabited, having a number of well built houses and cottages. All the Indians, Christians as well as Pagans, (says my author) unanimously assured me, that this was really the mountain on which the Apostle Thomas had been martyred. " The Christians who reside on the coast of Malabar, and even the Christians of St. Thomas, though Nestorians, make many pilgrimages to the tomb of this Apostle, and through re ligious zeal, cany home with them bits of earth which they pick up near it, and which they afterwards use for preparing their holy water. This has been doing since the earliest period, not by a few, but by many thousands ; so that the question whether St. Thomas actually lost his life on this mountain cannot any longer remain a matter of doubt. The event took place under the Government of the Indian SALIVAHAM or SALBAHAM who died in the 68th year of the Christian era. " On Mount Grand, also, there is a church much frequented by Pilgrims, and where the Catholics from Bengal, Pegu, Siam, Ceylon, Malabar, and every part of Hindostan, as well as the Nestorian and Armenian Jacobites, perform their devotions. Even Pagans and Mahometans resort thither, and carry with them as offerings, butter, milk, cheese, candles, oil, goats, and cows. In a word, every person in India is convinced that this was actually the place where St. Thomas suffered martyr dom." " It is very singular " says Prof. Forster, who furnished the German edition of Fra Paolino s Voyage to the East Indies with Notes) " to find people in the xvinth century, bringing forward evidence to prove that the Apostle Thomas was stoned to death, aud interred 1700 years ago, at Malipur, or St. Thomas." The Mar Thomas of whom there are so many traditionary nccounts in India, was probably Thomas Cana, an Armenian Who must have gone to India before the vith century, and 76 UNIFORM TRADITION have there diffused the doctrines of Christianity among his own followers. " In the year 822, two Nesfcorian priests from SYRIA, called Mar Sapor a,nd Mar Parges, went from Babylon to India, and landed at Coulan, The Indian princes granted extensive pri vileges to the Christians of Mar Thomas, and to the two priests from Babylon, by which they were raised above the Naurs, or Malabar nobility. These privileges were engraven on plates of copper, and it is believed were not long ago extant somewhere in India. 1 " In REPLY to the author of the above note, we may ob serve, that it is still more singular to find a writsr, in this Age ot Research, setting up probability and mere conjecture, against THE CONSTANT AND UNIFORM TRADITION of the Christians of all India ! That Thomas Cana, who lived in the vth century, is NOT to be coniounded with Thomas the Apostle 2 , of the number of The Twelve. There is no ground for the conjecture in all the SYRIAN histories. The traditions about St. Thomas among the Indians, and in the Chaldean writings, correspond only with an Apostle and one of The Twelve ; and the name of Thomas, with the prefix of " Saint," denotes one of an Apostolic order, superior to the rank of " Mar," ascribed to Doctors or eminent Teachers of Christianity ; such e.g. as were Mar Thomas, the disciple of Manes, and Mar Thomas Cana, Mar Sapor, Mar Parges, and many others. Thomas, the disciple of Manes, lived in the und century, Thomas Cana in the vth, Sapor and Parges about the close of the Yiiith century, and were no other than heads of Missions in 1 Vide Note, Ch. V. p. 90. of Eng- 2 Cf. also Bodlii Dharma (Daruma liBh edition, tr. from German, by 5$if&. in Japanese) A.D. 520, in China "Wen. Johnston. Lond. 1800. likewise confounded Notes 28, 57 Ed. UNIFORM TRADITION 77 their times, or Superiors sent for the assistance of the Indian chnrches. Again, Thomas Cana is called by some writers an Armenian, and an Armenian merchant. Both of these are allowed to be incorrect by the more able writers on SYRIAN ecclesiastical affairs. Mar Thomas Cana was an Aramite, i.e. a SYRIAN by nation ; and was not an Armenian, but a Nestorian Christian ; neither was he a merchant by profession, but a priest and a bishop. " As for Thomas, the , disciple of Manes (says Paolino, a learned missionary there 13 years, and who diligently enquired into these things), he is entirely unknown to the Christians of India." To inquire into the Origin and Introduction of Christianity in India, was amongst the first objects in Dr. E.err s mission from the Government of Madras, and his Report opens with this reply : " That there can be no doubt whatever, that the St- Thomas Christians settled on the Malabar coast at a very early period of the Christian Church : from whence they, at one time, spread in various directions as far even as Meliapor, and St. Thomas s Mount : but to derive authentic information as to the time of their arrival is at present no easy task. From the confusion arising from the Hindoo chronology? from the desire which these Christians have to derive their origin from the earliest possible times, which may perhaps have introduced false traditions amongst them, and as all their authentic records are reported to have been destroyed during the persecution by the Church of Eome. a " From all these circumstances, whether we refer to the 1 Universal in the EAST. Ed. caused translations to be made of 2 The author of this Report had them by men learned in the SYRTAC certainly not looked into the LITURGIES language. It was their Church books of the Indian churcties. nor known against which their fury was that the Portuguese Inquisitors took directed. T. Y. care of their Ancient Histories, and 78 PECULIAR CUSTOMS Hindoo accounts, to the St. Thomas Christians themselves, or to their persecutors the Roman Catholics, we are not likely to arrive at any certain conclusion as to the exact time of their establishment in Malabar. Some circumstances, however, may be collected from undoubted authority, by which it may be inferred, that they have been for nearly xv centuries establish ed in India ; for we find in Ecclesiastical history, that at the first Council at Nice, in the year 325, a bishop from India was amongst the number composing that venerable Synod." 1 PECULIAK CUSTOMS OF THE INDIAN CHRISTIANS. " The Christians of St. Thomas," says Fra Paolino, " still celebrate their Agape, or love-feasts, as was usual in former times. They give them the name of Nercia, public vows. On such occasions they collect and store up a great quantity of sugar-canes, rice, bananas, honey, and rice-flour, of which they bake a certain kind of small cakes, called Appam. These Appam, or rice-cakes 2 are prepared publicly in an apartment adjoining to the chvrch.* On the day of the solemnity all the people assemble in the church-yard, 4 and the priest, placing himself in the door, distributes to them his blessing. " They then arrange themselves in rows, and each spreads before him a banana leaf, to supply the place of a trencher. When this is done, the priest commands silence ; and the overseers of the church, walking through between the rows, give to each his portion of Appam, and a few slices of banana. " No Christian departs without having a share. What is left is given to the Pagans, that they also may partake in this love-feast, and be excited to embrace the doctrines of the Christian Religion. It is certainly," says my author, " an affecting scene, and capable of elevating the heart, to behold 1 Note 25, Ed. 4 I was at a similar Feast, at 2 Cf. Japanese mochi. Ed. Tsudo-ji in Korea, on Buddha s birth 3 As in Korean temples. Ed. day April, 1916. Ed. PECULIAR CUSTOMS 79 six or seven thousand persons of both sexes, and all ages, as sembled, and receiving together, with the uttermost reverence, and devotion, their Appam-iple&ge of mutual union and love." 1 " Another custom which has tended to cement these Ancient Christians together for so many ages in those regions surrounded with Paganism, is that of the Ciata, or annual Commemoration of their deceased relations, observed with great solemnity in their houses once a year, when no strangers are allowed to be present. This denotes a great virtue." 2 CHEISTIANS OF MALAYA. Malaya proper, denotes the southern part of the Kingdom of Mysore, in the interior of the Peninsula of Hindostan, and is a country environed by mountains, especially by a range of vast mountains called the Grades, or Ghauts on the west, which separate it from Malabar : the inhabitants are called Maleams, among which live the Christians of St. Thomas. They are said to differ from the Malabarians chiefly in their complexion, besides some difference also in their language. They are re presented as brave, honest, good-natured, and charitable ; courageous, and ingenious ; theft is a habit unknown among them, 3 for they live with their doors open, except some fences against elephants, tigers etc. Their lands are very fertile, but little cultivated. They are governed with a few simple laws of their own, under the jurisdiction of Judges appointed to the several districts, to whom they pay strict obedience. They allow a man no more than one wife at a time : they dress in a plain manner like the Malabars, except on their festivals, when they wear a long gown, with turban and jewels, and make use of divers methods for exciting and expressing their mirth. 4 The moral character of this interesting people is attested, by the joint Eeports of the Eev. Drs. Kerr and Buchanan. 1 Cf. the Agape, Note 24, Ed. 3 Cf. the Mahayanists at KHOTAN, See also Prof. F. Starr s account in Ed. Note 33. 11 Korean Buddhism." 1918. 4 Martin s Philosophical G( ography, 2 See Note 59, All Souls-0 Bon. 8vo. Loud. 1769. p. 461. 80 A PRIMITIVE CHUECH "The character of these people," says Dr. Kerr, "is marked by a striking superiority over the heathens in every moral excellence : and they are remarkable for their veracity, and plain dealing. They are extremely attentive to their reli gious duties, and abide by the decision of their priests and Metropolitan in all cases ; whether in spiritual, or in temporal affairs." As an example of this attachment and firmness of prin ciple, may be instanced the following trait in their history, and of their brethren on the coast: "When the Portuguese first arrived in this country, in the beginning of the xvith century they found a Christian Church using the Syro-Chaldaic lan guage, 1 established in the neighbourhood of Cranganore ; and, though it was published to the world many centuries before that period that sucb a Church existed, yet we find their ignor ance expressed in the wonder which it excited. " These Christians met the Portuguese as natural friends and allies, and rejoiced at their coming : but the Portuguese were much disappointed at finding the St. TJiome Christians firmly fixed in the tenets of A PRIMITIVE CHURCH ; and soon adopted plans for drawing away from their Pure Faith this innocent, ingenuous, and respectable people. However, after using for nearly a century all the customary arts and abominable perse cutions of the Church of Rome to no purpose, Don Alexis de Menexes. the archbishop of Goa, appeared amongst them ; and by his commanding influence, his zeal, and his learning, and on the authority of what he called the COUNCIL OF UDIAMPER,/ forced the SYRIAN Metropolitan, his priests, aLd people into the Eoman pale. " The archbishop, however, had not long quitted the scene of this Triumph of Bigotry, before the people sighed for their Old Eeligion, and cherished it in private : but on the 22nd of May, 1653, they held a Congress at Alingatte, and great numbers, headed by their Metropolitan, revolt 3d publicly from 1 Note 54, SemSdo. Ed. 2 See ante p. 60. Cf. Note 56. A PRIMITIVE CHURCH 81 the Romish communion ; nor has all the influence of the Roman Pontiff and the kings of Portugal, been able to draw them away again from their old Faith." 1 There is a very beautiful and picturesque description of the Christian settlements in Malaya given by Dr. Buchanan in his Report, and published in his Christian Researches (p. 112); one would imagine him impressed at the time with the scene of the ancient Israelites in the plains of the wilderness : " How goodly are thy tents O Jacob, and thy tabernacles O Israel ! as the vallies are they spread forth, as gardens by the river-side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters ! " Dr. Buchanan having taken his route from Quilon near Cochin in a N.E. direction, reached the Ghauts for the interior, when the prospect opened to him which he so admirably describes : " The face of the country in general, in the vicinity of the mountains, exhibited a varied scene of hill and dale, and wind ing streams, the streams falling from the mountains, and pre serving the vallies in perpetual verdure. The woods producing pepper, cardamons, and cassia, or wild cinnamon, frankincense, and other gums : and, what added to the grandeur of the scenery, the adjacent mountains of Travancore covered with teak forests, producing the largest timber in the world." " He proceeds to describe the pleasing emotions excited on the first appearance of the Christian churches, their antique structures, with other particulars of ecclesiastical curiosity and importance. " The Syrian Christians in Malaya," says Dr. Buchanan, " still use the SYRIAC language in their churches ; but the Malayalim, or proper Malabar, a dialect distinct from the Tamul, is the vernacular tongue." The Malabar language in which the Danish missionaries translated the Bible is called the Tamul by way of distinction ; 1 Dr. Kerr e Report. 2 Numbers 24. 82 THE SYRIAC SCRIPTURES because, as those missionaries report, the common Malabar differs as much from the Malayalam or Malabar proper, as the difference between the Portuguese and Spanish. 1 Dr. Buchanan mentions that " they had made some attempts to translate the SYRIAC scriptures into Malayalim ; but had not the suitable means of effecting it. On suggesting the necessity and importance of their being furnished with a Translation in their Vernacular language for the supply of their churches and people their elders replied, that " So great was the desire of the people in general to have the Bible in the vulgar tongue, that it might be expected that every man who could write would make a copy for his family." Dr. Buchanan states the number of churches in Malayala as 55 of the Orthodox and Ancient Confession acknowledging the Patriarch of Antioch, and subject to their Metropolitan, at that time, Mar Dionysius, of Travancore. Their LITURGY is derived from the Early Church of ANTIOCH, called the Liturgy of James the Apostle, whence they are usually denominated " Jacobites ; " besides which also they have Liturgies of other Apostles used in their service. Dr. Buchanan reports, that the Romish priests do not travel among them, there being no church of their Communion in the quarter. It was in these sequestered regions that copies of THE SYRIAC SCRIPTURES found a safe asylum from the search and destruction of the Romish Inquisitors, and were found with all the marks of ancient purity, mutilated only by the hand of Time : particularly a large folio Bible in MS. written on vellum, containing all the Books of the Old and New Testament, which the author of the Report has accurately described in Christian Researches (p. 141), in its several particulars. Having myself often examined the text in this venerable Monument of Sacred 1 Niecampii, Hist. Missions Evang. p. 38. THE SYRIAC SCEIPTUEES 83 Antiquity, and compared very many passages both of the Old and New Testament, I cannot but reflect with the highest satisfaction on the important testimony this copy bears to others in our own and Foreign Libraries brought from various parts of ASIA, and also the printed text. The order in which the Sacred Books stand in this copy, being somewhat different from that observed in general, and not noticed elsewhere, I shall here insert it from my note-book, viz : 1 The Apocalypse, or Kevelation of St. John, is not herein extant, but it is found in their other volumes. There are several other SYRIAC MSS. of the books of the Old and New Testament brought from those parts, and de posited in the Library at Cambridge : a list of which I have inserted in my Preliminary Dissertation, 2 and whatever may be the future use and importance of those Manuscripts, one thing is certain, and that is they establish the fact that the SYEIAN Christians of India have the pure unadulterated Scrip tures in the language of the Ancient Church of ANTIOCH, derived from the very times of the Apostles. Dr. Buchanan assigns a population of 200,000 Christians speaking Malayalim, and conceives that a Translation of the Bible into that language would be of incalculable benefit for their furtherance and improvement in the Christian Eeligion. The Rev. Mr. Martyn agrees with our author in this statement 1 Genesis, Exodus, Leviticus, BOOKS OP THE NEW TESTAMENT : Numbers, Deuteronomy : Book of The four Gospels : The 14 Epistles Job, Joshua, Judges, Samuel i and of St. Paul, viz. Komans, Coriu- ii Book of Psalms, Kings, I, 11. thians i and u, Galatians, Ephesians, Chronicles, i and n : Proverbs of Philippians, Colossians, Thessaloni- Solomon, Ecclesiastes, Song of Solo- ans, I and u. Timothy i and n. mon, Ecclesiasticus, or Wisdom of Titus, Philemon, Epistle to the Jesus son of Sirach : Isaiah, Jere- Hebrews : Acts of the Apostles, iniah, Lamentations and Epistles of aud Catholic Epistles, viz. James, Baruch, Ezekiel, Hosea, Joel, Amos, Peter i, John I, Peter n, John II and Obadiah, Micah, Nahum, Habaccuc, in, Jude. Then follow the 8 books Zephaniah, Haggai, Zechariah, Mala- of Clemens, of which a few frag- chi, Daniel, Bel and Dragon : Ruth, menst only are preserved, all the rest Susannah, Esther, Judith, Ezra, Ne- of the MS. being mutilated and lost, hemiah, Book of "Wisdom, Maccabees, 2 Collation of an Indian Copy of i, u, in and iv, or Book of the Hebrew Pentateuch, etc. 4to Josippon, Esdras and Tobit. Cambridge, 1812 p. 19. 84 THE SYRIAC SCRIPTURES with some explanation : " The third class of Christians " says this eminent Orientalist, " are those who speak the Malayalim or Malabar. These are, first, the Koman Catholic, in number 150,0(K), composed partly of converts from heathenism, and partly of Proselytes from the SYRIAN Church ; and, secondly, the SYRIANS who retain their Ancient Form of Worship. No estimate has been made of their population, but the number of their churches is ascertained to be fifty-five. There are then, not fewer than 200,000 Christians who use the Malabar lan guage. A translation of the Scriptures : into it was undertaken four years ago by their bishop, assisted by some of his clergy, and it is presumed, that the work is going on. The four Gospels are in the press at Bombay, and nearly printed off. SYRIAC being formerly spoken by these mountain eers, 1 the Liturgy and Scriptures are in that language." 2 To those who have read the history of the Danish mission in the East Indies, it may not appear strange, but to others who have not it may seem a little paradoxical, that those mis sionaries after labouring so many years in translating the Bible into the Malabar language, a version should still be wanting 3 : but when it is understood, that the translation made by the missionaries is, properly speaking, the Tamul ; the Malabar proper, is then known to mean the Malayalim, a different dialect. After the researches that have been made among the Christians of India, we shall expect that future Tourists will furnish us with exact lists of their churches, the names of the places where situated, their relative distances, and other stationary marks, whence to form a more correct idea of their true number and extent, which, with some topographical re marks, may furnish the Christian public with copious and 1 The derivation of the word Ma- the British and Foreign Bible So- layala imports a hill country, q.d. cieiy. By Henry Martyn, B.D. the Land of Monntains. Calcutta. 2 Vide " Christian India " or an 3 The Fourth Gospel/.*, of St. Appeal on behalf of 900,000 Chris- John is not yet translated into tians in India, -who want the Bible. Korean, although its Boot-truths are A sermon preached at Calcutta Jan. recognized by the Monks there 1, 1611, for promoting the object of as their own. A.D. 1920. Ed. THE SYRIAC DOCTRINE 85 instructing information. A map of the countries, the situation of their churches, boundaries of their parishes, and dioceses, would make a pleasing addition. TJie Jesuit missionaries have not failed to collect and arrange all such particulars : and with proper instruments have taken the surveys of countries, and produced some of the most valuable Geographical and Ecclesiastical Maps extant. 1 EEMARKS ON THE DOCTRINE AND DISCIPLINE OF THE SYRIAN CHRISTIANS. It being impossible, under the present circumstances, to give a systematic view of the Doctrine and Discipline of these Christians, from the scantiness of the materials ; we must therefore be content with a few remarks only, until further in formation is obtained. It appears that the denomination " CHRISTIANS of ST. THOMAS " comprehends all the native Christians of Hindostan, conforming with the SYRIAN or SYRO-Chaldaic Eitual : that the Nestorians and Jacobites following the Liturgy of St. James, are two communions of the same Church, differing in some Ceremonies, and articles of Doctrine, but are understood to agree in Essentials that they have all the same Scriptures without difference, and agree in the Confession of the HOLY TRINITY 2 : that the Latinized SYRIANS have only obtained since the arrival of the Eomish missionaries in those parts of the Indies, and comprehend such as conform to the Church of Borne, and who by education are trained up in the Komish doctrine : of these some conform to the Latin ritual ; but the greater part, from their unalienable attachment to Ancient Customs, are allowed by a dispensation of the Pope to celebrate Mass in the SYRIAC language. The Articles of the Religion of the Church of England being the common standard of Faith and Discipline amongst us, it would be important to furnish 1 Cf. Note 40, M. Ricci. Ed. 45, 53. 2 Japanese " San-i." Cf. Notes 33, 86 THE SYBIAC DOCTRINE A COMPARATIVE VIEW in this respect ; but too many documents are wanting (lack ing, Ed.) to satisfy our enquiry on this head, therefore we shall notice only the first leading Articles : ART. i. " Of Faith in the HOLY SPIRIT." In regard to this Article, certainly the SYRIAN Christians of India must pass for Orthodox 1 : there being nothing that can be advanced against them on this most essential Article of Faith, which they hold by universal consent. ART. n. " Of the WORD, or SON OP GOD, which was made very Man." 2 It is certain that these Christians do be lieve in the doctrine of the Incarnation of the Word, or Son of GOD ; and the human and Divine nature of our Lord and Saviour Jesus Christ, and in the union of the two Natures in the Person of CHRIST, according to the express forms in the Athanasian Creed : and are so far understood Orthodox in the opinion of several late writers, particularly the impartial Mr. Simon, who has largely discoursed on these points, and shewn that the Confession of the Jacobites, or Christians of St. James, who call the Virgin Mary the mother of GOD, and that of the Nestorians, who name the Holy Virgin the mother of CHRIST, differ only in expression, but NOT in Faith, as to doctrine hereby enjoined ; and as to the words " Nature " and " Person," he vindicates them on this head from being charge able with any real departure from the Orthodox Confession, and shews that the simplicity of the Orientals holds the same Truth under more simple ideas, and expressed in more simple forms and terms than those in use with the subtilizing Greeks and Latins. The Bev. Dr. Kerr has furnished us with a valuable communication relating to this part of the subject, which, as AN OFFICIAL DOCUMENT, communicated from the SYRIAN Metropolitan to the Resident 1 Apply thk reasoning to Mahay ana Buddhists ! Ed. THE SYRIAC DOCTRINE 87 at Travancore 1 is here subjoined, and as the same is published in this Report : Version of their present Creed : " In the Name of the Father, Son, and Holy Spirit, " We, the Christians, believers in the Keligion of Jesus Christ, subject to the jurisdiction of Mar Ignatius, patri arch of ANTIOCH, being loyal Jacobians, hold the follow- ind Creed : " We believe in the Father, Son, and Holy Spirit, Three persons in one GOD, neither confounding the persons nor dividing the substance, One in Three, and Three in One. 2 " The Father Generator, the Son generated, and the Holy Spirit proceeding. " None is before, nor after Other in majesty, honour, 1 The Resident for the British Government was at this time Col. Macaulay. This officer, we are in formed, resided for about eight or ten years in the vicinity of the SYRIAN?, had constant ofiicial inter course with them, saw them very frequently, and often visited and re ceived visits from their Metropolitan and chief j.riests. We also understand this officer to have declared, that the account which states the SYHIAN Christians in Ma- layala, who are not in the connection of Rome, to be Nestorians, and that they worship the Virgin Mary, is utterly groundless ; for that the Metropolitan Mar Dionysins, (whom he is said to describe as having been a man of great piety and responsibi lity) had sent to him the Creed of his Church, which disclaims the errors of Arius and Nestorius by name. Dr. Kerr has stated in his Report, that the direct protection of the British Government had been ex tended to the SYHIANS." This was done through this British Rresident, (Colonel Macaulay) who, if we are not misinformed, constantly exerted his influence with the Rajahs of Tra- TancoTe and Cochin, to defend the old SYEIAN Christians, and also the SYKIANS of the Romish Church, against the oppression of the Rajah s officers, and particularly of the Dewan of Travancore, the chief who afterwards fomented the war of 1808- 9 against the English, which ended in the humiliation of the Travancore power. It was to Colonel Macaulay, also that the SYKIAN Bishop entrusted the portions of the New Testament, as the Bishop translated them into Malayalitn ; and printing of them afterwards at Bombay was conducted under the direction of the same officer. 2 AMIDA S name (a PERSIAN* word) signifies Immeasurable LIGHT. His attributes are Infinite Love and Com passion for Men. KWANYIN is God in manifestation, i,e. Vachishvara, the Word or Voice, (cf. John 3. 8), and the Covenant Friend ; another Form of Buddha. DAI SEISHI is the Redeemer who, having accomplished His Mission on earth, went back to Heaven and will return as MAITREYA (Jap. Mi- roku) to be the Universal King. (See Diamond Prophecy, Note L) Ed. 88 THE SYRIAC DOCTRINE might, and power ; Co-equal ; Unity in Trinity, and Trinity in Unity. " We do not believe with Arius and Eunonimus, that there are different and separate substances. " We do not believe, as Sabellius believes, by confu sion of substance. " We do not believe, as Macedonius said, that the Holy Spirit is less than the Father and Son. " We do not believe, as Mawney and Marcianus said, that the body of Christ was sent down from Heaven. " We do not believe, as Julianus said, that CHRIST was only man. 1 " We do not hold, as Nestorius, the doctrine of two natures, and two substances, in the MESSIAH. " We do not believe, as the Chalcedonians said, that there are two natures in the MESSIAH. " But we believe, by THE DOCTRINE OF THE TRINITY, that the Son is co-equal with the Father, without Begin ning or End ; that, in the appointed time, through the disposition of the Father and Holy Spirit, without dis joining from the right side of the Father, He appeared on the earth for the salvation of mankind that He was born of the Virgin Mary, through the means of the Holy Spirit, and was Incarnate, GOD and Man. 2 So that in the Union of the Divine and human nature, there was one nature and one substance So we believe." Dr. Kerr remarks of these Christians, that " the tenets of the Nestorian heresy, believed to have been held by them is a charge not maintainable that their present Creed 1 Tathagata, Nyorai, Julai. &$$ ; tians and their Creed, and his re- Fo $U Not Man. Ed. marks furnish a very excellent com- 2 Cf. the Mahayana doctrine of the mentary on the above Creed, which SAN-I. Ed. Notes 33, 43, 45. the reader may consult in his Re- 3 The Kev. Dr. Buchanan likewise searches p. 123. (London ]812). reports favourably on these Chris- CROWNING THE HOLY VIRGIN. OBSERVE THE DOVE ALWAYS IN EAST AND WEST, IN THE OLD AND NEW TESTAMENTS ALIKE THE EMBLEM OF THE HOLY SPIRIT. Note, also, the Juppe-symbol of Universal Redemption. To face p. 88. From the Vienna Missal. THE SYRIAC DOCTRINE 89 denies that heresy, and seems in several points to coincide ivitli the Creed of St. Athanasius, but without its damnatory clauses. " That with respect to their religious tenets, writers may, and will disagree : upon such subjects, human reason avails nothing. The disputes on these points have agitated the world, and are no better than the perverse offspring of VERBAL DIFFERENCE." ART. vi and vn. " Of the Sufficiency of the Holy Scrip tures for Salvation, and of the Old Testament." There cannot be any scruple or doubt on this head, since it is so well known that those Christians acknowledge the whole of the Old and New Testament, which they have as complete and entire as ourselves : and the books called Apocrypha, which latter they use with the like caution as ourselves, as example of life t and instruction of manners ; grounding matters of Faith on the Canonical books only. We shall quit this part with a General Summary : a. They deny the supremacy of the Pope as Universal Head of the Church : admitting that he is Head only of the Church of Konie, which is a particular Church. b. They deny Image worship : and although they re verence the cross, it is not with them an act of adoration j neither do they admit crucifixes. 1 c. They allow of the marriage of priests : and marriage before or after receiving Holy Orders is with them no disquali fication. d. They do not admit of Purgatory, nor of prayers for the dead. e. They hold with two sacraments : Baptism and the Lord s supper. /. They celebrate the Eucharist in both kinds, both 1 In Europe the only cross used Svastika Jap. mauji "the Crest of at Rome until A.D. 430 was the the Mahayana." 90 RELIGION OF THE CHINESE clergy and pxiple : the consecrated Bread the priest layeth on the palm of the communicant s hand, and the Wine he drinketh from the Cup held by the Priest with both hands. ff. They bury the dead with the feet toward the East, in token of the Resurrection, and the Second Advent of CHRIST/ whose Coming shall be from the EAST." 2 THE RELIGION OF THE CHINESE. The Religion of this vast Empire must be allowed a sub ject of some importance truly to ascertain. Our only sources of information are the relations of the Romish Missionaries, whose abilities and penetrating genius all the world knows equal to the task of this enquiry. From their accounts, as published in several authors, one point seems conclusive, and that is, that the Chinese Religion is the most simple and refined species ot Paganism, different from all other, and peculiar to that ancient and extraordinary people. It is a Religion without altars, temples, or priests, except one only, who is the Emperor, and Sovereign Pontiff, receiving tithes of all 3 ; and who, annually performs the Rites of Sacrifice or Oblation in behalf of the whole Empire. It does not appear that the learned Missionaries are agreed as to the Supreme Object of the Chinese worship, or wherein the Imperial and National religion consists ? TIEN is named to be the Object of their worship, which in their language, signifies " Heaven " : but in what sense they so understand the word TIEN when referred to acts of Religion, or when used in a religious sense, is a Point to be inquired into : some of them understanding it of the MATERIAL HEAVENS, and others of the IMMATERIAL HEAVEN or SPIRIT OP THE HEAVEN : concerning which neither their own learned men, nor the Missionaries themselves can absolutely decide : 1 " Dai Miroku " in Japanese. See 3 Like Melchizedek in the Jewish Note 1. Ed. and Christian Bible ; Genesis 14, 2 Here follow Dr. Kerr s Reflec- 18, 19 ; Psa. 110, 4 ; Acts 16, 17 ; He- tions ; see APPENDIX. brews 7. 1-3, Ed. RELIGION OP THE CHINESE 91 that is, whether the Chinese worship GOD or Heaven ; the Creator or the creature ? likewise, whether by the SPIEIT OP HEAVEN, or immaterial heaven, they understand an Almighty and Intelligent Being, or only an energy or power devoid of life and intelligence ? which diversity of opinions first gave rise to sects amongst the Chinese. The determination of this question has given rise to warm disputes between the Jesuit Missionaries, and their adversaries, for more than a century past. Du Halde, who was a Jesuit, tells us, " that the chief object of the Chinese worship was de noted by the name SHANG-TI Ji^, i.e. Supreme Emperor, or TIEN which, according to the interpreters, signifies the same thing, though it is also frequently taken for the material hsaven : Tien ^, say they, is the Spirit that presides in heaven, because heaven is the most excellent work produced by the First Cause. " But here it is asked, Did they regard this Tien as an intelligent Being, Lord and Creator of heaven, earth, and all things ? Is it not likely that their vows and homage were addressed to the visible and material heavens ; or at least, to a celestial energy void of understanding, inseparable from the identical matter of which they are composed ?) But this (says the author) I shall leave to the judgment of the reader," Navarette, and many others, strongly maintained the latter point : and in 1704, Pope Clement xi. issued a Bull for bidding " that the two Chinese words Tien .and Shang-ti should any longer be applied to GOD, but instead of them, the term Chen-Ju JUin, which signifies the Lord of Heaven, should be introduced." But neither this, nor other Papal prohibitions had much effect, and the matter has slept for many years. 1 Thus it appears that neither the Chinese themselves, nor the Romish Missionaries can decide absolutely on the Religion of that Empire : wherefore it is most safely and reasonably to be concluded, that they ivorship they know not ichat. Like the 1 Le Compte. Tom. IL p. 141; Na- China, p. 21, 22; Mosheim s Auihen- varette s Account of the Empire of tic Memoirs of China, p. 27. 92 BELIGION OF THE CHINESE Pagans of old, they have raised an altar to an Unknown God, and have lived in the utmost darkness of superstition without the knowledge of GOD, and without hope in the world. The Religion of the Bonzes is gross idolatry. ; There is no difficulty in pronouncing that vagrant priesthood the worship pers of idols who, in common with the whole mass of ancient and modern Pagans, have " changed the Glory of the Incor ruptible and Immortal GOD into the image and likeness of corruptible man, and to birds, and four-footed beasts, and creeping things " :>nd thus, " being led captive by the devil at his will, have changed the truth of GOD into a lie, and wor shipped and served the creature more than the Creator," as the great Apostle of the Gentiles has so justly described them. 1 In reflecting on the Religion of the Chinese, or rather their Superstition, there seems to be elicited one great and evident maxim, which is, that in the example of China, the most refined and civilized nations of the world, unenlightened with Divine Revelation, are in point of Religion, on the common level with the most barbarous and uncultivated nations : that even the inhabitants of the most isolated portions of the globe, and natives of the South Seas have equal, if not more exalted conceptions of a Deity, than the boasted wisdom of China any where discovers : and herein is proved by an infallible and universal testimony the assertion of the divine Apostle above quoted, that " the world by wisdom knew not GOD ; " nor could in any way attain to any just ideas of His eternal and unchangeable attributes. It is certain also, that if we look for anything like natural Religion, or natural Theology, it must be sought in the un enlightened Empire of CHINA, where it is to be found in all its native perfection, and where its pestiferous fruits have been matured, and displayed themselves in the tyranny, the despot ism, and cruelty of that Empire. Their great and eminent moralist, CONFUCIUS, was born 1 Epistle to the Komans, ch. i ; Acts 17, 22-31. RELIGION OF THE CHINESE 93 about the year 551, before the Christian era, 1 a little before the death of T hales, one of the Seven Sages of Greece. He was contemporary with Pythagoras, and Socrates appeared not long afterwards. This oracle of the Chinese, and model of virtue and human perfection, was famed for his prediction of a Saint who should arise from the West, or Holy One who Should there appear* : which some have understood as an obscure intimation of a Restorer. According to A TRADITION UNIVERSALLY BECEIVED among the Chinese, he was often heard to repeat these words, Si-fang-yeou-ching-gin, the meaning of which is, " That in the WEST, the Most Holy was to be found." And it is recorded that MINQ-TI, the xvth emperor of the family of Han, was so struck with this declaration, and the image of a MAN who appeared to him in sleep, that he sent two of his grandees towards the West, whence the Vision seemed to have come, with orders not to return before they had found this Holy Person of whom Heaven had given him some knowledge, and till they had learned the Doctrine which he taught. But the messengers, discouraged with the dangers and fatigues of the journey ,* stopped in some place by the way, where they found the idol of a man called Fo or Foe, who had infected the Indies with his monstrous doctrine about 50 years before the birth of Confucius. 4 They instructed themselves in this superstition, and upon their return to China spread it throughout the Empire. This happened about 65 years after CHRIST, about the time when St. THOMAS preached the Gospel in the Indies, 5 so that had these Mandarins duly observed their orders, China might probably have shared in the labours of this Apostle." 1 Contemporary with Gautama 4 An error, AFTER. Ed. Buddha, author of the Diamond Pro- 5 Notes 11, 18, 28, 29, 35, 36. Ed. phesv. Notes 1, 39, 53. E<i. 6 Du Halde, v. in p. 300, & Le 2 Sec "Diamond Prophesy." Compte, tout. I p. 416. Note 57. 3 Incorrect ; see Note 1. Ed- 94 CATHOLIC MISSIONS As to their idol Fo, his origin is so obscure that there is no certain account of him extant ; some making no more of him than an apparition, whilst others say he was born above a thousand years before the Christian Era, in a kingdom of the Indies near the Line, perhaps a little above Bengal, says Le Compte. 1 Thus far have we an account of the Religion of the Chinese, which no doubt, very soon, our English Missionaries will relate to us in a more perfect and satisfactory manner, when they have the convenient opportunity to consult the Ancient Books, and penetrate into that Empire. CATHOLIC MISSIONS IN CHINA. The Bomish Missionaries first made their way into CHINA about the year 1583, and having introduced themselves at Court, soon became the Emperor s favourites by their extra ordinary address, and skill in the sciences and mechanic arts, serving him, it is said, " in every capacity, from the highest to the lowest, down from a Minister of State to a watchmaker." At length, their influence was such, that in 1662 they obtained an Edict, granting a general toleration in favour of Christianity. This however, was revoked about 30 years afterwards by the successor to Cam-hi, but was again, in a good measure, restored by Kien-long, who succeeded to the Empire in 1737. The zeal of the Catholics for the propagation of their reli gion in CHINA, has been truly great and persevering. It has beeji computed that within the first century after their estab lishment in that country, there have been about 600 Jesuits, and 200 priests sent into CHINA. The state of their missions in the years 1800 and 1806, is briefly as follows : There are at Peking four Houses of European Missionaries, who are only allowed to go thither by the leave of the Em peror, under the title of Astronomers, Physicians, Watchmakers, 1 Memoirs of China, p. 320. Cf. Notes 40, 56. Ed. 2 Thus did St. Thomas and Ricci. CATHOLIC MISSIONS 95 etc. It is only required, that among these Missionaries some should excel in the different Sciences or Arts, to be employed according to the good pleasure of the Emperor. The Mission aries employed by the Emperor attend to the exercise of their ministry ; whilst the others are exclusively occupied with it, and traverse the whole province of Petchile, of which Pekin is the capital, as well as the adjoining province of Shantung. The first of these Houses is occupied by the French Mission aries ; the second House belongs to the Portuguese, where the bishop resides, who is regularly a native of Portugal. His juris diction extends over the whole provinces of Petchile and Shantung. The third House belongs to the Propaganda at Rome, 1 which sends thither Religious of different nations and different Religious Orders. Each of these Houses has missions in the city of Pekin, in 1 This is the Romish Missionary and Bible Society, of that fame and celebrity, that, as a great and noble religious institution, and the pride and glory of the Catholics throughout the world, cannot be passed over in silence. This Society was instituted for the " Propagation of the Faith," by Pope Gregory, in 1622. Its original mem bers were 13 Cardinals, two priests, and one monk, to whom was added a Secretary ; their office was to extend the Catholic faith in every part of the world. This College was increased and enr ched afterwards by the muni ficence of Pope Urban viii and other charitable and illustrious persons. Its revenues have been employed in translating books of religious instruc tion, in different European and Asiatic languages, and in educating and forming for the priesthood, young men of their own and foreign nations at a vast expence. In the palace of the Congregation, there is a room of large dimensions, which is their printing-office, furnished with characters in all languages, with able correctors and printers continually employed in works for the propaga tion of their religion. This great in stitution has received large accessions of funds, and endowments, at various times, by several other eminent founders. It has been from these meanS| that young men of the various nations of Asia and Africa, have been brought to Rome, and there qualified for ecclesiastics in their several countries, especially where the Catholics have made any ground ; viz. Georgia, Persia, Syria, Armenia, Egypt, Ethiopia, the Indies, and China. Here also they have able Professors in the languages, and sciences, divinity, philosophy, and other branches of learning. Besides there are at Rome, colleges for vari ous nations, as the Greek college, a college for the Maronites, and other Eastern people, well endowed, and by which their extensive missions have been supplied in all parts of the world. This Society printed in 48 different languages within the first 50 years of its institution ; but the troubles of the French Revolution reduced it to the state of almost annihilation. Amongst other losses, the whole of their printing matrices were taken to Paris, but have been since restored, and the Congregation de Propaganda have resumed their functions. 96 CATHOLIC MISSIONS the province of Petchile and Shantung ; they have likewise each of them a correspondent at Macao. 1 The French House has a small college or seminary in the interior, to educate the natives for the priesthood. There are in China three titular bishops ; one at Peking, one at Nanking, and one at Macao : each of these bishops has two or three provinces under his jurisdiction, and are invariably natives of Portugal. Besides these, there are three bishops who are Vicars Apostolic, in the provinces of Fukien, Sutchuen (Szechuan), and Shensi ; the first is generally a Spanish Dominican, the second a Frenchman from the Seminary of Foreign Missions at Paris, and the third an Italian religious. The Mission of the Province of Peking, including the capital, computed at the lowest, 7000 Christian converts in the year 1806, divided into a hundred different districts, and dis persed through a vast tract of near 600 miles in extent. The Mission in the province of Sutchuen 1 in the year 1785, reckoned 24,000 converts ; but by the last accounts the number to 60,000, which composed 515 Christian settlements, widely situated throughout this extensive province. To administer to all these, they have four Europeans, including a bishop, and 20 native priests : they have likewise many schools in this province, amounting nearly to 100 in number. The province of Sutchuen, the capital of which is Tching-tou, 2 extends 900 miles from East to West, and 960 from North to South. It contains 12 cities of the first rank, 19 of the second, 110 of the third, 10 called T ing. The province is divided into four parts, eastern, west, north and south. In the west par!; of Tonkin and Cochin-China, there are 1 Macao is an island situated at one of the Dominicans, and one of the southern extremity of the Chinese the nuns of St. Clare. Besides the empire. It is a colony of the For- Military Governor, the public ad- tuguese, though part of the island ministration is in the Senate, corn- belongs to the Chinese, and is within posed of the Bishop, the Judge, and sight of China. There are in this a few of the principal inhabitants, island, 15 churches or chapels, 50 ec- T.Y. clesiastics, and 4 convents, one of the 2 Szechuan, see Note 28, Mount Augustines, one cf the Franciscans, Omi. Ed. CATHOLIC MISSIONS 97 also missions. In Tonkin they have two bishops, an Apostolic Vicar and his coadjutor, four European priests, and about 50 native priests. Here is also a college for studying Divinity, and preparing for the minor orders ; with a seminary, contain ing in all about 100 students. In the western part of Tonkin were reckoned 180,000 neophytes administered by the French Missionaries. The eastern district is under the care of a bishop and the Spanish Dominicans, reckoning about 140,000 Christians. The Mission at Cochin-China, is computed at about 60,000 Catholics under the care of a bishop, and 20 evangelical labourers. There are here also two colleges for students in Theology, situated in the upper and lower part of this kingdom. The two kingdoms of Tonkin and Cochin-China are at present under the dominion of the king of the latter country, 1 who exercises the most unlimited power over his subjects, and although he allows the Romish Missionaries the full liberty to go where they please and preach the Gospel, yet he greatly oppresses them by the military levies, which compel the third part of his subjects to enrol themselves in his armies, from which a very small number can exempt themselves ; whilst others, employed in public works and, overwhelmed with labours, are reduced to a state of absolute slavery, to the great disadvantage of the Missions. According to a general estimate, there are 100 Catholic Missionaries in Cochin-China and Tonquin, and about 200,000 Christians ; but, according to a more recent account, there were reckoned in Tonquin alone 320,000. Tonkin or Tonquin, is nearly as large as France, situated in the Torrid zone, very fruitful, whose soil is irrigated with about fifty rivers, and bounded on both sides by the sea. 1 For the character of the reigning rrad Barrow s Voyage to Cochin Monarch of this country, who is China, p. 277. known bj the name of Caung-Shung, Printed by R. Crane Court, Fleet St. SYRIAC CHRISTIANITY AND DAIJO BUKKYO. [EDITOR S SUPPLEMENT.] "THE DIAMOND PBOPHECY." Earnest attention should be paid to the stupendous Pro phecy of Gautama Buddha, given in the CHINESE version of Kongo-Kyo, the Diamond Scripture (Ch. vi), and thus translated by that veteran scholar, Dr. Timothy Richard, from a copy given me by the late Abbot of Ikegami, near Tokyo. " FIVE HUNDBED YEARS after my death there will arise Another Teacher of Religion ; who will produce Faith by the Fulfilment of this Prophecy. " You should know that He will plant the root oi His Teaching not in one, two, three, four, five or even on 10,000 Buddhas, but will plant it at the Root of all the Buddhas, for He is the Fountain of them all. " When that One comes, according to my prophecy, then have faith in Him and you will at once obtain incalculable blessings." "How shall we know Him when He comes?" asked Ananda, the beloved disciple. The Master replied : " His Name shall be Maitreya which, being interpreted, means LOVE." Of. the words in the beloved Apostle John s first Epistle Hereby we recognize THE LOVE, because He laid down His life for us ; " and also the fact that " The BELOVED " was an early title of The CHRIST, and used by St. Paul (Ephesians I. 6). DAI MlROKU, THE KOYAL PRIEST, WITH DAVID S CREST THE CHRYSANTIIEMUM- AND PHRYGIAN CAP. His BRFASTPLATE WITH 60 JEWELS REPRESENTS NATIONS. NOTE His EIGHT HAND AKD HOLY ARM WHEREWITH HE GOT THE VICTORY. To face p, 98. From Burn, AND DAIJO BTJKKY5 99 The above cited eminent missionary further pointed out to me that the Japanese believe that their own great Shinto Shrine, the Naiku at Ise, was founded B.C. 5 by the Emperor Sujin- tenno, and dedicated to Amaterasu Mikami, who " Descended from Heaven. 1 Personal enquiry at Ise confirmed this date, and we were further told that for long a Eesting-place had been vainly sought wherein to deposit the Sacred Treasure of the Law, the two Holy Veils and Curtains, up one Japanese river and down another until, finally, this site was found in the depths of a vast forest at the foot of Mt. Asama on the banks of Izugu " The Eiver of Fifty Bells coming down from the Sky " a " quiet secluded spot where the Divine Wind blows." Towards Ise millions of devout souh daily turn in prayer ; and it was this Divine Wind from Ise that scattered Kublai Khan s vast Tartar Armada in A.D. 1281. The Syriac word dancho, used for Epiphany or Mani festation, means " Eising of the Sun "* and Amaterasu O Mikami, like Maitreya or Miroku (whose alternative name 2 is Dai Nichi Nyorai, the Great Sun Buddha :Jc0#n2fcX i 8 toe Embodiment of Love. Let us now turn to Western History for the above date B.C. 5 coincides with that generally accepted for the Birth of JESUS CHRIST, " the Day-Spring from on High," the " Sun of Eighteousness " who (as foretold by Malachi, the last of the Hebrew Seers, B.C. 397), arose " with healing in His wings " s " The Orient from on High " 4 and was recognized 5 in the SYRIAN lands as the Good and Wise Physician who healed 1 Cf. Mark xvi. 2. 3 The Wings of the Divine Pre- 2 An Oracle given at Ise" in Em- sence, depicted in the ancient Assyrian press Suiko s reign (c A.D. 593-628.) temples, are visible to-day on the pronounced the Identity of Ama- facades of the Indo-Syriac churches te*rasu and Kwannon, whilst a cen- of St. Thome 1 , and upon the high tury later (c. A.D. 740), the altar of the Lama temple in Mukden Korean monk Gyogi received an behind the images of the Holy Tri- Oracle at Js6 which authoratively nity, " Fo, f? Kwanon, 82-ffiri=f, and proclaimed the Identity of the Miryok," ffiffljffi. Every-where-present Sun, Dai Nichi 4 Luke i. 78 Douai Version). Nyorai, with Amaterasu Mikami. 5 Matthew xi. 2-5. 100 SYRIAC CHRISTIANITY the sick, cleansed the lepers, restored sight to the blind, gave life to the dead, and proclaimed THE KINGDOM OF GOD. One of the latest Archeological Discoveries reveals the fact that the Roman Emperor Augustus Caesar started a Census, establishing it by Edict, which was taken every 14 years, and connected with a poll-tax levied on men and women throughout his Empire. According to this Census the date of the Birth of Jesus Christ, the Hebrew Messiah, must now be placed B.C. 9-6. 1 Deissmann 2 thus quotes from a recently tound document : " Gaius Vibius, prefect of Egypt, saith : The enrolment by household being at hand, it is necessary to notify all who for any cause soever are outside their homes to return to their domestic hearths that they may also accomplish the cus tomary dispensation of Enrolment and continue steadfastly in the husbandry that belongeth to them. " Thus, also, dr. A.D. 230, Tertullian of Carthage, the African jurist, said that " The Christ was born when Sentina Saturninus was Governor of SYRIA," i.e. B.C. 9-5. Let us turn now to CHINA for the official records of the Wei dynasty, A.D. 336-467, make this pregnant statement : " In Tien-chii there was a Divine Man named SHA-LUH. " In past times, in the first year of the (Early) Han Emperor Ai -s period, Yuan-shu, the official scholar King- IJu received by oral transmission from I-tsum, sent by the King of Great Yiie-tchi 3 the following words from the Fo-t u- sutra : He who shall be set up again that is that Man . " CHINA on hearing this did not believe." " SHA-LUH " is none other than SHILOH, the Sent One of the Hebrew patriarch Jacob s dying prophecy (Genesis 49. 10, 11) which Justin Martyr, dr. A.D. 150, renders " He that shall be the EXPECTATION ot the Gentiles." 1 Cf. Luke n. 1-8. 3 I.e. Kadphises I predecessor of 2 Light from the Ancient East* Gondoforus and Kanishka Rajah. AND DAIJO BUKKYO 101 Kung-fu-tze, the Chinese sage Confucius, B. C. 551-479 had often been heard to say : " In the West the Most Holy shall be found ! " Those mystic words from the Fo-t u-kyo reached the Em peror Ai, B.C. 2, by his returning scholar-envoy from Tien-chu, or Jenico, 3 the Great Yue-tchi country, and were preserved among the Chinese Historical records. In the Chinese Astronomical tables (to whose general reliability Von Humboldt testifies) the appearance of an evanes cent Star was noted A.u.c. 747, i.e. B.C. 7. And, according to a Buddhist prophecy, " When the Eight-rayed STAR appears The BUDDHA will be born." 2 In 748 a most extraordinary conjunction of planets did occur in the constellation of Pisces the Fishes. This astronomical fact led Kepler, the great European astronomer, A.D. 1603, to conclude that the Birth of Christ oc curred in that year ; and modern research proves that King Herod actually died B.C. 4. 8 Passing on to JAPAN ; in the xvnith century we find Kaempfer, the Dutch historian, writing thence (Vol. 1 p. 231) : " I must not forget to take note that in the Gth and last year of the Chinese Emperor Ai, and the second year of his last nenjo was born CHRIST, the Saviour of the World." Kaempfer also mentions " the Fo-to-Jce-ji, or Butsudo temples in Japan, famous for the great miracles wrought, and the help and benefit experienced by Pilgrims there." He further says that " by some Fo is called MIROKU." Now in KOREA the images of Miroku (Miry 6k Pul) are said to have miraculously risen out of the earth, and been washed white by Rain from Heaven. They are usually of STONE and white faced. Often they have an abnormally long Right Arm compare " With His own Right hand and with His holy Arm hath He gotten Himself the Victory ; " 1 See Ed. Notes 16, 31. Columba following it, Note :->9; also 2 Cf. N; storian Stone, p. 49 ante Note 32, Juppo. " A New Star," also picture of 3 Matthew 2. 1-19. 102 SYKIAC CHRISTIANITY " He laid Hi? Right Hand upon me, saying Fear not ! I am the First and the Last, the Beginning and the End. " (Psa. 98.1, Rev. 1 ; 17, 18 ; Isaiah 48, 13.) Returning to CHINA ; in the First Century we find that in A.D. 60 the Emperor Ming-ti, "much perplexed in himself at what the Vision might mean "/ summoned his wise men and courtiers to explain the apparition he had seen at noon-day of One descending from Heaven? with the Glory of the Sun and Moon above His head. This Golden Man of gigantic stature 3 had exclaimed " My Law shall spread to the East ! " All were deeply perplexed until at last one, more deeply instructed than the rest Fu-Ngi by name understood, and he exclaimed, " It must be Fo ! " f$j i.e. " It cannot be other than this long expected One not human, but Divine ! " The Emperor then consulted the Ancient Records, found the passage and was filled with joy. He immediately sent an Embassy to enquire and to dis cover the doctrines of this Divine Spirit who had descended from heaven Nyorai, " He who should come " of the Dia mond Prophecy and all China eagerly awaited the return of the Envoys. The Chinese Embassy, reaching KHOTAN in the most in accessible part of Central Asia, mat two monks coming from the Great Yiietchi court in Udyana, N.W. India, and leading a White Horse 4 on which was a 6 ft. sandal-wood image of Miroku, the Expected Messiah of the Diamond prophecy, copied from that majestic golden-hued one facing the West at Talilo, which expressed the fragrance of His teachings, and 1 Cf. Acts x 17. been miraculously preserved from the 2 Cf. Etchmiadzin, Note 28. diabolic ravages of the Austrian 3 Cf. Ezekiel s Vision (i 1, 26, 28) allies of the Huns. Being the most of a Man r m the Throne who, amidst famous and finished example of the the Prophets, "the Glory of the Haimony of the Old Faith with the Lord " is so wonderfully portrayed New in existence, mingling with the in the Altar-vault of San Marco, best teaching of the xth cent-Church Venice. the Gentile Symbolism, it is immea- J>y the Diviue Providence this surably important for us to study, vast illuminated Missal has (1918) 4 Eev. 19. 11-14, 10. AND DAIJO BUKKYO 103 from whose erection " the streams of the Good Law began to flow EASTWARD." On reaching Lo-yang, the then capital of China, the emperor at once recognized the vera ikon, True Likeness, of Him whom in vision he had seen. MING-TI caused a White Horse temple to be built for the reception of the image. This temple Pei-masse (Chinese) Hakabuji (Japanese), is still extant. One of the monks was Anan, the youthful and favourite disciple of the Buddha, re-incarnated as was Kasyapa too. 1 Anan who is called " the LOTUS teacher," had been the second Hinayana Patriarch. Of Kasyapa, the elder monk and first Patriarch, who was deeply versed in philosophy and esoteric lore, a strange story is told. When Buddha died Kasyapa was absent, teaching the Five Hundred disciples on the Vulture Peak, and a great Earthquake occurred by which Kasyapa knew that Nyorai had passed into Nirvana. Warned by this Earthquake, 2 Kasyapa returned and had the joy of seeing the beloved Feet emerge from the coffin. Arrived in Lo-yang, this monk Kasyapa painted a beauti ful picture for the Emperor of the TOWER OF THE THREE WORLDS, surrounded by Chariots of Fire and the heavenly hosts. In China, Korea, and Japan the images of Kasyapa and Anan are placed next to Shaka San, but not so in the Hinayana temples of Ceylon, etc. In Korean temples their images have a kiku, chrysanthe- 1 This idea of Ke-incarnatiou is with him watching Jesus, when they Jewish and not refuted by Jesus saw the Earthquake . . . feared Christ; cf. Matthew 14. 1 ; 16. 13-16 ; exceedingly, saying, Truly this was 17. 4-13 ; Malachi 4. 5. the Sou of God. " 2 Cf. Matthew 27. 50-54. " Now Also John 20. 24-23. the centurion and they that were 104 SYRIAC CHmSTIATTITY mum, on each side of their head ; just as they are seen on the Throne of the Burmese DAI MIROKU in our frontispiece. 1 In Chinese images these Sun-flowers similarly adorn Kuanyin, whilst at Kheims Cathedral in France they proceed from the haloes of both John the Divine and the Virgin Mary. The kiku is " the Crest of David " and was found in the ruins of Solomon s temple at Jerusalem. With regard to the White Horse on which the image of Dai Miroku was borne to the Emperor Ming-ti it may be use ful to quote the following passage from Nihongi n. p. 236-9 : " About A.D. 630-G4 Bin, the renowned Japanese scholar- monk, after returning from China, thus wrote : " The apparition of White Animals was regarded as the significant response to Heaven and Earth being IN TUNE, i.e. harmonious to each other, as when the Euler s conduct and sacrifices were not in mutual disaccord. Such White Pheasants appeared in the Emperor Ming-ti s reign." (A.D. 57-T6). 2 On Kongo-zan, the sacred Diamond Mountain in Korea, so called in allusion to the above-quoted DIAMOND PROPHECY concerning MAITBEYA the great central peak is known above all the rest as " DAI NICHI NYORAI ", 3 and an 1 Dr. W. R. Peterson (Nemesis of at the Re-appearance of Ama- Naiions p. 85) states that la, the terasu from the Dark Cave where Oc-.an-God in Sumer (Babylonia), She had Concealed Herself and the had a son MiRBi-DuGGA, who was world was plunged in darkness. the Redeemer and Intercessor bet- Also, the Gloria in Excelsis sung ween God and man. by the Angelic choirs at Bethlehem. MESSIAH; in Syriac, Malka Mshik- Luke 2. 11-14. ha (Eng. King Messiah, as Luke 23. A noticeable mosaic in San Marco at 3.) " 1 know that Messiah cometh, Venice depicts the Flight into Egypt which is called Christ " of John 4. of the Holy Family ; the Virgin- 25-29. Mother, holding the Infant Saviour Dr. Wigram says that " Mshikha on her knee, is riding on a White is etymologically identical with the Ass. Greek CHRIST : " from Melekh, a " Out of Egypt have I called My King, and Fo, Not Man, i.e. Divine. Son." Matthew 2.15. Rendered in Chinese, MILE Fo ; in 3 The most ancient Coptic homi- K< rean, MIRYOK PUL ; in Japanese, lies speak thus of CHRIST : MIROKU, whilst in (he Sanskrit Ma- " He is the LIGHT therefore He hayana writings it is Maitreya, the is the SUN of our souls. He is the Expected Messiah, whom Gautama LIFE therefore we live in Him." Buddha 500 years B. C. had predict- This is no Other than Amitabha ed. whose Alternative Name in Japanese 2 Cf. " the Loud-singiug Birds of ia Amitayus the Eternal Land," i.e. White Cocks, AND DAIJO BUKKTO 105 immense rook was shewn me on whose face are carved tin figures of Miroku and Yukushi, "the Heavenly Physician," f? ![ {& n either side of Shaka Nyorai in Chinese #D3fcfif] Julai, the Incarnate One ; in Sanskrit, Tathagata, signifying GOD IN MANIFESTATION, which the Japanese Buddhist writer Suzuki renders " The One who thus comes, or Who has been EXPECTED and fulfils all expectations the Perfect One." NOTE 2. (p. 6, 7). THE FIVE HUNDRED. Thus we read in HokeJcyo, the Essence of the Lotus Gospel, (New Testament of Higher Buddhism," p. 177-8, T. Richard, D.D.) " Five Hundred disciples " A great Miracle ! The lost body of the Founder Appeared clearly And flies to heaven Like a God ! " NOTE 3 (p. 6). THE TWELVE. Cf. also the Juni, the Buddha s Twelve, and note that alike in East and West the pioneer Monks whether Buddhist or Christian were always accompanied by Twelve companions. Benedict, for example, early in the vith cent, founded twelve Abbeys in Italy, and appointed twelve Monks to each. NOTE 4 (p. 12). KING ABGAB. This was in response to a letter addressed " To Jesus, the Good Physician " (in the SYRIAC version of the " Doctrine of Adai "), sent to Jerusalem by Abgar Ukhama (or the Black) just before the Crucifixion, asking Him to cure his leprosy. It is noteworthy that both in Eusebius Eccles. Hist. (Bk. 1. 13), and on a Greek lintel recently found at Ephesus the title is changed to " the Good SAVIOUR." 106 SYRIAC CHRISTIANITY This King Abgar who, also, offered a refuge to Jesus Christ in his small city of Edessa, saying " There is room in it for me and Thee," died A.D. 50. He was of the same Arsac family as the two Parthian Princesses who went as hostages from Seleukia to Borne, and of the Prince-monk Anshi-kao who took the Sutra of Eternal Life to China, A.D. 147, which concludes with an address to MIEOKU. [Notes, 1, 13, 36.] NOTE 5. (p. 13). " THE ORDINANCES." The Holy Leaven one of the Seven Mysteries of the Syrian Church is part of the original Bread of the first Eucharist which Mar Adai and Mar Mari, his disciple, brought to EDESSA, and ever since retained in that Church and used in the confection of the Eucharist "the MEDICINE OF IMMORTALITY." 1 NOTE 6. (p. 13). EDESSA. EDESSA is a Greek name which was given to the city B.C. 305. Gibbon, the . .historian, designated it "the ATHENS of Asia." This impregnable fortress-city lay 180 miles East of Antioch, the capital of SYRIA, at the Fords of the Upper Euphrates, and outside the Koinan Empire. Through it the innumerable caravans to and from CHINA and INDIA continually passed this immense traffic being largely controlled by Jewish and Syriac traders. Abbe Hue in the last century travelled with a caravan re turning from Peking to Tibet which comprised 2,000 men, 1,500 yaks, 12,000 horses and 12,000 camels. 1 In Liturgy of the Nestorians (used, which was given and handed down later at Cho ang, SIANFU, in the days to us by our holy fathers Mar Addai, o Kobo Daishi with which, there- and Mar Mari, and Mar TUMA, the fore, he must have been familiar as Apostles who made disciples of this the Buddhist temple where he lodged EASTERN REGION : in the Name of with Keikwa, the 8th Primate, was the FATHER and the SON and of the close to the Persian Convent nigh HOLY SPIRIT." (Brightman s Eastern to the Emperor s palace,) the conse- Liturgies p. 148. 189*5. crating priest says, " This dough is This is none other than the Divine hallowed with the old and holy TRIPLE PERSONALITY of the Maha- leaven of our Lord Jesus Christ yanist Faith the SAX-I. AND DAIJO BUKKYO 107 It should be remembered that Tatian, the great Assyrian traveller and author (A.D. 110-180), who, besides beiog an initiate of the Greek Mysteries, was the friend and pupil of Justin Martyr at Borne, translated the Earliest Life of Christ into Syriac, Diatessaron, Harmony of the Four Gospels", at the above city, " EDESSA OF PARTHIA, MI calling it " the Gospel of the Four ", as, likewise, in the later Keltic Church the Irish spoke thus of these Four Books, whilst the New Testament was to them " the white language of Beatitude ", and a monk was styled " the man of the white language," i.e. the GOSPEL. The purest Syriac was spoken at EDESSA, where the Schools of Theology preceded those of Antioch in time. Humboldt says that they were the prototype of the Benedictine Schools of Monte Cassino in Italy which arose A.D. 529. At EDESSA there was a celebrated School of MEDICAL KESEARCH where many famous Physicians graduated before its great College was suppressed A.D. 489 by Emperor Zeno. Many of the Greek and Latin classics were translated there, and EDESSA was the actual Mother of " the Churches of the Messiah" or, as the believers were called at Antioch, " Messiah-ites." Monsignor Duchesne points out that the SYRIAC version of Acts XI. 26. reads " People of The Messiah " ; and every where in the SYRIAC Testament Meshikha is used where the earlier Greek version gives Christos, and the later English, " CHRIST " the Anointed. 2 NOTE 7. (p. 13). BAR HEBRAEDS. (1226-1286). He was actually Gregory, son of Aaron, a Jewish physician, who became the Jacobite Primate of the EAST. He was one of the brightest ornaments of the Oriental Church. 1 Note 12. 2 Note 1. 108 SYRIAC CHRISTIANITY Gibbon (Decline and Fall of the Eoman Empire, ch. 47) says, he was " truly eminent both in his life and death, an elegant writer of the Syriac and Arabic tongues." NOTE 8. (p. 14). SELEUKIA. It is a significant fact that the Art of SELEUKIA on the Eiver Tigris influenced that of Gandara in N.W. India. NOTE 9. (p. 14). " LIFE-GIVING CROSS." The Svastika (Sanskrit, manji, Jap.) is unknown in Hinayana, but is found everywhere in Mahayana Buddhism. With the exception of the Egyptian tau (which was to be stamped on Jewish foreheads, according to Ezekiel ix. 4.), it was the only Cross used in the Roman Catacombs until A.D. 430, before which it appears on the robes of the Saviour and of Diogenes, the grave-digger. This Svastika is found also at lona ; and is common on the Keltic crosses in Ireland, and on the 8th century Fonts in Iceland together with Three Fish. The Abbe Constant Fouard (in his " Saint Peter," p. 233) quotes St. Ambrose s teaching to the Christians of Milan : " A Symbol is a KEY which opens the dark realms of the demon, that so the Light of Christ may shine thereon " and adds that " in classical Greek the word Symbol is a precon certed mark, a distinctive Sign or PASSWORD." The Svastika is also carved above the porch of Amiens Cathedral that great French " Bible in Stone " which, built A.D. 1220, was recently destroyed by the Germans. Sir William Eamsey says that "the Early Christians adopted the Svastika-emblem. It occurs frequently on Early Christian tombs in Asia Minor, and is common on objects found on Christian sites " (Studies in the Eastern Provinces of the Eoman Empire.) At the Christian Cemetery of Antinoe in Egypt, a Svastika was used on the grave-clothes. It is the Sign of LIFE. On a iriurnmy found by M. Naville, at Dehr-el-Bahri, of a "THE LOST BODY OF THE FOUNDER PLIES TO HEAVEN LIKE A GOD," (Hokekyo, ch. vii.) at the Rising of the Sun, (p. 99). From a Triptych painted by Hans Memling, dr. A.D. 1480, in the Cathedral of Lubecka Gothic City on the Baltic, founded A.D. 1 1 JO. To face p. 108. Compare the probable Yiiclchi influence, p. 212, n. AND DAIJO BUKKYO 109 supposed priest in the last half of the 3rd century, the figure on the shroud holds a cup in his right and ears of corn in his left hand Eucharist ic emblems. On his left breast is the Svastika and below it a Ship alike the bark of Isis, the " Ship of Great Mercy " on the Nestorian Stone, and of the pictures in Korean temples. A similar figure is in the Cairo Museum. In Korea the Svastika is seen on the breast of the Seven great Presence Angels who surround Buddha s Throne. It is said to be " the Heart or Mind of Buddha." NOTE 10. (p. 15). CHINA AND SYRIA. From Ezekiel xvr. 10. 13. it appears that CHINA was con nected by trade with Tyre on the Mediterranean Sea in the vith century B.C. No silk was obtainable except from China before the vifch century A.D., although in the First Century the Silk trade had reached Gaul through the Syrian merchants, and, likewise, the Purple and Scarlet Tyrian dyes (known as " Byzantine ") made from the crushed-out juice of shells found along tlie SYRIAN coast, reached China. Purple was used in the Galiican Church in the vith century A.D. in the West ; whilst in the vnth and vnith cen turies we find the Chinese emperors bestowing purple vestments alike on Buddhist and Syrian monks. " Lenormant " (says Lieut. Conder) " maintains that the Babylonian trade extended to Little Tibet. 1 He has carefully traced the trade-routes to India, Armenia, Lydia, Bactria, and as far as the Jaxartes. " Cosmas, in his Geography (tempo. Emperor Justinian A.D. 535), fully describ2s this great Caravan line on which the pros perity of the trade of Antioch depended. " He speaks of China as the country of Silk i.e. the Seres Land." (Syrian Stone Lore pp. 180. n. 205, 232.) 1 See Note 24, Little Yuetchi tribe ; and Note 51, Ttm-huang. 110 SYRIAC CHRISTIANITY NOTE 11. (p. 13.) TOMA, THE TWIN. In Tatian s Diatessaron (John xx. 24), his name is given as " Thauma, one of the Twelve, who is called Thoma " ; in Arabic, " Thawama, Thama." But in Arabic these forms have no meaning they are translations of the regular Syriac words for Thoma i.e. TWIN V Of. with the above the Japanese DARUMA and the Chinese, " TOMA." The various pictures now at Waseda University collected by me from Mukden, (the old capital of Manchuria), from Korea, and from Japan, all shew the Saint with strongly marked Hebrew features. In ;the mosaic inscriptions of the 12th century " Book- tetnple " of San Marco at Venice his name is spelled Toma and the country allotted for his labours is " India " which then ex tended to the banks of the Indus from Baktria. Now the Fourth is the only Gospel which tells us much about St. Thomas. In response to his question : " How shall we know the WAY? " The Lord replied "lam the WAY, the Truth and the Life no man cometh unto the Father but by Me." Thoirsas is represented as being absent from the rest when certain events occurred. 2 In Buddhist scenes one often finds " Daruma " gloomy- looking, sceptical, and apart from the disciples ; but in a man- dara preserved at Kurodani, Kyoto, as he beholds his Risen Lord ascending in the clouds, all his doubts flee, and the reason is manifest as, beside himself with joy, his whole being exclaims " My Lord and my God ! " This attitude is wonderfully set forth in the red-robed fiabellum-bearing statuettes of " Darurna " made at Fukuoka and everywhere found in Japan. It is recorded of Thomas that the Yiietchi King Gondo- forus " recognized him as a Friend of God." 1 (Earliest Life of Christ, p. 219, n. pub. 1910 by T. and T. Hark). 3, by Kev. J. Hamlyn Hall, D.D. 2 Gf. also Notes 1, 22; Kasyapa. AND DAIJO BUKKYO 111 NOTE 12. (p. 16). PARTHIA. " PARTHIA," at that time, extended to the banks of the River Indus, The Chinese spoke of it as one of the Three Great Kealms, viz, Borne, Parthia, China. Eusebius, the Court historian in the ivfch cent, at Constantinople, says that " Thomas laboured in PARTHIA." Origen informs us that PARTHIA was specially assigned to St. Thomas for his Apostolic labours when this nation held the place of the Persian Empire and disputed the sovereignty with the Romans. After preaching with good success in the particular pro vince of PARTHIA he did the same in other nations subject to that Empire and all over the East. NOTE 13. (p. 16). " LEGIBLE SCRIPTURE." In the mosaics of St. Mark s Baptistery at Venice, " the Scripture legible on the walls thereof " (" the whole edifice is to be regarded as itself a Book of Common Prayer," says Mr. Euskin) we se3 the Eisen Christ as the Centre of His Twelve Apostles who are baptizing, each in the country whereto he was sent and in every case wearing the costume of the natives. To take the most striking instances : " S. PHVLIP i FRIGIA." St. Philip has the red Phrygian cap, whilst the Indian apostles, SS. Toraas and Bartholomew, wear turbans. St. Philip, " one of the Twelve," laboured in Phrygia and died, " sleeps in Hieropolis," (according to a Second-century writer). It is noteworthy that the Burmese DAI MIROKU of our frontispiece wears the same Phrygian cap as does the chief priest at the Shinto Shrine of Itsukushima in Japan (ill. opp.) when leading the mystical Dancers, all of whom are clad in Fish-robes, like those worn by the Buddhist monks at Songan- ji in Korea* when they yearly dance in commemoration of Shaka Nyorai s Birth. 112 SYEIAC CHRISTIANITY Fish-drams (Jap. mokugyo) are also beaten by Japanese and Korean monks whilst chanting the great Amitabha-sutras (San-bukkyo) and proclaiming the joyful sounds of Love and Peace. In the next century we find the epitaph of the Phrygian Avircius, in a Greek inscription A.D. 160, referring to " a FISH, mighty and pure, which a spotless Virgin everywhere gives to the Friends to eat." The " everywhere," this bishop explains, is " from NISIBIS to Rome and GAUL." An especially interesting white colossus of Miryok Pul (Maitreya) is visible at Ronzan in South Korea. Erected A.D. 980, when the whole world was momentarily expecting the Second Coining of The Christ, it is noteworthy because of the triple Mitre with nine Luminous Pearls (tamo) and nine Bells whose clappers are Fish, each suspended from an equal-armed Cross, for in the Hebrew Talmud one of MESSIAH S titles is Dag, i.e. " The FISH." NOTE 14. (p. 16). " SINDHIA AND INDIA." " SINDHIA," refers to the Regions in N.W. India west of the River INDUS, occupied b}^ " the Muslin people " whose muslins, like the Silk of the Chinese Seres, were conveyed to ROME by Caravans. AGAI, the Silk- Weaver and Martyr, " illumined i.e. En lightened with the Faith Parthia, the coasts of SINDHIA, and the SCYTHIAN lands of North Asia," to " the confines of India, as far as Gog and Magog," and " these distant regions received from him the Priesthood." NOTE 15. (p. 16). NISIBIS. Situated on the Kiver Tigris, was one of the great Jewish cities where the Temple dues were kept until taken on to Jerusa lem, says Dr. Edersheim in his " Messiah." For all higher education the college of EDESSA served until its suppression A.D. 489. Then the school of NISIBIS AND DAIJO BUKKYO 113 was founded, and the next century saw the rise of a large number of really important " Education Centres " in PERSIA. (Dr. Wigram s Assyrian Church p. 238 ; 1910). NOTE 16. (p. 18). GOG AND MAGOG. In his " Syrian Stone Lore " (p. 163, pub. 1896.) Lieut. O.B. Conder, E..E. observes significantly that " Benjamin of Tudela (1166. A.D.) speaks of four Jewish tribes residing in BACTBIA. 1 There is an allusion in Marco Polo to the country of GOG and MAGOG. It appears that in the Middle Ages the the Wall of Gog and Magog," which shut in the Ten Tribes, 3 was identified with the GREAT WALL of China. (See Yule s Marco Polo i. pp. 52, 250, 257. 259). " The learned Emperor Frederic II. says, in a letter to Henry II., that the Tartars i.e. Scythians, YUETCHI, or Indo- Scyths, are the descendants of the Ten Tribes, 4 and the people whom Alexander the Great shut up in the Caspian Mountains " (whence Sharon Turner traces the origin of the ANGLO- SAXONS Editor.) " The legend migrated EAST as time went on. There is no doubt that it is of JEWISH origin. " Josephus himself speaks of Alexander s Wall in the Hyrcanian provinces of Persia. " The connection of Gog and Magog with the Ten Tribes seems to be founded on Ezekiel xxxvin and especially on the notice of " the Mountains of Israel" (xxxix, 12,) which are apparently thought to be mountains where the Ten Tribes were dwelling secretly in THE UTTERMOST PARTS OF THE 1 Cf. St. Thomas s mission to the and deported Eastwards 27, 280 of BAUTRTANS, ante pp. 18-19. the Upper and Military ehvs-c-; from 2 Baktriau Gospels were found in S:i.ir ari;i KPHKAIM B. C. 7 20, plant- Nestorian settlements at Turfon, in ing the House of Joseph in the Ud- 1907 by Dr. Lecoq which differ liora yana district, otherwise called T ieu any known in the West. Artists chuh, or Jenuico. Crom Baktria were employed to paint Sennacherib, his son, carried Buddhist viharas ;it a-.i early date 200, 150 captives from the cities of but more particularly during the Judah ; with which dates compare reign of Kaiishkn in Gandara. Jimmu Tenno s arrival in 3 S argon II oi. Assyria cap .ured 15. C. < " >. 114 SYRIAC CHRISTIANITY. NORTH ." The Syriac version of Ezra iv. 13, 45 gives " Arsaph " i.e. end of the Earth, whither The Christ expressly commanded His Apostles to go. In Buddhist Eecords (pp. 126, 128) the Eev. S. Beal comments on the name of the YUE-TCHI people inhabiting the UDYANA district, viz. Yuzuf-zaias, (Yiizaf being the Oriental form of the name JOSEPH) ; and to their Traditions of Tatha- gata, whose foot-prints 1 when He subdued the Dragon were visible to the Chinese Pilgrims ; and who, (as " King of Peacocks," brought living water from a Kock ; as a Serpent, to Whom looking the dying lived ; and as a Great FISH left the traces of His scales on a rock), dwelt there 12 years. 2 Now CHRIST to the Early Christians at Home, was the Peacock, and Ichthus, the FISH, was His Mystic Name. " Fish-Christ," said Bishop Melito of Sardis in the lind century. Eecollect that the mother of Kukai (A.D. 774-834), feared to call him by his " True Fish " name. The Emperor Saigo conferred on him the posthumous title of Kobe Daishi, lit " Great Teacher Spreading Abroad The Law." In the West, St. Barbara is depicted holding a huge Peacock s feather 3 beside a Three-storeyed TOWER, like that in King Kanishka s vision. The Fish-bells are universally visible under the eaves of Korean temples. [Cf. Note 13]. GALATIA also was included with PHRYGIA in the sphere apportioned to St. Philip, and it is noteworthy that the Kelts were settled there 300 years before Anno Domini. Galatia was an old citadel of Judaism. From it Gallic Christianity passed on to the Gauls in Southern France which, until the Middle Ages, was Greek and Oriental as much as Roman. 1 As on Mount Olivet at Jerusa- (Matthew vi. 24 ; X. 1 ). lero, and outside the Quo-vadis f 3 In Tibet the Peacock s feather Gate at Rome, and at the Yakushi is used as the flabellum, instead of temple at Nara in Japan. the usual brush. 1 noted it on the 2 Cf. the Silent years in Christ s Altar of the Lama temple in Mukden, lift; v.ho said He was "sent 10 the together with the Tower and a lost sh vp of the House of Is:a8l" baptismal Flagon. AND DAIJO BDKKY5 115 The Keltic Christians of the Second century (tempo Arv^hi- Kao iu China) were willing martyrs at Lyons in Gaul. It is important to remember that GALLIC was intimately connected with ORIENTAL CHRISTIANITY for it was tha Gal- lican Use ascribed to the Apostle John of Ephesus thnt, pre vailing in Keltic Ireland in the earliest centuries, was used by Columba s monks in Britain until the usurpation of the Eoman Church in the middle of the Seventh century. This Gallican Custom was observed in the Fourth-century by that great Patriarch Ambrose of Milan in Italy, who, together with his pupil Augustine of Hippo, knew the Mikkyo doctrine of the Divine Friendship, the " Two in company " which is inscribed on Japanese pilgrims hats to-day. Mikkyo (according to Asanga of Gandara) is " simply the Revelation of Miroku." The Sanskrit " Maitreya " LOVE is derived from mitr, a root which implies the Highest kind of Friendship, Divine, the Harmony of the Interior Life the Catholic " Unitive Way " followed by all the Saints, from Enoch, who " wandered in company with God," to the present time. This Truth is symbolized by the Svastika (Jap. manji) which is the special emblem of MAITREYA and is on the chief bead of the Rosary used at Zenkoji, the 1300-year old Nyorai- do, MESSiAH-temple in Japan. NOTE 17. (p. 17). ST. MATTHEW AND PANTAENUS. PANTAENUS, the venerable teacher and predecessor of CLEMENT OF ALEXANDRIA hi the Catechetical School of that city, was sent to " India " dr. A.D. 189, and found there a copy of St. MATTHEW S Gospel which he took to Egypt, and (according to Eusebius), it was still extant in St. Jerome s day. ORIGT^N, in the next century, describes Pantaenus r.s " the first Christian who had fully availed himself of the Stores of true learning and philosophy." [Verb. sap. to would-be modern teachers !] Dr. Bigg (" Origins of Christianity " p. 458. n. -2) saya 116 SYP.IAC CHRISTIANITY that the " India " to which Pantaenus travelled may mean Afghanistan, or India Proper, WEST of the river Indus ; whilst Prof. E. H. Parker tells us that the Chinese often in clude in " India " parts of Persia and Ta-tsin i.e. Syria. With this we may connect " Tienchu," or " Jenico, a year and a half s journey from Japan" which comprises GANDARA and UDYANA the country of the Yiietchi, or Yiizuf- ziahs," "sons- of Joseph," who inhabited that region after Sargon II deported the Ten tribes B.C. 720 from Samaria where Mount Ephraim was the age-long Sanctuary of SHILOH. In the Jewish Yalkut the suffering Messiah is expressly designated " the Son of Ephraim ben Joseph." It is significant that in the summer of 19 JG several Bud dhist relics were found at Talilo in the Bawnl-pindi district, dating from about the beginning of the CHRISTIAN era, for Talilo was the old Udyana capital where (according to Hindu tradi tion), the youthful Buddha was educated in its University. NOTE 18. (p. 18). " FIRST BISHOP OF THE EAST." In the SYRIAC writings called " Mar Thomas, the A ; tie." The Third-century work " The Acts of Thomas " actually describes him as " the Twin of Jesus," who went as a Mis sionary to INDIA ; and in hymns composed by Ephrem Syrus, the Bishop of Edessa in the Fourth-century A.D., he is styled "The Twin Toma who won the great Pearl," (Jap. 1 ".ma)." " In this singularly interesting work Ads of Thomas," (says Mr. B. A. Aytoun), " Thomas and our Lord are repre sented as having been so like one another ! " and, as a matter of fact the present Elitor has Chinese and Korean pictures in which the identity of Buddha and " Daruma " are confused. 1 Dr. Bendel Harris has suggested that there was a pre-Christian Twin-Cult in EDESSA, the Heavenly Twins being patron deities of Edessa, and that this, after the city was Christianized, led to Thomas being looked upon as its patron Saint. 1 Tiiis s worth considering because mixed up with an Indian monk of the Dharma, the contemporary of Shaka same na iie who lived in the vith (as pictures show), is unaccountably century Anno Domini. SH3KA, "THE TWIN" OF ToMA, SEATED ON A WHITE TONSURED LlON, EXPLAINS THE LUMINOUS PEARL. DHAKMA RaJA IN THE FRESCOES AT PUTO-SHAN, CHINA, THE INTERPRTER HAS TWO DRAGONS ON HIS KESA, (AS ON THE SYRIAN STONE), AND AVEARS THE HKBREW tephillin ON HIS BROAV. Tofacsp. 7/7 . Found by the Author in Korea. Am DAIJO BUKKYO 117 "This may help to explain the origin: of this curious legend. There are to this day two remarkable pillars in EDESSA which are almost certainly witnesses of this early Twin Cult," (City Centres of Early Christianity, p. 139 ; 1915). In the Eoman Catacombs the TWIN FISH are a notable emblem of CHRIST with tlis Soul, ne.v-bora in baptismal waters. These Twin Fish are visible on a column in the Baptistery of St. Germain the oldest church in Paris, built some six centuries before its restoration in the Eleventh-century, i.e. in the very earliest period of the Gallican Church. The Two Fish are there represented as bound to each other by a string which issues from the mouth of one and is attached to the head of the other, which may possibly have some allusion to the uniting power of the Voice from the Heavenly Jctlius. The Twin Fish are also visible on the West front of Autun Cathedral in France 1 and they are also found on Keltic monu ments placed by the Irish missionaries as far North as Iceland and Scotland, as well as in so-called. " Buddhist " books so far "East as China and Japan, but chielly in KOREA. They are among the emblems worn by Kwnn-yin, the Em bodiment of the Holy Spirit who gives the New Birth. (Cf. Note 34) And I have aa amulet with " Daruma " on one side and the Twin Fish on the other. The Korean mandara which I presented to Waseda Uni versity represents an immense Shaka Nyorai holding this " "Luminous Pearl" (tarn".} whilst explaining its meaning by a small Interpreter who wears tha fvont et as pr "n the Mosaic Book of Deuteronomy (ch. vi). Both faces arc unmista kably Hebrew and the Lion on which the Buddha sits i- tonsured and white-skinned like it s Master. On one side of Shaka a prominent feat-are is th;-> Pir - of Life and the Hose of Judah, whilst on the other is a V::;i: with huge clusters of Gr, APES. Now in the SYRIA- 1 See Testimony of l ie Catacombs u,vi Smith s Dictionary of Xln. An i- p. 142 ff. by Key. \V. I .. r.I;in-i"it ; qnUics p. 171, Art. "Baptism." ] 18 SYR I AC CHRISTIANITY Christ is called " the Vine of David " and " the Blessed Grape." And in the Roman Catacombs the Pine-tree is one of the ear liest symbols of CHRIST. In his SYRIAC Church-hymns Mar Ephrem, bishop of F dessa, linked St. Thomas with this incomparable PEARL. In the Book of Leinster native and foreign saints are com memorated under the heading : " Hie insipiunt sancti qui erand bini unius moris," i.e. " Here begin the Pairs of Saints who were of one manner of life." In this list " Thomas, Apostle " and " Brendan of Clon- fert " appear side by side. This connection is so curious that I feel constrained to give a short resume of the Allegory which Brendan, the Abbot and Founder of Clonfert, A.D. 559, composed not long before his death, for it appears in almost every early European language. Brendan set sail with 14 monks in a frail coracle of woven Willow-twigs covered with hides, in search of the Pro mised Land of Bliss in the West. Ere embarking, he commanded his fellow-voyagers to enter the BOAT invoking the Three-fold Name of Father, Son, and Holy Spirit" the SAN-I." They reached an isle of great streams and fountains swarm ing with fishes, and huge white sheep. One of these sheep was so tame that it followed them and became their Paschal-food. On another island they found the Paradise of Birds i.e., penitent Souls who took the t onu of Birds on holy days and chanted the praises of GOD with one voice, and for music clapped their wings. These Birds told Brendan how every year during the seven his voyage would last he must celebrate Easter, i.e. the Rising of the SUN, upon this Isle of Birds and spend Easter Eve on the back of the biggest of all Fishes which swam in the Ocean [the Dolphin, King of Fishes, of the Roman Cata combs, or a great whale ?] singing praises all night and celebrating mass at Dawn. AND DAH5 BUKKYO 119 So doing, the monks would eventually reach the Land of Promise. Elsewhere, they came to a treeless isle where a Magnificent Bird brought into their Ship a bunch of GRAPES each grape being so large that the pound of juice in it fed each brother for a whole day, and on these Grapes the monks fed for 40 days. The same Bird slew a Gryphon 1 which attacked them. At last, one evening they came to the Promised Land around which a great darkness lay. But the Light in that Land shone for ever because CHRIST was the Light thereof. A Youth with shining Face and fair to look upon wel comed them with great joy in the Peace of Christ. Then Brendan asked whether that Land could ever be reached by men ? The Youth replied that " it should be revealed to Brendan s successors after many days, and should be a refuge for Chris tians in da} r s of persecution ; and when the most high Creator should have put all nations under His feet then that Land should be manifested to all His elect." Brendan died A.D. 578. 2 And, still further, in A.D. 513, a native of Tun-hwang, the Chinese pilgrim Sung Yun, said that " On the West bank of the great river Indus was the place where Nyorai took the Form of a Great FISH and came out of the river and for 12 years supported the people with His flesh " ; s for this is the very country which Tradition associates with St. Thomas who preached the same Doctrines ! NOTE 19. (p. 19). BRAHMANS. " BRAHMANS received the Gospel of Christ from Thomas." Less than a century ago the existence of Gondoforus, the elder brother and predecessor of Kanishka, was scouted as " legen- 1 Dragon or Crocodile, as in 3 This Fish, called Makara, was a " Hymn of the Pearl." great MOUNTAIN which gave Rest "2. The Hermits, p. 257, ffi Charles and Refreshment. Cf. Avircius, Note Kingsley 1913, Macmillan. 13. 120 SYRIAC CHRISTIANITY dary," but, latterly, his coins have been plentifully found in the Punjab and North West India. It is said that Thomas, a Hebrew slave, being a skilled architect, was employed by Gondoforus to build him a royal palace instead of the tent he had always occupied. lie became eventually this King s trusted counsellor, and baptized him and his brother who had, at first, all but burned him alive through a misunderstanding. [See Note 55]. Hence, it is more than probable that the Apostle filled a similar position at Kanishka s Court where, Dr. T. Richard says, he met the BRAHMAN Sage, AS VAGHOSA (Jap. Memyo) who, converted from Brahmanism to DAIJO BDKKYO, became President of the Assembly at the First Council of the Mahaya- na, (Higher Buddhism), which Kanishka, the Yiietchi King, convened at Gandara, on the West of the Indus. As vaghosa " the man of Gandara," died in the same year as St. John ; i.e. A.D. 100, usually called " the third year of Trajan." He wrote Daijo Kishinron, " the Awakening of Faith in the New Buddhism," which originated the MAHAYANA School. Its Three Keynotes are those alike of the Fourth Gospel, and of the Indian " Song Celestial " (Bliagavad Gita) and of Hoke-Tcyo, whose dates are almost contemporary the Bhagavad Gita, indeed, being inserted in the Mahabharata about the Second -century A.D., and " the AMIDA-KYO was translated at SIANFD in China well within that same century," said Max Muller. The later Mongols styled Gandara " THE KINGDOM OP Fo." In 1909 a SYRIAN Manuscript was recovered by Dr. Rendel Harris which is of unique importance, for these Odes of Solomon were in existence before the death of St. John A.D. 100, and glorify MESSIAH, who was " known before the foundation of the world." As in Hoke-kyo, the keynotes " Love, Joy, Faith, Truth, Knowledge, Grace, and Glory," are prominent in this Relic of AND DAIJU BTKKYO 121 the Apostolic Age, which was possibly the only Christian hymn-book of the First Century. Professor Harnack in 1910 pronounced this Discovery to be " superior to anything ever discovered since the Dldache, being Epoch-making for the higher critic of John s Gospel since the Odes contain all the important points of Johannine theology together with their religious tone and colour." Th >!r atmosphere, deeply imbued with the Johanuine taach- ing of the Eealized Presence and Indwelling of GOD, is such as Anshi-kao, the Parthian Prince, like the authors of the San- bukkyo and Saddharma Pundarika must have breathed. It must not be forgotten that Kasyapa, who took MIROKU S image upon a White Horse to the Chinese emperor, was also a converted Brahman, like As vaghosa (who was a native of Benares and a skilful sw r eet musician). As vaghosa had a Vision of a Golden Man who rose out of the ground. When Kaniskha Eajah besieged Pataliputra and was victorious, he demanded a tribute of 900,000 gold pieces. The King offered him As vaghosa (whose unrivalled wisdom he assessed at 300,000) as a ransom, and Kanishka joyfully carried him off to his Court. NOTE 20. (p. 19). " To THE PARTHIANS " the First Epistle of John was inscribed. And no wonder ! for " Parthians " head the list of Nations represented at the Outpouring of the SPIRIT at Pentecost ; Acts 2. 9. Although disputed by modern critics, Augustine of Hippo (the disciple baptized by St. Ambrose, his " Spiritual Physician,") confirmed this title by writing a tract on the " Epistle of John to the Parthians." " By a title prefixed to it in some copios ; n St. Augustine s time this First Epistle seems to have been addressed to the JEWS who were then dispersed throughout the Provinces of the Parthian Empire. 1 1 Notes, 6, 12, 14. 122 SYRIAN CHRISTIANITY " Parthia is said to have been the chief scene of St. John s labours. Jerome says that he took care of all the Churches in ASIA which he founded and governed. Tertullian adds that he placed bishops in all that country. " It is even probable that in the course of his long life, 1 he put bishops into all the Churches in ASIA. In his extreme old age, he continued often to visit the Churches of ASIA. " After the martyrdom of Timothy, bishop of Ephesus, A.D. 97, the Apostle, returning to Ephesus, assumed the Gov ernment of that Church in ASIA MINOR, which he held till the reign of Trajan." 8 The metaphysical discourses of St. John s Epistles have quite a distinct character, and represent a phase of Christianity altogether foreign to Jewish thought, but in close harmony with the Greater Way, Dai jo Bukkyo, teachings of the same date, which, half a century later, Anshi-Kao, the PARTHIAN Prince, took to Kwang-ti, the Chinese emperor, at Lo-yang, and, doubtless, because of these extraordinary- New Teachings, was deemed " an extraordinary person." [Notes 35, 36]. A potent influence to which Christian historians have rarely called attention, albeit possessed of an energetic power difficult to exaggerate, is the final Subjugation of the JEWS to the Romans and their Expatriation from Palestine, due to the Jewish Rebellion and the Sack of Jerusalem by the Romans, A.D. 70 and the War with Hadrian, 113, which resulted in the " DIASPORA ; " all highly important events for the rapid spread of Christianity. " The Diaspora was actually irregular Colonization on a huge scale. " In every town or centre of population throughout Europe, North Africa, and from Western to Central Asia, wherever Jewish emigrants settled, they brought more or less Christian 1 Recent scholars data his death, 2 Alban Butler, Lives of the Saints, A.T). 100-105. pp. 818-10, 843 flu AND DAU5 BUKKYO" 123 leaven i.e. the MESSIANIC doctrine which had been diffused throughout Palestine and adjacent countries." 1 NOTE 21. (p. 19). THE FOURTH GOSPEL. The profound question of the Orientalist Prof. Max Miiller 3 deserves pondering as to the disputed authorship of the Fourth Gospel. " What does it matter," he asked, " Whether it were written by John, the son of Zebedee, or any other John, so long as it reveals to us the Son of GOD ? " " S. Chrysostome that lived in St. Jerome s time giveth evidence with him : THE DOCTRINE OP ST. JOHN (saith he) did not in such sort (as the Philosophers did) vanish away : but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations, being barbarous people, translated it into their mother-tongue, and have learned to be (True) Philosophers, he meaneth Christians " (Preface to the Authorised Version of the English Bible). Irenoeus of Smyrna (149-179) said : " John, the disciple of the Lord, he who lay upon His breast, published a Gospel whilst dwelling in Asia. Irencaus had heard much and learned many things at first hand of the beloved Apostle, which he treasured in memory. Sent by St. Polycarp, he transmitted the Gallican Use of St. John into Gaul so closely was Asia Minor then allied with the south of modern France, the Trade-connexion between the ports of Lesser Asia and Marseilles being very great. 1 See Introd. to Prof. A. Har- which he considered to ba also nack s " Sources of Apostolic Canons " "REVELATIONS to the various by Rev. J. Owen, pp. i>0. 1 10 ; 18*5. Nations ! " 2 It should be widely known So well did he understand the amongst Far Eastern pc-ople that, Oriental heart that, in response, owing to the antagonism of narrow- during hia last illness prayer was minded Christiana In the West, Max made for his recovery in every M filler was forced to omit UK; Holy Mosque and Temple in India. Bible the Hebrew Old and Chris- Max Miiller differentiated between ti.ui Now Testaments from liis col- professional Christianity and that of lectiou of " Sacred Books of the East," CUBIST, t-ee Note 38. 124 SYETAN CHRISTIANITY Irenoeus became the second bishop of Lyons, and was martyred A.D. 202 with 19,000 others, mostly his converts. Cardinal Baronius, a famous scholar in the xvith century, wrote (Hist, of Ike Apostolic Times) that " John went among the Parthians and, moreover, penetrated to the EXTREME PARTS OF THE EIST remaining not always in Asia Minor." Specially dear was this Apostle to the Irish, whose kinship with the Galatians was close. Because he reclined on the Lord s breast, they spoke of him as " John of the Bosom," In character he strongly resembles Ananda of Mahayana fame. (See Notes I, 22.) When translating the text of his Gospel, which was called "THE GOSPEL OF THE SPIRIT,"* the Irish monks used the finest vellum, and took the greatest pains in transcribing it. Hence John Scotus, (d. 847) a monk of Bangor and a great Gr ek scholar, contrasting John with St. Peter, thus ex presses this feeling : " Most high soared Peter when he said, Thou art the Son of the Living GOD ! " But he went higher who understood that that same CHRIST was God of GOD before all time, the spiritual-winged, swift-flying, Goo-seeing saint John." Buddhists have pointed out to me how St. John s writings contain their own highest doctrines, and that the Evangelist gives an esoteric, meaning to CHRIST S teaching re the Trinity (San-I), the Divine Word (tad), the ISlew Birth of the soul (symbolized by the White Lotus), the Life of Divine friendship 1 His Apocalypsa opens with " I Form of Amitabha ; :md with this was in the Spirit, and heard a Great fact we may safely call the Fumcn- VOJCK." ban. Her Gospel c/f the Spirit. See In China, Kwanyin is " the VOICE- Notes 21, 23, 30, and also ] 8, 24, Voice deity " and the fk>n, or manifested of Icthus ; Vision of Hennas. "THE GOSPEL OF THE SPIMT." O ERSHADOWED BY THE DOVE, SlIAKA NvORAI PROCLAIMS His MESSAGE TO THE TWELVE. The Chinese inscription sajs : " Oar Buddha, [Fo, not man] preaches and tells the people of Paradise," To fact f. 134 Set pp. IOJ-2. 104, 141, 230. AND DAIJO BUKKYO 125 (mikJcyo, yoga), and the Perfect Love (MIROKU) for he is known as " THE APOSTLE OF LovE." 1 John was the youngest of the Apostles. The Greeks call him " the Divine ; " but CHRIST surnamed him and his brother " Sons of Thunder " because of their fearlessness in proclaiming the Faith with thunder-voice, and John, in especial, the most sublime Mysteries of the Divinity of CHRIST. In Art his emblem is the EAGLE, who gazes on the Sun with undimmed eyes. " Not in death did John lie down, but in sleep 2 until the Return of CHRIST" i.e. DAI MIROKU. St. Jerome (who lived within 300 years of the Apostle) relates that " when earnestly pressed by the Brethren to write his Gospel he agreed, providing they observed a common Fast, and united in prayer to GOD. Then, replenished with the clearest and fullest Kevelation from Heaven, he burst forth into that preface : In the beginning was The Word the VOICE and The Word was with GOD, and The Word was GOD. " This sublime sentence is rendered in the Chinese version : " Very beginning was TAO S 5^." The walking and conversing with GOD which that word implies is the Harmony of the Inner Life, the verity symbolized by the Svastika. 4 NOTE 22. (p. 19). "THE LOTUS TEACHER." Such is the honorific title of the Author of the White Lotus Scripture, (Skt. Saddharma Pundarika) from which countless millions in China, Korea and Japan derive their hopes 1 Hist. Church of Ireland ; T. 3 Identical in meaning with the Olden, pp. 83, 84, 1892. Hebrew TORAH, the Sanskrit Vach, 2 Similarly, Kobo Daishi rests in and the Greek Logos. the Oku-r.o-in on Mount Koya be- 4 Note 9. neath a Luminous Pearl. 126 SYRIAN CHRISTIANITY of Immortal Life and learn to endure with patience the troubles of mundane life. Dr. Timothy Richard 1 than whom no more devoted Christian and scholarly missionary ever lived styled this sutra of Faith, Light, Life, and Love "a FIFTH .Gospel," that of St. Mark being the First ; SS. Mathew and Luke s, the Second and Third ; and that of John the Divine the most philosophical and non-Jewish the Fourth. "It is, " said he," an ASIATIC form of the SAME Gospel in Buddhist nomenclature not a different, although another Gospel." (Cf. Galatiaus 1, 6, 7, E.V.) ANANDA, a kinsman of Buddha and his youngest Apostle, wrote this Gospel of Immortality in his own blood. From his wonderful memory and extensive knowledge he is often called "Tamon" i.e. hearing much," because as Hiuen Tsiang (Genjo) records " he loved much." His writings usually begin : " Thus have I heard." (Cf. I John 1. 1-5). He wrote the beautiful Mahy&na i.e. : LiFE-GiviNG 2 scriptures, YaJcushi-kyo, "the Twelve Desires of the Great Physician," and the Jizd-hyo? HoJce-kyo (ch. 25, Fumon-bori) records the Mission of the COMFORTER (Kwan-yin) HlHrff , as do chapters 14-17 in the Fourth Gospel. KASYAPA, (an elderly and skilled philosopher KE- BORN in Central India and converted from Brahmanism,) transmitted to Ananda the Mikkyo (yoga) doctrine which he had received direct from NYORAI #n3fl$J. " For Kasyapa s sake " the cremation of Nyorai was de- 1 " Li Timo-tai " the Chinese call 3 Notes 28, 40, 48, True Physician, him. 4 The only available English 2 In SYKIAC usage "Salvation" translation is in Dr. Richard s New is identified with LIFE, and the Test, of Higher Buddhism," which in- Greek SwT/ip, " Saviour " is rendered eludes the "Essence of Hoke-kyo," MakhySna, LiPE-GrvER. and As vaghosa s " Awakening of Cf. Note 9 ; p. 4-ante. So, " By Faith." (pub. 1810). St. Thomas, the illumination of the Prof. Feal fully translated Fumon- Lifc-Giving Doctrine arose upon all ban in Hoke-kyo in his Catena of the Hindus." Buddhist Scriptures, 1 87 ] . AND DAIJO BUKKYO 127 layed until he came with the Five Hundred 1 and asked Anancla: Can I see the Buddha s body ? " " Then Buddha caused His Feet to appear from out His golden coffin to the Great Kasyapa ; and Ananda, with his thunder- voice, recited the sutras to the assembled Five Hundred." Owing to a tradition that Buddha had BE- APPEARED at this time it is called " the Sakya Era. 2 Both Ananda and Kasyapa were said to be Be-incarna- tions of Gautama s disciples, who were the first Patriarchs of his Hinayana School. 3 In the striking Chinese mandara at Kurodani temple, Kyoto (see illustration) Ananda is foremost at the Bock-Tomb to lay a Lotus-flower on the Master s corpse. But it was an EMPTY TOMB, for the Master to the rapture of the hitherto doubting (Chinese) Tamo was not there but had risen, " as He said," and was ASCENDING in the clouds before His awe-struck disciples. " Bishamon," like " Tamon," is a synonym for Ananda. As one of the Four DIAMOND Kings (Jap. Shi-tenno) who trample upon demons, he stands, holding a small pagoda- TOWER, at the INNER Gate of the Temples, guarding the Western horizon. These Kings are non-existent in Hinayana, but are in the mandara of Amida-Jcyo. The Scorpion, or Centipede, is Bishamon s crest (mon ,) for he exorcised one such from a poisoned cup. A votive from a drunkard is a practical illustration of this at Shigi-sen temple near Oji ; where, also, Bishamon s image is annually dipped in boiling oil. Together with Jizo Bosatsu (whose images are everywhere visible in Japan, with tonsured head and priestly robes, holding 1 Notes 1,3, ?-3, ante p. 6, 7. 3 Edkins, Chinese Buddhism, p. 2 See Notts 1, 33, Xaca and MATT- 11. 35. BEY A. 128 SYEIAN CHRISTIANITY the Priceless Pearl), Bishamon aided Tamura Maru to expel the Ainu from Japan. This renowned General " had great confidence in the power of ihat Name Jizo i&lc^lrill " Tamura Maru (d. 811, A.D.) was one of the Hada clan of UZUMASA. (Notes 33, 37). Tertullian, Jerome, and Eusebius mention the historical fact that the tyrant Domitian ordered the Evangelist John to .be cast into a caldron of boiling oil at Rome about A.D. 95, " from whence he emerged as from a refreshing bath." Hence, throughout the Catholic Church he is yearly com memorated on December 27th as " a Martyr in will, if not in deed." Under the first Christian Emperors, a church was conse crated on the site at ROME in memory thereof, which still bears the title " San Giovanni in Olio." In England, a festival was observed for centuries on May 6th, till put down at the Reformation, called " St. John before the Latin Grate." All servile work was then forbidden, except agriculture. An early tradition says that the Saint charmed a serpent or Dragon 1 out of a cup given him by a priest of Diana, on the site of whose shrine the above church was eventually erected. After this Baptism the Apostle was exiled to the isle of Patmos where he was rewarded by the glorious sunlit Visions of Heaven recorded in the Apocalypse which Shaku Keijun, the Shingon Abbot of Meguro-Soyen, pointed out to me as " a Christian mandara ! " Hiien Chuang saw carved upon a cliff near Bamian a huge Lizard ; but in India it was an Alligator or a Python. On the pillar found at Old Wiju on the Yalu river, to gether with the RAMS (Note 32), there is a large Tama- 1 This brings these traditions iuto of the Three-fold Name (San-i ^-~ ) line with Saint Thoma s " Hymn of which is represented on the Nestorian the Pearl " rescued from the Dragon Stone. (Notes 53, 60.) i.e. Crocodile, in Egypt by the sound AND DAIJ5 BUKKTO PEARL at the top, and a Lizard crawling up towards it. But between the two are Seven Crosses of Latin-form surround ing the Pillar. [Cf. " that old Serpent, the great Dragon, called the Devil and Satan," in Genesis in and Eevelation 19. 9.] NOTE 23. (p. 19). THE LOTUS BEARER. Such is the meaning of Kwan-yin s name " Padme-pani." Another title is " Vach-ishvara," the VoiCE-Deity. 1 Vach, the VOICE or the WORD (as John 1. 1. Notes 18, 21.) is Her equivalent Name which is used throughout China. It is found in the Liturgy of Kwan-yin with the thousand hands and eyes."* "Infinite Goodness hath such ample Arms That It embraceth all who to It turns." " The sex," Prof. Beal remarks, " was confused in India and China, masculine and feminine being used." But the Holy Spirit of the New Testament is masculine in the Greek version ; neuter in English, although sometimes masculine ; and in the Old SYRIAC Gospels both the Word and the Spirit are feminine. This Divinity was introduced dr. 450 years 5 after the Nirvana of Gautama Buddha, when the traditional sutras (hitherto transmitted orally) were reduced to writing at an Assembly of 550 Eakan of great authority, in the Cave Aloka in MALAYA province. In consequence of this event, Kwan-yin was canonized, the spoken words having been supplanted by the written. Kwan-yin is the Ideal of an Indwelling Divine Presence. In the " MANIFESTATION section " (Fumon-bori) of the Lotus Gospel, She assumes various appearances " Manifested in Another Form," as Mark 16. 12. As the Covenant Saviour and Sworn Friend, She is the 1 Scholars long since identified 2 As the Italian poet Dante, in the Ishvara with the Hebrew Jehovah, xivth Century, wrote : Self-existent One. 3 Cf. Note 1. 130 SYRIAN CHRISTIANITY Deliverer from Fear. Amidst all kinds of dangers and terrible fears and calamities She gives security, i.e. perfect fearlessness. In the Buddhist Tripitdka (so far as is known), there is no Liturgical Service there being no Object of worship in Hinayana. C But when the existence of such a Saviour as Kwan-yin was accepted then the Mahayana Buddhists began to arrange a Liturgy for Her express worship. That preserved in the Chinese Canon goes back to the Ming period, i.e. A.D. 1412 ; but it must have been known in CHINA centuries before it was incorporated in the Canon. It is still used in the monasteries in South China. It bears a singular likeness in outline to the common type of EASTERN CHRISTIAN Liturgies, and, adds Prof. Beal himself being a Chaplain in the Royal Navy of Great Britain " it left a very lasting impression on my mind, and not an un favourable one in repeat to its devotional character." 1 NOTE 24. (p. 21). ETHIOPIA AND KOREA. Great attention should be paid to the fact that the renowned Mediator between East and West AMBROSE, A.D. 374-397 stated officially that " Museus, our Brother," (an ABYSSINIAN bishop), " had spent some years going to the Indies and travelled almost everywhere in the Country of the SERES" (i.e. Chinese). In company with Merchants, Museus sailed from his bishopric of Adule a Eed Sea-port which was in constant touch with the Coromandel coast of India, and the great centre of the I.NCENSE-trade. Returning from CHINA through Bokhara (Tartary, p. 21) the Bishop descended the Indus river to POTALA/ and thence home to ETHIOPIA. In A.D. 411, a Metropolitan was consecrated for CHINA, which implies from six to twelve Suffragan bishops under him. 1 Catena of Buddhist Scriqtures pp. line. Mr. Beal was Professor of 374, 385-410 1871 ; now alas ! out of Chinese in London University, print, so I have given this short out- 2 Potala, cf. Note 58. AND DAIJO BUKKY5 131 Only a few years later, A.D. 424, the Buddhist monk Mukhocha (Jap. Kokuhoshi Maihutzu), coming from Pinyang to teach the GREAT WAY, reached Itzegen, ten miles from Kiong-ju, the Shinra capital in Sonth Korea, and was recog nized as " A MESSENGER OF NYORAI." After fasting a week, he healed the King s daughter by using Incense with prayer. 1 This " Life-restoring Incense " is mentioned some 350 years later on the SYRIAC Stone at SIANFU, whilst in the Creation Epic of Ancient Sumer, B.C. 4000, it is thus com manded : " Daily, thy GOD thou shalt worship, With Offering, Prostration of face, and Incense. Towards thy GOD thou shalt have Purity of heart. This is the due of GODHEAD." The St. Thomas Christians in INDIA and the present-day monks in KOREA alike burn chips of fragrant wood as Incense. Queen Candace s Treasurer (Acts 8. 1) " a man of great authority " at Meroe, the ancient capital of ETHIOPIA, was a Sudanese and therefore coal-black in colour. It is well to remember this fact for the Sudanese were dis tinguished for their missionary activity after becoming Christians or (as Chrysostom says) " the Ethiopians were made ivhite." Bishop Museus must also have been black i.e. a Negro ; and on the above-cited Syriac Stone four " Cushee " (i.e. Cushite, Ethiopian, or Black) monks are named amongst the Seventy who accompanied Alopen, the Nestorian Kabban in A.D. 636, on his Mission to Tai-tsung, China s greatest Emperor. (See Notes 41, 53, and Appendix). Now in Chinese Mukhocha means " NEGRO " or, Son of a black man " (cf. Niger, p. 8 ante ; Acts 13. 1, 2.) 1 The Litnrgy of St. Mark Do Thou in its stead pour down the (Egypt) says : " We offer Incense Grace of Thy Holy Spirit." before Thy glory, O GOD. . . . 132 SYRIAN CHRISTIANITY From his strange colour Maihutzu s life was in danger from the Koreans, who called him " Black seed." Therefore, Mao-Li, a farmer, with whom Kokuhoshi had served as a ploughman, concealed him, and gave him a Cell (says the old Korean history, Idgoku Tsugeri) which faced the Sunrise. A Peach-tree grew beside this rock-cave on whose fruit the Black Monk lived. That Fruit, the Chinese say, confers IMMORTALITY on the eater. The Chinese Epic Sai-yeu-ki (Travels to the Western Heaven in Search of the True Law) speaks of it as planted by the Queen of the East 1 (or Heaven), who, like the Divine Kinsman, the holy Prince, dwelt by the Kwanjo (Kiver of Baptism), at POTALA at the mouth of the INDUS. 2 With a Willow-spray this Kwan-yin sprinkled the Sweet Dew s -amrita by dropping three of its healing leaves on the neophyte s head, and thus transformed him. In the Western Church baptism was termed aqua medicinalis. 4 After healing the princess, Kokuhoshi advised the Korean King Nulki (A.D. 417-458) to send to the West for Artists to illustrate the Doctrine, and for 40 years these Artists laboured, constructing this circular crypt-chapel with its legible Scripture (-Note 13.) Like the Byzantine Churches, from the ivth century on to Crusading times, it was open to the sky. 5 As in the Cambodian Basilica (Note 29), four distinct Kace-types are represented in this wondrous Cave, which H. E. Count Terauchi, when Governor General, made into a National Treasnre.* The loveliest of the 14 bas-reliefs surrounding Shaka s 1 As Notes 58, 60. Josephus mentions it as resting upon 2 Cf. ante pp. 16, 18 Missions of St. the Tabernacle in the Desert. Thomas, Mar Agai, and Mar 4 Cf. Notes 5, 48. Adai, as in the Hymn of the Pearl 5 Christiauity, Art and Archaeology, and Acts of Thomas. W. Lowrie, ] 906. 3 This " Sweet-Dew " is Jewish. 6 111 : Symbols of The Way. MOON-HALOED KWANNON OFFERS THE CHALICE. "WISDOM SAITH, COME, DRINK OF THE CUP THAT I HAVE MINGLED! " Arnobius, the African philosopher (d. A.D. -27,) reckoned the Chinese (Seres) among the Christian nations, and said : " The Sacraments of this Great Name are now spread all over the earth in so short a time." To face p. 133. Fottnd by the writer, March 1913, in the Black monk s Cave in S. E. Korea. AND DAIJO BUKKYO 133 image in the Cave is the majestic Figure of the Moon-haloed 1 Kwan-yin presenting a stemless Chalice to the foremost of the Ten Apostles 2 , one of whom offers fragrant Incense. With this compare these words from the SYBIAC Eite : " My brethren, receive the Body of the Son," cries the Church. " Drink His blood with faith and sing praise, This is the Cup which our Lord mixed on the wood of the Cross. Draw nigh, ye mortals, drink of it for pardon of offences. Halleluiah." 3 Kwan-yin takes the Form of two attendants, each of whom has the funagoko (BOAT-SHAPED aureole,) 4 symbol of saving shipwrecked souls which in the Roman Catacombs is known as vesica piscis and connected with the GREAT FISH, (Note 13, Dag). On the front of each Mitre is the Svastika. 5 Both figures carry a fldbellum, the ecclesiastical Fan, or fly-brush, which for climatic reasons is found only in the earliest Keltic ritual in Ireland. One holds a vdjra (Jap. tokko), the Thunder-bolt of Divine Love, (cf. St. John, Note 21) token of the omni potence of Prayer. The other carries a baptismal flagon containing amrita, the " Water of IMMORTALITY," like Kobo Daishi used. All these symbols belong to " THE DIFFERENT BELIGION," as Mahayana, the Neo-Buddhism, was called because it was a Creed of AFFIRMATIONS. The stemless Chalice held by Kwan-yin resembles one in 1 See Keble s Anglican hymn: and eleven Apostle* are represented "The Moon above, the Church black, Judas alone is white, as the below." West Indian natives are black ! 2 In early Christian Art, Peter 3 Brightman s Eastern Liturgies, who denied, and Judas who betrayed p. 104. his Lord, are often omitted. 4 Unknown in Hinayana. In the Roman Catholic Cathedral 5 Note 9. at Port au Prince, Ilayti, the Christ 134 SYRIAN CHRISTIANITY Seoul Museum, about which I could obtain no information save that " the Chalice is unknown in Buddhism." This one is adorned with a Vine and Grapes. But a Buddhist art-expert in Japan, without a hint from me, on seeing the pictures (illustrations) at once pronounced the above three figures to be " undoubtedly PERSIAN, and unlike Indian art." Later on, Mao- Li received three monks into his home, whose leader was O-Tao. Within the century nine Monastic Schools were founded, and so warmly interested the King of Shinra became that he was called " Kingdom of Fo-rouser." In 525-28, both he and his subjects accepted the Mahayana. Prior to our Black Monk Muhkocha s arrival in S. Korea, the King of Pekche, the Western or Middle Kingdom (modern Seoul), had sent in A.D. 384 to request the Emperor Fu-Kien of CHINA for " Teachers of the Good Law." In response, Fu-kien despatched a TIBETAN monk named MARANADA, whom the King reverently received. Recognizing him as an Ambassador of The WAY, he bestowed on him the honorific title To-Seng, " Monk of the TOWER. " l This Tower is prominent in Hoke-Jcyo, the " Essence of the Lotus Gospel." [Note 1.] In the Buddhist images of the Four Diamond Kings, it is held by Tamon-tenno. (Notes 22, 45.) It is a notable feature in the Ritual-processions of the Gallican and Keltic Churches in Europe, and also in Malabar. 2 Together with a matsu, Pine-tree, 3 THE TREE OF LIFE, it is the chief object (Jap. honzon) on the High Altar of the 1 At Khotan, Nargarjuna received 2 See ante p. 35, n. 1. the Taizo-kai maudara under the 3 See ISotes 18, 31. A bas-relief Sea in an Iron Tower (i.e. the Store in the Louvre, Paris, represents of Gre.it Mercy), and Dai Nichi-kyo Sargon II of Assyria (B.C. 720,) before which was revealed by the Great this Mysterious Tree, Symbol of Sun Himser. Immortality, ever green, fragrant, Is a^rjima was the Teacher of the and fruit-laden. Amitabha doctrine at Nalanda. AND DAIJO BUKKYO 135 Messiah-temple of Zenkoji, Nyorai-do, in Japan (founded A.D. 670). In Korean temples, the Manji - symbol is on Miroku s breast. It is the equivalent of Amen ; (cf. Bev. 1. " The Amen with the Keys." The Svastika is the Greek Key.) 1 A remarkable story of Kanishka of Gandara tells how this Rajah, following a WHITE Hare (Notes 1, 6, 46) which suddenly disappeared, then saw a young Shepherd-Boy build ing a little Tower, which outgrew all Kanishka s efforts to buiid a greater Stupa. [Cf. Gen : 11, 3-9.] In the ail-but contemporary Vision granted at Eome to the slave Hermas (Eomans 16. 14, c. 90-100 A.D.) which Clement of Alexandria, Origen, Irenoeus and Athanasius greatly venerated as " divinely inspired," the Shepherd said, " I wish to shew thee all things that the HOLY SPIRIT which spake with thee in the Form of an Old Woman the Church shewed thee, for that Spirit is the Son of GOD and the TOWER is Myself." (See illustration). That Tower " shone like the brightness of the Sun." There was also an immense Willow-tree which represent ed Torah, the Law of GOD, filling the earth. Some Chinese texts identify Kwan-yin with Mili-Fo 8B1W (Skt. Maitreya), and both are entitled " GREAT MERCY." A very early Christian tradition identified the SPIRIT with the Word (Gk. Logos ; Chinese, Tad) the pre-existent CHRIST. So, exactly, the Taoist monk Chiu Chang Chun (A.D. 1208-1288) describes his Pilgrim, in the Chinese allegory Sai- Yeu-ki? left helpless on the road beside his White Horse and, when distressed, seeing an Old Woman coming, ha was afraid. " But She was none other than Kwan-yin " who, another time, appeared to him as a Little Boy. But, to continue : 1 Notes 9, 16. " A Mission to Heaven " 1913. 2 Translated by Dr. Richard, as 136 SYRIAC CHRISTIANITY Hearing of the loss of his disciple, She gifted the Master with a Eainbow-hued Kesa 1 , and a hat of spikes. This " Gospel Kobe " signified alike Eejection and Deli- vrance. Its Rainbow-colours signified the Divine Covenant, or Alliance, as in Genesis rx. 2 The hat was the Tonsure which, the earliest Christians said, symbolized the glorious ;Crown, or Halo, which shone around and illuminated the wearer s head. In the old but now extinct Japanese illustrated version of Sai-Yeu-ki, this " hat " was depicted as a Crown or Garland of Thorns in Kwan-yin s hand. At Shokoji I saw a tonsured Kwan-yin, 8 and elsewhere in Korea as WISDOM, Sho Kwan-yin,* bearing a lighted Torch similar to " the Candle of the Lord " in the Hebrew Book of Proverbs. The Nestorians cabled the Tonsure " the Crown of Thorns," and Mar Adai s Liturgy says : " The Holy Spirit weaveth their Crowns." Now, to return to the Tibetan monk, who founded Double Scholastic Communities in Pekche. His name Maranada is a SYEIAC word. Dr. Philip Schaff suggests that Maranada is a mysterious password of the Early Christians, and cites Sabatier : " Le cri de Maranatha annonce la venue Seigneur non dans les especes consacrees, mais son Eetour glorieux sur les nuages du Ciel." This sheds a reasonable light on that mysterious word, for it occurs in the Didache " the Teaching of the Lord through 1 Cf. Hymn of the Soul. Note 60. devoted to Her. (Buddhist Records.) 2 Note 33. In the Jewish Testaments of 3 For full details about the Mis- the Twelve Patriarchs, (written in sion of Kwan-yin " the HOLY SPIRIT Hebrew, B.C. 109-106) that of JOSEPH of the Far Eastern Gospel " consult has a remarkable affinity to the Dr. T. Richard s fine translation of Fumon-bon. It was translated into the "White Lotus, ch. xxv, Fumon- Greek and Armenian, and recently ban, " the most precious to the Japan- into English, 1908, by Dr. R. H. ese" as the Shingon Abbot Shaku Charles of Oxford. Keijun, of Meiguro Soyen, told me. 4 In the vith century the Emperor (See New Test. Higher Buddhism pp. Justinian dedicated a Basilica to the 16-23 cj., ly). Holy Wisdom (Gk. Sophia) at Con- Under Her Indian name " A valo stantiuople. (Note 29 ). Kitesvara," Nagarjuna was speciaily AND DAIJO BUKKYO 137 the Twelve Apostles to the Gentiles " that very earliest Chris tian manual, at the close of a Grace in the Agape, love-feast, of the first Christians : " Maranada, the Lord cometh ! " Written in SYRIAC, c. A.D. 70-100, its title says : " FOE THE NATIONS." Turning to our frontispiece we note that Dai Miroku wears a jewelled breastplate like that of Israel s High Priest who bore the names of the Twelve Tribes of Israel on his heart when entering the Divine Presence (Exodus 28, 15-30). But in Miroku s breastplate there are Sixty Jewels, which must be to indicate that His Gospel was " FOB THE NATIONS " and included the whole Human Kace ; " that the Gentiles should be fellow-heirs." " In 1910 some well-diggers at ANTIOCH discovered silver objects for ancient Church-worship, probably dating A.D. 57-87. " The Chalice is exquisitely adorned with bunches of Grapes, Vines, and Birds (always emblems of the Soul) ; and, wonder of wonders ! the portraits of Christ and ten Apostles, as never before or perhaps after, worked out in metal in Christian Art. " The Saviour s Face is divinely sweet and gentle, and the heads of the Apostles demonstrate remarkably their individual characteristics." 2 The probable date being the First Century brings this to a point practically contemporary with the story of Buddha s bowl (patra) or Holy Grail 3 which is connected with King Kanishka and was carried West to Glastonbury in Britain about the same time. 1 Cf. also 1 Cor. xvi, 22, B. V. mg, ; 2 See Dr. G. A. Eisen, Am. Journ. Bev.22, 20. Archeology (Oct.-Dec. 1916; April- The Didache originated in SYRIA, June 1917) pp. 550-2; The New Ar- probably at ANTIOCH, which Greek- cheological Discoveries, Dr. C. M. speaking city Dr. P. Schaff considers Cobern, New York, 1917. was " the Mother of Gentile Chris- 3 The story of Buddha s patra and tianity," i.e. of the West its travels is given in Buddhist Records EDESSA filled that place to the of the Western World 1, p. LXXVIII. Eastern world, using the Syriac tongue. 138 STEIAC CHRISTIANITY My lecture to the Eoyal Asiatic Society (Korean Branch, Transactions iv, 22, 1913) " Some recent discoveries in Korean temples and Early Christianity," suggests the connection of the Holy Grail with the Queen of Heaven and the Cup in Mukocha s cave, ante p. 132-3, 137. NOTE 25. (pp. 29). PERSIA. AND INDIA. John, " Bishop of PEESIA and Great INDIA," was one of the 318 who framed and signed the NICENE Creed at the Council of Nicea A.D. 325, the invisible Holy Spirit being the Three Hundred and Nineteenth present. " INDIA " was probably the India West of the Punjab. 1 It is significant in this connection that the Doctrines, Pictures and Names of Amitabha, Dai Seishi-Miroku, and Kwannon-sama of the MAHAYANA, i.e. Daijo Bukkyo teaching, are distinctly traceable to PEESIA, i.e. PAETHIA, so far back at least as A.D. 100. 2 Griinwedel (Buddhist Art in India), makes a statement of utmost importance, viz. that " in Gandara and Udyana the KOTAL Figures of MAITEEYA (Jap. Miroku) are prominent, more so than those of Gautama, the founder of Buddhism." 3 At the new Buddhist temple in Mukden, I got a copy of the beautiful fresco which represents the House of GOD descend ing from Heaven with Gifts for worship brought down by MIEOKU, a Crystal Eosary* being His special emblem with fulness of joy, (ill., ante.) I See Notes 14, 16, 17. the juppo on his forehead. See ill. "2 Cf. Kokuhoshi s cave, Note Note 29. 24. These, and the Doctrine of the The early anchorites are said to TKI.MITY San-i are found in KHO- have filled their mouths with pebbles TAN-Buddhism. which they spat out, one by one, as 3 See Notes 1, 9, 13, 20, on "King each verse of the Psalm they recited Messiah," also frontispiece. was finished. Hence originated the 4 A remarkable Italian picture, Kosary ! which is common to Chris- centuries later, shows St. Dominic tians, Moslems, and Mahayanists, but receiving a Kosary from the Holy is unknown in Hina Buddhism. Child Jesus (who strongly resembles The Arab Kosary consists of " the the Infant Shaka), standing at the Ninety-nine Beautiful Names of Virgin s feet. GOD." This Saint is also represented with Q <3 ^ AND DAIJO BUKKYO 139 NOTE 26. (p. 21). THE HUNS HIUNGNU. With Cosraas statement compare the Chinese Sai-yeu-ki (pp. 90, 91) which mentions the Diamond Coil which " civi lized the Huns into Buddhas Ml for St. Hippolytus, a great Christian philosopher and disciple of Irenoeus, A.D. 200, spoke of Souls being " divinized.") Cf. also the Emperor Tai Tsuug s statement : "In the days of Emperor Ming-ti of the Han dynasty began the wor ship of the Gods of the Huns." Later, when they invaded Europe, the Huns were said to " worship a White Christ." 2 Dr. Eichard, introducing Sai-yeu-ki, says (p. 34) : " Pope Calixtus said the New Buddhism was Christian, hence its great success in High Asia." Before becoming Pope (A.D. 218-222) this martyr-bishop presided over a great cemetery at Borne, now known as " St. Calixtus Catacombs," wherein so many " Buddhist " symbols have been found, such as the Four-armed Cross (like that known as " the SECRET of Kongo-san " in the heart of Diamond Mountain in Korea), which is stamped on Eucharistic loaves ; and also a fresco of a storm-tossed ship whose only passenger stands erect, praying to One who leans out of Heaven, with two Light-rays proceeding from His eyes, and lays a Hand in Blessing on his head, exactly as in a mandara Zendo, the Chinese monk (vnth cent.), is depicted drawn up by these Eays through Flood and Fire ; venomous snakes, wild beasts and devilish men being powerless to touch him. (Note 43). NOTE 27. (p. 22). " SCYTHIANS," i.e. the Getae (in Chinese, Yuetchi) tribes, (Notes 16, 17) of whom the " Lesser " were settled in TIBET, and " the Greater," Ta- Yuetchi, whose mightiest sovereign was KANI- 1 Cf. Note 33. Buddho Simha early in the ivth century, was the chief civilizer of the Huns 2 Cf. Jizo, Note. 140 SYBIAC CHRISTIANITY SHKA, younger brother of the Gondoforus whom St. Thomas served as a slave. Their capital cities, KHOTAN in Central Asia, and BALKH " the Mother of Cities " in BAKTBJA, (which the Yiiefcchi had conquered B.C. 163), were the two Great Spiritual Centres of " BCYTHIC Buddhism," the MAHAYANA Great Development School, " LIFE-GIVING WAY," or " School of the Great SHIP," often called " KHOTAN Buddhism." 1 It is important to ponder over these historical facts as modern scholars say that the Saddharma Pundarika (Jap. Hokekyo) with its Sun-lit passages of Immortal Hope, " the Gospel of the White Lotus," is of YUETCHI, i.e. Scythian origin not Indian and dates from as early as the First or Second Century A.D. Its Three Key-notes are identical with those of St. John s writings, viz. the Infinite LIGHT, LIFE, and LOVE. Its reputed author Lungshu, NAGAKJUNA (i.e. Conqueror of the Dragon), was converted and baptized after Confession and Repentance in an Iron Tower in the Great Yiietchi capital KHOTAN ; Nagarjuna himself being a native of North West INDIA then, also, possessed by the Great Yiietchi whose king, Kadphises I, sent the Oracle about SHALUH, the Divine Man* being then in Tienchuh (Jenico), 2 to the Chinese Emperor Ai, B.C. 2. (Notes, 1, 33). Some say that Nagarjuna was present at Kanishka s Great Council ; but he certainly succeeded that monarch s chief adviser, AS VAGHOSA, in the Mahayana New Buddhist Patriarchate. The " Nehan-sutra of the Great Decease " was specially well translated into CHINESE by a Great Yiietchi monk in A.D. 170, and the Lotus-sutra of the GOOD WAY (HoJce-Jcyo) was translated in the same lind Century at SIANFTJ. 1 Cf. Buddho-Simha and Hui-yuan Jews synagogue at Kaifing in Ho- (Jap. YSon), Note 33. nan (see Chinese Jews p. 4, M. 2 " Our Religion originally cames Adler). from Tienchu," is on the stone stele, Since 1913 it has been preserved dated 1489, found on the site of the by the Anglican Mission there. AND DAI JO BUKKYO 141 APOSTOLATE OF HIGH ASIA Nota 28. (pp. 36-13.) In the Malabar Liturgy 1 , thanks are given because " by St. Thomas, the Kingdom of Heaven took wings and flew to the Utmost parts of CHINA " this would include MANCHURIA (Note 35.) and that by him " the CHINESE and Ethiopians* were converted to the Truth and believed in the Father, the Son, and the Holy Spirit." This Faith, in Mahay ana language, is that of the SAN-I, H * AMITABHA 15J$jf|? the Heavenly All-Father, DAI SEISHI i^cf^aEitFiii, tne Redeemer-Son, and KWANNON IB,^, the Holy Spirit and Mother of man s soul. To the Persian monk Afraates, CHRIST revealed Himself as an INDWELLING SPIRIT fighting against Evil in the Temple of the heart. Relying on the authority of CHINESE historians, the sino logist Andre Miiller found that " in A.D. 65, XACA (Sakya),* an Indian philosopher, came to CHINA and preached amongst other doctrines that of the Divine THREE-in-ONE." 4 Those who followed this Teaching called themselves Xe- Kiao ^ and also Fo-Kiao fj&lfc. It would seem that this was the Doctrine of XACA rather than Himself, unless it refers to His " twin ? " Around T cheng-ti, the capital of Sze-chuan, an American travelling to Mount Omi OSEJI) A.D. 1888, noticed red or white crosses sewn on the Chinese children s clothes. 6 In the Sze-chuan temples one of which is " the Sanctu ary of the White Buddha " 7 3$}}^ Tamo 5||J|f has often a Latin cross bn his chest instead of his usual Svastika. This led 1 Ante pp. 40, 60, 82. Note 48. One Image from Korea A.D. 552 (now J "Ethiopians" cf. ante p. 19. with shrined at Zenkoji) which caused the "Mar Thomas, a native black bishop Emperor Kimmei to leap from his who belonged, to MALABAR." The throne with joy. whole coast abounds with Xtns. pp. 4 Notes 33, 36, 37, 53. 77-82. 5 Croix el Svaslika, p. 107. 3 Cf. Notes 31, 3:>, 35, 29, Sakya, 6 Cf. ante pp. 35, 38, 98. Xaca, (Jap. Hhaka). 7 Note 29. It was the arrival of this Three 142 SYRIAC CHBISTIANITY. the early Catholic Fathers not unreasonably to identify him with Saint Thomas. In these images the first finger of his right hand is raised. At the Celestial Happiness monastery, Yung-ch ing Ssu, on Mount Omi his figure is with that of Fugen (P u Hsien -]|rf!) who rode on a White elephant from India to CHINA. This, methinks, may associate him with MANJUSRI/ who rode similarly on a Lion or a Dog. Is it not very remarkable that the sanctity of Mount Omi dates from Ming-ti s reign, A.D. 58-75, when that emperor had the Vision of the Golden Man 2 who said : " My Law shall spread to the EAST " ? An official was seeking for medicinal herbs for which the mountain is famous when a DEER, whose foot-steps resembled Lores-flowers, guided him to the brink of a terrible precipice where the glorious Eainbow-hued aureole of {$J?fc ; " THE GLORY OF BUDDHA " appeared to him. Buddha Himself left His foot-print 3 on the top of Mount Omi. This story of the Deer brings it into line with " the Sha dow of GOD brought on a Cloud by GOD S Deer " 4 to Kasuga at Nara A.D. 710 by the Fujiwara Minister a Mirror garlanded with Sakaki, the Shinto Tree of Life, exactly like that at the prow of the Three-in-One 5 Boat at the Itsukushirna festival. 6 Mount Omi, in Tibetan Sze-chuan, is consecrated to Fugen, the Universal Good. On it there is an invisible Flying Bell whose melodious tones are audible everywhere. 7 1 See Note 35. Sun-rising, or the Branch ; see Note 55 2 Cf. thoughtfully Ezek. 8. 2. as to the CLOUD. 3 Cf. ante p. 43 ; Kwang-ti, Note 36. 5 Note 37, Tripod of Confucius. 4 Cf. title of Psalm 22, " To the 6 111. opposite of the San-i Boat, HIND of the Dawn." Some Hebrew Itsukushima, a shrine founded A.D. scholars render Genesis 22, 13 as STAG 593. The Boat festival was introduced rather than "Ram"; see Note 29. by the Fujiwara family later, but no Kasuga % H means SPRING-SUN or definite information is available. DAY -SPRING; cf. Luke 1. 70 and mg, 7 Sse Note 47. AND DAIJO BUKKY5 143 In the temple devoted to AMITABHA, who receives and leads the sonl to Paradise, 1 there is a noteworthy Triad viz : Yakushi Nyorai ^^J^D^ the Healing Buddha/ with Kwan- on JHHr an ^ Jizo iiil^ on either side. " By many names is He called " 3 said the Blessed Afraates (a Persian ascetic, in the 5th Century) " Guide, and Way, Door and Pearl, and Lamp ; " and in the Ada when Mazdai, the Indian King, asked the Apostle the name of his Master, the Lord of Heaven and earth ? Thomas replied, " Thou canst not know His True Name now, but I tell thee the name that has been given Him for a season Jesus, the CHRIST. " 4 " THE SECBET OF MAKAYUN-AN " In th$ Inner DIAMOND* Mountain, Korea, there is a mighty cliff, on whose face an equal-armed Cross is incised. Vis a vis to this Cross is a tiny Convent used for Eetreats, from whose roof floats a White Banner 8 bedecked with a Swastika 7 " the Crest of the Mahayana." Both Symbols, the monks say, are identical in meaning : namely, LIFE. Within the Sanctuary is the Holy Trinity, veiled. The White-robed Kwanyin (with Amida on Her head and holding a flagon of Sweet Dew) is on the left of the Central figure, O Shaka San, 8 and on the right, Dai Seishi, also with a flagon, has crosses on His robes and a Pagoda-tower on His head the symbol of the Divine Indwelling. 9 1 Luke 23, 43. 8 Cf. Xaca, Notes 32, 33, 59. 2 See N. T. H. B. p. 1, His "Twelve 9 Ho-to is " the great TOWER of Desires." Notes 22, 40. Hidden Treasures." 3 Note 31. Each of the 12,000 Ho sig. "precious Treasure" 7>. Life, peaks on the Korean Diamond Moun- Joy Everlasting." tains bears a separate name but the To " no fire, no water can destroy Central and Chief is named DAI NICHI it," t>. the Indestructible Life. NYORAI. This is in strict harmony with the 4 Phil. 2. 5-11 ; Note 40. millenia-old texts on the Great Pyra- 5 Note 1. mid, embodied in the Egyptian Book 6 White, the colour of Light ; cf. of the Dead, and the Early Xtn Notes 1, 2, 28. " Vision ofHermas " at Rome. 7 Ante p. 14 ; Notes 9. 144 SYRIAC CHRISTIANITY Behind Them are Anan and Kasyapa, the authors of the Daijo sutras Satibiikkyo who, although frequent in Chinese temples, are mostly found in those of Zen-shu in Japan. There is also a picture of TAMO who, the monks told me, " came from India, 1700 years or more ago." 1 Kobed in dark green, he crosses the waves on a Lotus-leaf. The saying is note-worthy that " whoso maketh the Pil grimage to MAKAYUN-AN is exempted forever from the terrors of hell," for in the SYRIAC usage Salvation is identical with LIFE, and Makyana, LiFE-GrvER, replaces the Greek 2a)rfp, Saviour, Deliverer 3 ; and ~M.aku.yun is the Korean equivalent for the Syriac Makyana. I visited Makayun An in 1914, and again in 1915, and described the Pilgrimage in my " Symbols of TJie Way " (ch. 4), so will only add here that pondering over the appalling " Eight Abysses " through which the track leads to the " Secret of Diamond Mountain," besides other symbols (e.g. the daily worship with Incense of the Three Gods SAN-I) convinces me increasingly of the connection of its teachings with the Ada of Saint Thomas. 3 CAMBODJAN BASILICAS Note 29. (pp. 37, 38) From its ruins, Angkor Vat appears to date from the SECOND CENTURY. 4 Two hundred monks still sing praises there by night and day. 5 This perpetual praise was a marked feature in the early Monasticism of the West. 1 Contrast Bodhidharma A.D. 520. Wheels, as the large Bells in China Note 58. were " PRAisE-Bells ", and cf. the 2 Burkitt s Early Xty outside Roman "Wind-bells with Fish-clappers in Empire p. 12. Korea ("Symbols of The Way ", E. 3 Pronounced in all European ton- A. Gordon ; " From Peking to Manda- gues (except English) TOMA, or VGma. lay." (1908) R. J. Johnston ; Wander- 4 China and Religion?. 85, E. H. ings in China " C. Gordon Gumming) ; Parker, 1905. Cf Note 23, Sudan. or as Edkins says : " In the Budd- 5 In the Hall of the Great Hero- hist literature there is nothing but God (cf. Isaiah 9. 6) in Tibet, the In- PRAISE, and invocations in an erceed- vocations are PRAISES rather than ingly brief form. It is a prayerlesa prayers. The Praying-Flags and and godless religion if looked at from Wheels would more accurately be the Xtn point of view." (Chinese dascribed as PRAISING- Flags and Buddhism p. 258). AND DAIJO BUKKYO 145 " On the platform of the summit of this immense Temple four identical galleries, all equally long, make A CROSS with equal arms and converge upon the HOLY OF HOLIES which marks the centre of the Mountain-temple. 1 " A colossal TOWER, in outline like a tiara, which can be seen far away in the plain, rises at the end of each arm of the CROSS formed by the Four Naves, and above the Holy of Holies where the four Naves meet, a fifth TOWER, the most wonderful and the most elaborate, surpassing all the others, commands from a height of over 200 ft. the thick green shroud of the forest. " According to a learned CHINESE writer, who visited this mysterious Empire on the eve of its decline about the xmth century, and has left us the only known documents concerning its magnificence, this Central Tower was then crowned with A GOLDEN LoTus, 2 so large that it could be seen shining in the air from every point of the now buried town." Compare this French Academician Pierre Loti s description with the fact that the four great Pilgrimage- Churches at Jeru salem were grouped arouud a fifth and central one namely, that of the HOLY SEPULCHRE. Also, that on the Danish equal-armed " Dagmar Cross," CHEIST Himself is the Centre of the Four Evangelists, whilst Four Pearls adorn its corners. 3 Queen Dagmar died A.D. 1212, and her Cross shews By zantine influence. We, should further note that at Koya-san, in Japan, DAI- NICHI NYORAI (Skt. Vairochana) is Himself the Central, (i.e. fifth) of the Go Butsu on the baptizing priest s mitre, (Cf. ill. 1 Buddhist Temples in the Far broken Bread scattered in grains over East have their " Mountain-name " as the Mountains." (Dr. Philip Schaff,) well as a " Monastery title." (P. Y. Cf. Note 31. Saeki). 2 Notes 36, 47. In the earliest Liturgy Didache, a 3 111. p. 87, Hulme s " Symbolism Eucharistic prayer alludes to " the in Xtn Art." 146 SYRIAC CHRISTIANITY St. Ambrose s Buckle) ; and on Hiye-san the figure of Dai Nicbi, seated between Miroku and Kwannon, has these Five on His forehead. P. Loti says that " the few inhabitants of the river banks are more Hindu, more Aryan in type ; their eyes large and straight, the eye-brews well marked, and moustaches shadow the lips of the men. The habitations are also different, higher and raised on piles. We are no longer in Cochin-China. We have entered CAMBODIA." Again : " The presence of an INDIAN strain in this people s blood becomes more and more pronounced, and many of the women have large, black eyes, shaded by lashes that might be the envy of a Bayadira." 1 As a matter of fact, Hindu trading-colonists from N. W. India, i.e. Gandara and Udyana, did settle in CAMBODIA and Indo-China in the First and Second Centuries, A.D. 3 St. Thomas, in the old SYEO-HINDU records, is said to have crossed over to CAMBODIA from India, 3 and he was a re nowned Architect. Pierre Loti illustrates a colonnade in Angkor Vat. It is formed of ROMO-DORIC pillars like those in the kake mono of the White Basilica whose inscription Prof. A. H. Sayce 1 of Oxford at once recognized as CAMBODIAN. Originally brought from Cambodia, via Nanking in China, to a temple near Fusan in S. Korea this picture was preserved there for a century before a Japanese from Seoul obtained it and, failing after 10 years to discover its meaning, sent it to a Tokyo friend to give to me, and it is now at Waseda. Quite evidently, it represents the DESCENT OF THE HOLY SPIRIT at Pentecost (p. 3) 1 " Siam " pp. 21, 104-6, 110. " Do you know that one of Buddha s 2 Cf. Note 36. disciples got as far as JAPAN ? " 3 When lately at Madras, a Japan- 4 Notes 31. 6e friend -was asked by a Punjabi, AMBROSE, PRIMATE OF THE GAI-LICAN CHURCH (BORN AT TRBVES IN GAUL A.D. 340, DIED AT MILAN, 397). " AN ORACLE TO THE WEST, A POWER IN I HE EAST, AND A GREAT MAGICIAN." Note the Eastern flabellum. The Buckle with the Gobutsu, (introduced from China in the Vllth century), is conspicuous on the robes of Buddhist priests in Japan, and notably so on the Statues of the Twelve Generals of the Divine Law around Yakushi Nyorai at Uzumasa AND DATJO BUKKYO 147 Tiled with FiSH-scales, the corners of the roof are Dolphins like those on Korean temples and all those founded by Shotoku Taishi, c. A.D. GOO, especially that at Nakayama, dedicated to the Fish-Kwannon, "Gyorin, the Merciful Dai Bosatsu, Saviour of the world." These Dolphins appear on the Empress Jingu s triumphal Car for, on returning from Korea, A.D. 193, " she found in the Sea a Nyoi-i PEARL."* Above the Basilica s portal the same Triangle appears aa on the Nestorian Stone, and in Nagarjuna s Taizo-kai mandara, i.e. Spiritual Allegory. [Note 46.] There are three Naves. In the Central, the WHITE Kwanyin, 4 the Lotus-Bearer, Padmepani, (Note 23.) crowned with a flaming hoshu-no tdma? Luminous Pearl and throned on the Lotus, explains the Law to an audience, whose majority is white, (see Note 1, White Horse). Listening Penitents sit in the two outer Naves. A White CLOUD fills the Temple and TONGUES OF FIRE* descend upon the Buddha, whilst in the sky above Angels, bear ing White Lotus-buds, fly eagerly to gaze down at the Wond rous sight as at Bethlehem, " which Things the Angels desire to look into." This Cambodian Basilica with its Triple Nave is the counterpart of that erected at ROME by Constantine the Great who, in A.D. 324, made Christianity the Official Religion of the world. 7 1 The Worship-halls at Miyajima 6 These " Tongues of Fire " are des- and Zenkoji are in the form of a cribed as " Widely spread throughout Basilica with similar circular pillars. the world like that of one s own 2 Of. Hymn, Note 60. land," (Hoke-kyo 21). . The above 3 Recently dated A.D. 340. chapter tells of GOD manifesting 4 An image outside Seoul known Himself both as Messiah and the as " the White Buddha " is actually Holy Spirit ; in agreement with inscribed " KWANZEON " in Chinese Hennas " Vision of the Shepherd " ideographs. and the Fnmon-bon. 5 The well known symbol in the 7 111. p. 94, " How to See the Vati- Eoman Catacombs of "a heart on can," Douglas Sladen, 1914. fire with love to GOD." 148 SYKIAC CHRISTIANITY " LIFE-GIVING BKEATH." Note 30. (p. 40.) , " Amen, Amen, I say to thee, That if a man be not born of water and the SPIRIT, he cannot enter into the Kingdom of ALOHA. 1 " Whatsoever is born of the flesh, is flesh ; and whatsoever is born of the SPIRIT, is spirit. " Wonder not that I have said to thee, that it behoves thee to be born anew. " The Wind bloweth where She willeth 2 and Her Voice thou hearest. " But thou knowest not whence She cometh, nor whither She goeth ; so is every man who is born of the SPIRIT," (Syriac Version, John 3. 5-8). In the Gospel of the Hebrews the Holy Spirit is spoken of by CHRIST as " My Mother," just as Far Eastern pictures shew Kwannon as the Mother of Shaka Tanjo, and at the Messiah- Temple of Zenkoji, founded A.D. 670, She is called " the Mo ther of Buddha." That Gospel is as old as the three Synoptics and was accepted by the Judaeo-Christian Church. Eusebius, the Church historian, said " the Hebrews were particularly delighted with it." 3 Origen and St. Jerome quoted it as " inspired." Its recovery in the xixth Cent, together with that of Diatessaron " the Gospel of the Four " ; Aristides " Apology " 4 to Emperor Hadrian ; and Didache, " the Teaching of the 1 See Earn near Khartum so inscri- Bright experienced much of what they bed, ante. p. 49 and Note 32. called " the divine RESPONSE " to this " ALOHA " is used every-where in Indwelling Spirit, the SYKIAC Gospels where the Greek 3 Notes 33. gives "Goo," 6eo~, and upon the Stone Eusebius (A.D. 260-340) wrote a of Witness in China. N ote 53. great Christian treatise on Compara- 2 Cf. Gen. 1, 2. R.V. In all Semitic tive Religion, entitled "Preparation languages Ruh, " the Breath," and the for His Gospel" Spirit are feminine. Cf. the Life- 4 This Athenian philosopher s giving Breath of Ezekiel 37, the He- " Apology " (or argument for Chris- brew captive s prophecy B.C. 519, and iianity) written in Greek was trans- John 13. 22. According to his beauti- lated into Syriac and Armenian, ful " Confessions," both Patrick and St. AND DAIJO BUKKYO 149 Twelve " (Apostles), was one of the most remarkable, and even miraculous of KECENT DISCOVERIES. " The writer of Didache " says Dr. P. Schaff, " was ac quainted with the Fourth Gospel " (Note 21), " and other similar teachings. There is a remarkable resemblance which cannot be accidental. " In both GOD is addressed as " HOLY FATHER " (John 17, 11 ; Did. 11). " The Eucharistic prayers breathe a Johannine atmosphere and must have proceeded from a primitive circle of disciples controlled by the spirit and teaching of St. John." With this great German scholar s pronouncement we may safely compare the similar teaching of As vaghosa, of Anan in Saddharm Pundarika, (the wondrous Law of the Lotus, Hokekyo, Fumon-bon, etc.) ; and the devotion to the Persian AMITABHA, " Holy Father " in " NAMU AMID A BUTSU (^^ M^I^bf^) whose Name is sometimes rendered in the Chinese text " GREAT SYMPATHIZER." The AMITABHA doctrine is quite foreign to Hinayana i.e. Orthodox Indian, Pali, or Southern Buddhism. In the Mahayana, or Northern Sanskrit school, it is only found in San-bukyo i.e. the Larger and Smaller SuJcavati vyulia, or " Immortal Life sutras preached by Buddha," and the Amitayus-dhyana sutra passages from which are quoted on the Nestorian Stone at Sianfu. It appears that the Church of the Far East which has been styled " AMIDA-ISM " as differentiated from the original Buddhism emphasized an aspect of the Third Person of the Blessed Trinity which the modern West has overlooked to a large degree although it is a most prominent feature in Alban Butler s standard Lives of the Saints. In Mahayana teaching (according to Hiiien Tsiang) Kwan- yin is the Luminous Voice, who satisfies all doubts. During MAITREYA S absence (who will be the Buddha of 150 SYRIAC CHRISTIANITY the next era) She is the Buddha of the present age a view certainly not foreign to that of Western Christianity ! (see Si- yu-ld, Buddhist Records. 1, XIX, 27 ; II, 126, 234-5). " TAMEES." Note 31. (p. 32 ; and Appendix). ETCHMIADZIN near Mount Ararat. This Btill existent Abbey was constructed by the Apostle of ARMENIA, Gregory the Illuminator, who was of the same royal Arsac blood as Abgar the Black of EDESSA/ of Anshi-kao, the PARTHIAN prince, 2 and of Tiridates III whom, with his Queen and four million Armenian subjects, this Saint converted and baptized, in A.D. 302. Because of a Vision of One descending from Heaven, he named the site Etch-Miadzin, " Descended-the-Only-Begotten," just as in TIBET we find Shaka Nyorai called Thub pa " the Mighty God who came down, Jovo Einpoche." The Armenian Liturgy mentions " The Life-giving TRIN ITY," and " the Three-fold personality of GOD undivided." As a disciple of " the Heavenly Herdsman " a title alike of BUDDHA and of CHRIST Gregory tamed men whose beast nature was that of bears, tigers, etc. ; (cf. 2 Peter 2. 12, E. V. born mere animals "). In the Ada, St. Thomas tamed four wild asses. The savage-hearted King, Tiridates himself, from being a wild boar was transformed into his true self, 3 and desiring the conversion of his friend, Constantino the Great, travelled to Eome. 1 Eusebius found in the Edessa 3 The Dean of Canterbury F. W. archives the Letters of Christ and Farrar, (Life of Christ in Art p. 31, Abgarus, written in their own hands, n. 1) quotes as "very interesting" and translated them from the SYRIAC from Clement of Alexandria s fro- originals (EccL Hi&t, ii, 13). Note 4. treptikon that " Orpheus tamed beasts, Cardinal Earonius (Note 53) and Christ tamed Men; Birds. i.e. the similar scholars were firmly convinced frivolous ; serpents, i.e. deceivers ; of their authenticity. lions, i.e. the furious ; swine, i>. the 2 Note 36. lustful ; wolves, i.e. the avaricious ; stones and trees the unintelligent." DOMINIC, A.D. 1170-1221. A SPANIARD, WHO " EVER WALKING IN THE DIVINE PRESENCE AND INSTRUCTED BY THE ORACLE OP THE HOLY SPIRIT" FOUNDED AN ORDER OP MONKS AND NUNS PLEDGED TO "SPREAD THE KINGDOM OP GOD EVERYWHERE." Hence observe the Juppo-symbol on his brow, and the White Lily of Light in hia band the Western equivalent of the White Lotus-emblem of Regeneration in Asia. u face p. /5/. AND DAIJO BUKKYO 151 In the Roman Catacombs Christ is often represented as Orpheus, a Young Man with a harp, lion, wolf, leopard, horse, sheep, serpent, and tortoise gathered round Him ; Peacocks and other birds on the branches of the FIR-TREE* which always re presents CHRIST and at Zenkoji in Japan (the Messiah-tem ple) it is surrounded by Seven ever-burning Lamps 2 . One such picture in an Octagon frame (always symbolic of Regeneration) is in the Callixtus Catacomb, 3 and probably dates from tempo Nero. 4 The sutras say : " Buddha is an incomparable Charioteer of men who are tamed," and the eighth of His TEN titles 5 is " Tamer of all beings." " The Armenian Christians were exceedingly numerous, and dispersed over all the Countries of the East," says Mr. Yeates. A TYPICAL ARMENIAN ALTAR. 8 Note 32 (p. 31.) Prominent on its frontal is fhejuppo-symbol which anyone acquainted with the Mahayana temples in Japan, or in Korea, will at once recognize as an Eight-pointed Cross. In the Far East a large juppo appears on Kwannon s breast, and on Her head a small image of AMIDA betokens reverence, just as in the Greek Church St. Chrysostom s Liitiirgy prescribes that the sacred vessel be carried on the Deacon s head. A very pregnant fact is that the juppo ia markedly visible on the breast of the Bambino arcs Coeli, (THE BABE FROM HEAVEN) at Rome ; and upon the Iconostasis of the Church of the Nativity at Bethlehem. Buddhists say that the "juppo illuminates the 10 quar- 1 In the earliest Religion on earth, 3 Fee Note 53. that of Sumer, we find this Tree of 4 Notes 30, Anshikao, 36. Life, alternated with a Vine, or a 5 Notes 26, 28, Jerome; A fraate?. Palm, at Eridu. 6 111 : " Armenian Church " (p. 118. 2 Cf. Kev. 1. 13 ; 4. 5. S.P.C.K. 1910 ; Archdeacon Bowling). 152 STBIAC CHRISTIANITY ters," i.e. of the Universe. Its central horizontal stroke signifies " Up to Heaven, and down to Hell," i.e. there is no corner to which His Light and Love do not penetrate. In harmony with the juppo teaching, Archdeacon Moule translated some words on the SYRIAC Stone at Sianfu as " The figure of Ten 10 which is held as a badge, enlightens the 4 quarters so as to unite (all) without exception." Thus in the Chinese " Vdch Liturgy of the great Compas sionate Kwan-yin " we read " Adoration to the Three precious Ones " (viz. Buddha, the Law, and the Church) " of the Ten Quarters." Both the Greek Cross + and the Roman X, " St. Andrew s Cross," signify Ten. The juppo on St. Dominic s forehead in our illustration is from Alban Butler s delightful and very orthodox "Lives of the Saints." A typical juppo-cioss is also prominent on the portal of the B. C. Cathedral in modern Peking, just above the Great Triangle. Prof. Sayce met this symbol everywhere in Queen Can- dace s great Palace at Meroe, on the Sudanese Nile ; and on the ruined Christian Basilica at Soba near Khartum where General Charles Gordon (" Chinese Gordon ") found a stone BAM, in scribed " ALOHA," 1 which those incised with fleurs de luce brought from Wandoo in Korea to Waseda University, Tokyo, strikingly resemble, and (as Prof. Sayce wrote me), "carry conviction to the mind of those who have seen them as to the connection suggested in your book (Messiah p. 153) between them and the text from which Philip the Deacon 2 preached JESUS to the Treasurer of queen Candace. " Your Korean Bams have a remarkable resemblance to the Ethiopian ones ; the wool is treated in the same way," i.e. curled. 3 1 ALOHA, the SYRIAC name for 24 "ETHIOPIA AND KOREA", for a the True GOD." See ante p. 49. results of his prompt obedience ! Notes 30, 84, 53. 3 Note 57. 2 Acts 8, " Philip ran " ; see Note AND DAIJO BUKKYO 153 Marquis Okuma pronounced these Korean Rams to be " THE EVIDENCE IN STONE that cannot be denied ! " Meroe, it must not be forgotten, was from early days 1 the great Storehouse for Caravans whence the wealth of Africa s iron, copper, and gold mines was distributed throughout the Roman world. Euins of ancient temples converted into Christian churches are now found all over the Sudan and Nubia. 2 According to Jerome and Eusebius, this Ethiopian Euauch became the Apostle of ETHIOPIA, and as such is still revered by the Abyssinians. Probably, as a Jewish proselyte, he worshipped at Jeru salem amongst the Pilgrim-millions who attended the three great Feasts. 3 Anyway, he studied the HEBREW prophecies attentively : " He was led as a lamb to the slaughter ; * of whom spake the prophet thus ? "* St. Justin, (a Platonic philosopher before his conversion) was one of the greatest Ascetics, and led a most holy, austere life until martyred at Eome A.D. 167. Tatian, an ASSYRIAN philosopher, became his disciple and whilst in Eome harmonized the Gospels in Greek " the Diatessaron " which he later translated into SYRIAC for the use of the SYRiAC-speaking Church. 5 In it " the Lord Christ says, My rams hear My Voice and follow Me. " (John 10. 3-5). At Troyes Cathedral (xmth cent,) CHRIST as the Sacri ficial EAM is represented with nimbus and Cross-banner ; (cf. Genesis 22. 8, 13, " God Himself will provide The Ram," with John 1.29, " Behold the Lamb of GOD.") 1 For a thousand years the Empire 12.20 ; Acts 2 2-1 1 ; ante p. 3, n. 3. of Ethiopia existed. 4 Acts 8, 27, fl ; Isaiah 53. 2 Cf. Note 29 Cambodjan Basilicas. 5 Note 30. 3 Cf. Luke 24, 15; John 7, 37; 154 SYRIAC CHRISTIANITY The Ram s horn (Heb. Shofar) is still sounded in the synagogues on the Jewish Day of Atonement. According to Abbe Fouard : " the diadem of spiked thorns in which the Bam was caught has been changed into a nimbus of sparkling stars ! " HEALING POWEES. Note 33. (pp. 10, 23.) " His Twelve," (in the SYRIAC version, John 6. 8) ; " the Twelve VOICES of Heaven," 1 (as Mr. Ruskin styles them in the San Marco mosaics.) [Cf. " the Tongue of the learned that I should know how to speak to the weary," of Isaiah 50. 4 ; " Interpreters," as Job 23. 23.] An OcTAGON-Shrine at Horyuji, completed A.D. 607 by Prince Shotoku Taishi, is dedicated " to the True Physician, Yakushi, the Healing Teacher." Innumerable sick, blind, and deaf folk have been cured there for centuries, as the myriad votive-tablets prove. Gyogi Bosatsu 2 carved the image of Yakushi therein. The Twelve SYRiAC-faced apostles around Him demand attention, for they were carved 150 years earlier by Tori Bushi. 3 " The DISCIPLES of the WISE PHYSICIAN " 4 are mentioned in the SYRIAC Liturgy of Mar Adai and Mari ; and the " Twelve Desires of the Great Physician " 5 (like Jizo-kyo), are ascribed to Anan, who " memorized Shaka s teaching." 6 This aspect of The CHRIST, which prevailed in ASIA, is prominent in the Synoptic Gospels. In the Bangor Antlplionary (now for over 1200 years 1 Note 40. 4 Cf. Luke ES, 1 ; x, 117 ; Notes 2 Note 43. " Symbols of The Way," 48, 49. 3 Note 40. p. 151 111. Six similarly 5 Transl. New Test. Higher Bud- faced attendants surround the crimson- dliism. robed Shaka Nyorai at Seiganji, 6 Note 22. Kyoto. AND DAIJO BUKKYO" 155 preserved in the Ambrosian Library at Milan) an Abbot who ruled that ancient Irish convent, c. A.D. 600, is thus com memorated : " With a sacred torch CHRIST enlightened Segene, a great physician of Scripture, whom the Lord hath gathered to His heavenly kingdom." Bangor, founded A.D. 552, had 3000 monks. Later, St. Asaph s had 7000. Turning to AFRICA : we find Antony, an Egyptian Hermit, (251 356 A.D.) deemed " a special Friend of GOD." His disciple and biographer Athanasius, said : " GOD gave Antony to EGYPT for a Physician * *. " What spiritless one came to him and did not grow stronger under his hand ? Who came vexed in his thoughts and did not obtain tranquillity ? " This Athanasius urged his own students : " Make friends with the Saints (Jap. hotoke) 1 so that, after death, you may be welcomed into the heavenly courts as well known." Becoming Patriarch of Alexandria (326 A.D.), Athanasius emphatically taught the San-I doctrine of the Triune Per sonality of GOD : " the Catholic Faith is this that we worship one GOD in Trinity and Trinity in Unity," (which, interpreted by Japanese Buddhists, is " Three Bodies, One Heart," H fta Sau-iitai) ; and that " God and Man is one Christ " ie. Tathagata, ^n^fcfU- About A.D. 330, Athanasius consecrated Frumentius as Bishop of MER.OE in Ethiopia. [Cf. Note 24, which sheds light on the spread of these Doctrines to the Far East]. It was this Patriarch s Life of St. Antony which found a century later by a young courtier in an Italian cottage caused his conversion " If I desire to become a friend of GOD I am so, and that instantly." Narrating this experience later it produced similar results 1 " The spirits of just men made perfect," Heb. 12. 23. 156 SYRIAC CHRISTIANITY in one who is known to the world as tha great African saint, Augustine cf Carthage. In A.D. 325-33, Pachomius (a former priest of Serapis) and his sister founded the first Christian Abbeys for men and women on opposite banks of the Nile. St. AHBKOSE assures us that Bishop Eusebius of Vercelli, (d. 371 A.D.) was the first in the West to unite Monastic with Clerical Life, dwelling with his clergy in one house almost like Eastern Monks did in the deserts of Egypt and Mesopotamia. Monastic life was termed "A LIVING WITH GOD." Both in East and West, the Monks were vegetarians. Ever employed in reading, transcribing sutras, or in labour, their minds were exercised night and day in heavenly warfare and soul-culture. There was no room for " tepid Monks." Another great pupil of St. Antony was Hilarion, a native of Palestine, who became the Father of CHRISTIAN MONACHISM IN ASIA MINOR. Through him Monastic Discipline spread rapidly through out SYRIA and especially round ANTIOCH, the centra of Greek-speaking Christianity. Hilarion died A.D. 371. Prior to becoming Patriarch of Constantinople, St. John Chrysostorn (born at Antioch) was a hermit (d. A.D. 407). St. Ephrem (d. 373 A.D.) the Syrian " hermit of EDESSA " the capital of SYRiAC-speaking CHRISTIANITY, and " the City of Thomas " introduced the New Monastic Life into MESOPOTAMIA. Another anchorite became Basil the Great, bishop of Caesarea (6. A.D. 329), [See Appendix]. His ideal of Monastic Life in Double Communities, greatly favoured in ARMENIA, was developed in ITALY by the monk Benedict, in the middle of the vith Cent., and vastly influenced the conver- EPHREM SYKUS, TUB HERMIT OF EDESSA, BOBN AT NISIEIS. His SYRIAC WHITINGS WERE LARGELY TRANSLATED INTO LATIN AND GREEK, (p. 212). FLOURISHED A.D. 370. Note the Four-armed Cross on his hood. To face p. 156 AND DAIJO" BUKKYO 157 sion, civilization, arts, and agriculture of EUROPE through his Benedictine Enle. But in the ivth Cent. St. AMBROSE had introduced the Discipline into Italy and, through his disciple Martin of Tours (A.D. 316 397), into Southern Gaul whence, very early in the vth Century, Monasticism spread to the Furthest West, where Keltic Monks and Nuns observed the EASTERN or Gallicah USE as chanted by St. John the Divine at Ephesus, and transmitted to Gaul by Irenseus, the disciple of Polycarp, in the Second Century. Such Pioneers were Patrick, (nephew of Bishop Martin of Tours), who taught the SAN-! doctrine from a Shamrock leaf ; and Brigit, Abbess of Kildare, A.D. 453 523, who organized the chief characteristic of the Early Irish Church Double Communities which soon transformed Ireland into " ONE VAST MONASTERY " hence its name, " Isle of Saints," i.e. " servants or friends of GOD." 1 St. Brigit also introduced the PERPETUAL FIRE, which the Irish monks took to the Continent in the vinth Cent ; (one such lighting it by a thunderbolt which fell in response to prayer). Kobo Daishi in the ixth Cent, returning from SIANFU, lit three such Fires which still burn in Japan, on Koya, Miya- jima, and Gokuraku-zan. The Keltic communities did their most brilliant work in Civilization, Education, Art, and Literature between A.D. 550 660," before Latin ecclesiasticism intruded into the British isles and enforced its despotic rules upon the native Churches at the Whitby Council, A.D. 664, exactly as a thousand years later it did upon the SYRIAN CHRISTIANS of ST. THOMAS in India at 1 The Chinese ideograph jg used one." See Buddho Simha infra p. in LaoTzu s Tao-teh-King ex- 162. presses this ; variously translated 2 C Note 33. "sage, saint," or "self-controlled 158 SYBIAC CHRISTIANITY the Synod of Diamper as Mr. Yeates describes in " Indian Church History " (p. 60). The last Great Abbess of the Keltic Church was the revered Princess Hild, councillor of Kings and Bishops, whom all who knew loved and called " Mother." She admonished all to serve God dutifully in health and ever to thank Him when in adversity or physically infirm. Bringing the idea from Gaul, for long years she ruled a Double Community of " Men and Women Servants of GOD " at Streanelshach, " the BEACON, or LIGHTHOUSE " on a high Yorkshire cliff, and " her life," says the Venerable Bede, " was a Light to the whole land ; " (d. A.D. 680). 1 Responding to the request of two Anglo-Saxon kings for an Archbishop, A.D. 667, the Pope Vitalian chose an ORIENTAL monk (then at Rome) for the Island of Britain. This SYRIAN monk, Theodore of Tarsus (aged 66 when consecrated), immediately on reaching England, A.D. 669, visited the whole land, together with his bosom friend Adrian, an AFRICAN monk, the Abbot of Canterbury. Both being scholars, versed in secular and Divine lore, they were listened to eagerly by the Angles everywhere and " irrigated the hearts " of their disciples with Healing Doctrines, in especial that of the Triune Power of Light, Life and Love Supreme. Thus did Theodore, tin ASIATIC, govern the English Church wisely and well for 21 years, and " never were there happier times, the minds of all men being set on the ioys of the Heavenly Kingdom." But perhaps the choicest fruit of his labours was that, by his instruction and that of his African Counsellor Adrian, the Greek language became familiar to their English students, one of whom, the Venerable Bede, renowned for his Ecclesias tical History, translated the FOURTH GOSPEL 2 into Anglo- Saxon. 1 Note 47, Bells. 2 See Note 21. AND DAIJO BUKKYO 159 Dictating it with unwearied, although dying breath, he urged : " Go on quickly ; I know not how long I shall last, or if my Master will soon take me away, * * so take your pen and write fast." The young scribe said, " There is still one sentence more." He answered, " Write quickly." Wilberth said, " It is now done." He replied, " You have well said, all is finished. Hold my head that I may have the joy to sit gazing at my little Oratory, and whilst I am sitting 1 1 may call upon my Heavenly Father and sing Glory be to the Father, Son, and Holy Spirit. " Thus Bede prayed, lying in sackcloth on. the floor, and as he named the Holy Spirit, he breathed his last on the Feast of the ASCENSION/ A.D. 735. EASTEBN MONACHISM. Asceticism and the hermit life had existed in India long before a Raja, the young GAUTAMA BUDDHA, in the vith Century B.C. leaving wives and kingdom, fled into the forest to find rest for his soul. He preached poverty, asceticism, and self-annihilation, and founded Hindu monasticism and the Hinayana, or Small Way a creed of Negations, but a Gospel of great Tenderness. Before his death he uttered the DIAMOND PROPHECY,* first recorded in the Pali Book of Discipline concerning METTYO, i.e. LOVE, which the Sanskrit renders MAITBEYA/ In Buddha-ghosa s Commentaries and the Great Chro nicle, written during the Christian Era, the figure 500 in that 1 This is the death of a true Bod- vinced the Roman Centurion, Matt. hisattva as described to me by Bud- 27, 50 ff. Mark 15, 37-39 ; Luke dhist monks in Japan, and resembles 23, 46. that of Kob5 Daiahi and the Chinese 2 See p. 5, Note 58. pilgrim Hiuen Chwang, that tirelees 3 Notes 1, 37. translator who died A.D. 664, calling 4 " Hereby perceive THE LOVE upon MAITREYA. because He laid down His life for Cf. the Cry of Victory which con- us ; " 1 John, 3. 16. 1GO SYKIAC CHRISTIANITY Prophecy was changed to 5000 years hence the Confusion of Dates. 1 In " Buddhist Records of the Western World " (Jap. Siyil-ki jftj;^), Chinese Pilgrims describe Ascetic Monasticism prevailing from Central Asia, throughout India, down to the Island of Ceylon where Fa (i.e. Friar) Hien, A.D. 400, spent three years translating the Scriptures in the Great Monastery which existed some centuries B.C. This Monachism was not confined to one School or Sex of Buddhists. It was Ananda, the Buddha s favorite disciple, who origi nated monastic life for women, as well as the Ulambana (Jap. Bon) Commemoration of the living and the dead ; 2 which he had learned from Shaka. The great Pilgrim-Monk of the Far East, Hiuen Chwang (Jap. Genjo Sanzo) A.D. 629 645, mentions not only 10,000 Mahayana monks in Nagarjuna s old Monastic University of Nalanda, but thousands of immense viharas (convents) every where, occupied not only by Double Communities of Monks and Nuns but by disciples of both Hin5 and Mahayana Schools who dwelt together in perfect harmony. In fact, the votaries of both Schools were reckoned by myriads, in rocky-caves, and forest cells 3 of wood, branches, or osier ; apart, as well as in huge monastic compounds, known in Europe as Abbeys or Cloisters. The question naturally arises whether the KOOT-TEA- CHINGS practised by these holy men and women who civilized the visible world in East and West, and whose homes were hives of industry and healing influences, themselves being 1 Cf. Notes 28, 51. Abbot (Syriac, Abba ; cf. Romans 8. 2 Note 59, All Souls. 14, 45) ; See Kingsley s Hermits pp. 3 Originally, the word " Monas- 44, 47. tery " was used for a Cell in which St. Catherine of Siena from " the one person dwelt. Cell of Self-knowledge," became the Such a Monk s influence extending, Abbess, i,e. " Mother of a thousand his disciples and their cella multiplied souls," (b. 1380). and he governed all as a Father or AND DAIJO BUKKYO 161 SPIRITUAL OCULISTS who " opened the eyas of the heart and understanding " were not identical ? The great desire to overcome Self, to know GOD, and to live in the power of Things Unseen, dominated all the best true-hearted Monks and Nuns, however great their failures may have been. 1 Dean Milman points out how " tho one Idea of the Monks, vi2, the Majesty and Mystery of the GODHEAD, seemed almost to swallow up all other considerations. " The transcendent nature of the TRIUNE Deity the relation of the different Persons of the GODHEAD to each other, seemed to them the only object worthy of men s contemplative faculties." 2 This San-ittai is a special Doctrine of " SCYTHIC or KHOTAN BUDDHISM." It was under Kadphises 1 (who sent the Oracle about Fo s birth, " the Divine Man Shaluh," to Emperor Ai, which the Chinese discredited) that the Kushana, the chief tribe of the Yiietchi, conquered the Graeco-Indian Kingdom in the Kabul valley and thereafter became known as Indo-Scythians. s Turning now to the UTMOST East, (according to a tablet in Kaifeng-Synagogue) we find Monasticism introduced by JUNTU-LA a Jewish coenobite monk 1 into China early in tho Second Century A.D. from Tien-chuh, soon after the arrival of 1 And alas! the failures in East "These Yiietchi, or Kushans and West were similar : the amass- (KHOTAN), were early deported into ing of wealth in land, treasures, and India a Northern people allied to even of serfs or slaves, etc., etc. which the MEDES from the South shores led to their suppression again and of the Caspian. again. See Note 53, Edict, and "So far back as 1888 Dr. M. A. Persecution. Stein statod that their coins are deeply 2 (Vol. 3, p. 29), History of Latin imbued with ZOROASTRIAN prin- Xty. Note 53. ciples." 3 Notes 19, 24. Gandara, " King- (Inlrod. Life of Hiven Tsiang. p. dom of Fo," with Jenico and Kho- xxu xxrv L. C. Byng.) tan, Notes 27, 35, 58. See Note 38, Nagarjuna and " The Yiietchi are often mentioned Medes. in Chinese books prior to the Turu- 4 Chinese Jews, by M. Adler, son of shka invasion of N.W. India by the Chief Rabbi, London. Kanishka s predecessors. 162 SYRIAC CHRISTIANITY MAITREYA S " amber-coloured " image j 1 and again, early in the ivth Century, (also from UDYANA in N. W. India), 2 to Yeh, the MONGOL capital, north of China s GREAT WALL, by Buddho-Simha, one of the Simha " Lion people," a most polished race in Central Asia whose capital was KHOTAN. S They " greatly esteemed the Law of BUDDHA. Even the common people understood politeness, were musical and esteemed learning. "Upright in conduct and truthful (said Hiuen Tsiang) they differ from other Tartar races." The SAKYA family of Buddha is also said to belong to this tribe ; and Mr. Beal says, " The position the Sakyas held as a Holy Family is a peculiarity not yet fully understood"* Surely, then, it is high time to try and understand it ! In the Pali texts, " The Angels sang : 5 * The Bodhisattva, Best and Incomparable GEM, is born for the welfare of the world of men in the town of the Sakyas. " A beautiful recumbent image of Shaka Simha at Okadera, carved by Kobo Daishi, is inscribed : " The Lion of the Sakya tribe, the Saviour of the world, having finished His task, enters the Joy of the Nirvana." 6 The above monk Buddho Simha (Chinese, Fo-to-seng-ho or Buddha Ghosa), was the soul-friend of Asangha of Gan- dara " the Kingdom of Fo." 1 Ezekiel 1.26 ; 2.8. Notes 1, 59. the GRAECO-BAKTRIAN dominion in 2 See Eitel s Handbook, art. Sogdiana and on the left bank of the " Tukliara " ; cf. Potala, Note 58. Oxus. (Note 16). 3 " Tibetan writers derive their first " The Chinese cave-dwellers in Sze- King, c. B.C. 250, from the Litsabyis chuan seem to be connecte with the or Lich-charis callel "Lions" a above Liechairs ; rock-dwellings of an Northern people allied to the YUET- exactly similar mysterious character CHI, to which all the evidence points." were found at Raineh in PERSIA A.D. (Buddhist Records, ii, pp. f>7, nn. 72, 1904 by Mr. E. Crawshay." (From 73 ; 69, n. 84 ; i, p. xm). Peking to Mandalay, p. 489, E. F. "The Liecharis, who attained Johnston). great power in the extrene N.E. of 4 Buddhist Records I p. xvil, 126; India, are identical with the YUET- II. p. 20, n. 51. See Notes 1, 28, 35, CHI who, after their disastrous defeats 59, Xaca, A.D. 65 ; and Sakya Era, by the Hiung-nu on the Confines of Note 24. China in the und Century B.C, 5 Cf. Luke 2, 19, 15. migrated to Western Asia. Their 6 Note 22. Not Extinction ! Empire was founded on the ruins o* AND DAIJO BUKKYO 163 Together they studied mildcyo the " Two in Company " l doctrine, which Asangha himself had received in the Palace of MAITREYA, whom both devotedly worshipped, framing their conduct so as to enjoy His immediate Presence and after death be re-born in a Lotus-flower in Tushita, Maitreya s " heaven of JOY," Z hence the name, Tsing-tu, Pure Land or "LOTUS SCHOOL." " CHRYSOSTOM " says Mr. Yeates (ante p. 33), " attests that by the End of the Fourth Century, the Christian Faith was propagated in India and the NORTHERN AsiA." 3 Incidentally, his accuracy is proven for BUDDHO SIMHA reached Lo-yang A.D. 316, and thence, proceeding North into MONGOLIA, became Adviser to three Hiung-nu, HUN* kings, and of him men said " his secret conduct was unfathomable, a man of high talent and wide renown." Like St. Ambrose, his contemporary, he was accounted " a great MAGICIAN ; " and called " the Wonder-worker." In A.D. 335, by " Stone Tiger s " leave, 5 he founded the first Mahayana monastery in MONGOLIA and established 893 monasteries of the GREAT WAY in North China. TAO-AN of Wei 6 5!,^, the Chinese disciple of Buddho Simha and his enthusiastic co-worker, was specially distinguish ed. After the conquest of Yeh, he sent two disciples into distant Szechuan 7 and himself became Councillor to the " Master of Tsin," Fu Kien, the great TIBETAN chieftain who unified the 62 warring tribes of China under his own beneficent rule. 1 The intimate union with the 3 Cf. Pope Calixtus, and also the Supreme Object of worship, Note White Christ, Notes 26, 29. 16. " Accompanied " is a frequent 4 See Corea, Dr. J. Bos-. word in ihe Ada of St. Thomas, aad 5 "Stone Tiger " sent 500,000 Huns a favorite with Catherine of Siena into Korea and a navy of 10,000 whom " the Lord taught to build in junks with food for this army across her soul a private Cell, strongly from Shantung, in 338. vaulted with the Divine Provi- 6 Capital, Lo-yang. dence." 7 Note 28. 2 Life of Hitien Tsiang p. 85 ; Buddhist Records i. 227-8. Note 35. 164 SYRIAC CHRISTIANITY The three distant Korean kingdoms, acknowledging his authority, sent an Embassy with " Gifts," i.e. tribute, to Sian- fu in 372, and TAG- AN persuaded the Emperor to send back with those Envoys a gift of the celebrated monk JUNDO with images 1 and sutras to Koryo, North Korea. The Korean Queen-mother, 2 released from Yeh in 369 when Fukien s Chinese army besieged it, had been a captive since 341, so must have met both Buddho-Siraha of Gandara and Tao-an of Wei, and consequently this third " Great-Name- teacher " 3 was cordially welcomed by the royal family, and the Crown Prince put under his care. Joined by another monk from China, A-do, (i.e. " in harmony with the Way ") JUNDO, (i.e. " Follower of the WAY ") planted two monastic-universities, one named Ifullan ffi tl B!u!> Dr. Anesaki 4 says, " cannot be read otherwise than EPHRAiii-temple. " 5 Eemoved from Wandoo, on the upper Yalu river, the new capital Pyon-yang was built in the form of a Great Junk SHIP" with a high mast in its centre, and tied to two Rock- pillars. 7 1 I can only consent to the word the first place among Hill el s disci- " idols " if used in the sense of the pies, and revere almost like Moses) Greek etStoXov " Shadows of the True." translates " Shiloh " as MESSIAS. 2 Cf. 2 Kings, 24. 15. The Chinese Jews traditional 3 1 Kgs. 8. 42. meaning of " Shiloh " is " Great One 4 Prof, of Science of Eeligion, Descending Man," and the Jewish Tokyo Imperial University. Targum translates " Shiloh " in Gen. 5 The fact that two temples so nam- 49. 10, as MESSIAH. ed were very early founded in Japan Cf. " Shaluh " in the Oracle sent by [Note ?,!}, sheds instructive light the Great Yuetchi king, Kadphises 1, upon SHILOH, the Sanctuary of to the Chinese Emperor Ai, re " the EPHKAIM $H?1$J in the Hebrew DIVINE MAN" ; also Tienchu, Jenico, Bible and in the Fourth Gospel, (iv, Notes 1, 16, 35, Fo, "Not Man" 20, 21, 25, 29 ; cf. 1 Kgs 12, 25 ; 14, 1 Super-human ; i.e. GOD ; so A " man," ff. Note 17.) "From thence is the ^"not." Ktchmiadzin, Lhasa, Notes Shepherd, the STONE of Israel ;" Gen. 31, 41, Hiy&an, Note 43. Cf. Mark 48, 13-20; 49, 24 Daniel 6; Acts 4. 4.41. 1012; Cf. Hennas " Vision of the 6 Tertullian (d. A.D. 250) wrote Shepherd" copies of which Clement, that the churches "must" be built bishop of Borne, A.ix^lOO, "sent to in the form of a Ship. " Mahayana all the foreign cities." , f means School of the Great Boat," Cf. further, Yuzufzaia," Notes 16, said Max Miiller. 17, with, 1 Kgs. 11. 28-38 ; 2 Chron. Cf. Notes 18, Boat of Brendan the 10. 19. "Yuzuf" is the PERSIAN Navigator, who was "the pair" of form of " Joseph." Thomas ; 29, 49, Fish. Jonathan (to whom the Jews assign 7 Note IS, Edessa; and cf. the AND DAIJO BUKKYO 165 Pyon-yang means " WILLOW CiTY," 1 and the Kainbow- hued Twin Fish was ever after bestowed on all Korean babes, and the precious Tama-Pearl-token placed in their right hand. Observe that this event was 250 years before the Syro- Persian Mission reached Chang-an (Sianfu), A.D. 636, and foor centuries or ever its Monument commemorating " the Launch of the Great Mercy Ship, to save both the living and the dead," 2 was erected there, A.D. 781 ! It was on the last and greatest day of Tabernacles, the Feast of Rejoicing in the Law " the DAY OF WILLOWS," that CHRIST proclaimed the Mission of the Holy Spirit 3 (John 7. 3739.) So in the Mahayana we find the " WILLOW Kwanyin." The KOREAN Life of Buddha says : " Amida Buddha lives now in the Western Heaven Nirvana and teaches the world Salvation. " All the world today calls on the Name of AMIDA. " This high Buddha sees with His 1000 eyes and, along with the Kwannon of Life and Dai Seishi, offers Salvation to all mortals, strokes their heads and puts His SEAL upon them.* " When they die He sends the Pannya Boat 5 so that they can be at once transported to the Realms of Bliss. * * * " By the prayers of Amida, mortals safely enter the Pannya Boat and cross the troubled sea of this life." 6 Jundo died in 373, but when recently travelling over Korea spots were shown me in the most distant parts " where Jundo prayed ! m two Lotus - crowned pillars in Solo- of the Latest Discovery comes, which mon s temple, 1 Kgs. 7. 21-2. will shed extraordinary light upon 1 See Note 24, " Willow-Kwanyin," Jundo s Ship. and Hennas Vision. The " Seoul Press " of June 12, 2 Cf. Life of Hiucn Ts:ang, p. 1920 records the following : 203. " BIG ANCHOR SALVED TAITOSG 3 Notes 23, 30. Cf. PZNTECO.ST p. RIVER. 3 and n. 3 ; also Acts 2. " That Pyongyang will be visited by a 4 Notes 56, 60. great flood this year is the fear enter- 5 Notes 31, 53, 58, Mr. Yeates (p. tained by many old Korean inhabi- 49) says " Punoya" is a SYIUAC tantsof that city. A few davs ago, says word meaning " Conversion." a despatch to the Chosen Shimbun, au 6 Trans: by Dr. J. S. Gale, Seoul. enormous Anchor weighing more than 7 Just on going to press the news one hundred Kwaa was discovered 166 STEIAC CTIRISTTANITY Ten years later, MARANADA/ an Indian monk, reaching Pakche (Kudara) from China in an Imperial junk, was lodged in the King s palace with every mark of welcome. And in 424, the Ethiopian teacher, Mukhocha (Jap, Koku- hoshi) arrived in Shinra and exercised his healing gifts. Beturning to MONGOLIA we find that Buddho Simha, the Master of Tao-an, wrote a Commentary on Lao-tzu s Tao-teh- King and that A.D. 370 Hui-yuan (Jap. Yeon Hj^), a native of Shansi and one of Tao-an s 400 disciples at Yeh, going thence to Chekiang in S. China founded the White Lotus Guild 2 , which taught Salvation by Faith in AMITABHA [5pf^|?b (Amitabha, be it remembered, is a PEBSIAN i.e. Parthian name) and in the Expected Advent of MAITREYA, its chief Object of wor- ship-(honzon) ; whilst its Liturgy to KuANTiN 8 is akin to " the Mass of the Holy Spirit " in the West. Hui-yuan taught that the Tao-teh King iHfHlg of Laotzu (6. B.C. 604) who founded Chinese TAO-ISM, was a necessary Introduction* to the writings of As vaghosa and Nagarjuna, the first Patriarchs of the Mahayana Higher Way. To this Tsing-tu Pure Land Sect the hymns of the Western Paradise belong. STBIAC INFLUENCE WESTWARD. Note 34. (p. 35). " To the Utmost Bounds of the habitable earth," says Mr. Yeates (p. 35) " the KINGDOM of GOD was extended." lying in the bed of }he Taitong Kiver of being washed away and they ask just under the Yunkwang-Chyong, that it be cast in again." outside the Taitong Gate, and was 1 Note 24. To-Seng " Monk of the salved. The Anchor is of Korean Tower." style and is several hundred years 2 Note 43. Chinese Buddhism, pp. old. Old Koreans say that it was 118, 111, 132 n. 1; 137; 168, 171, probably sunk there in the belief that 3 Note 23. [ff. 184. it would prevent houses built at 4 Senchor Mor, the Irish " Book of Pyongyang, a city considered to be Great Antiquity," says that St. Pat- standing on the water of the Taitong rick affirmed that " the Holy Spirit Kiver, from being washed away, had already spoken to the men of They think that an iron vessel Erin through their own Bards." probably lay at the same place. It is Consequently Ossian, the Druid their opinion that as the Anchor has poet, became a convert, now been raised, the city is in danger Cf. St. Paul s words " The LAW AND DAIJO BUKKYO 167 " It was not only with Palestine and the Holy Places that the clergy and Church of GAUL kept up an intercourse. Sysinnius always pressed on from Bethlehem to the Monast- ries of EGYPT to visit the Solitaries of Nitria and the Thebaid, bearing with him the alms of the faithful of France. " I have enlarged upon this point to impress upon you how close and intimate was the contact between SYRIA and France when Christianity passed over from France to IRE LAND. " About the year 450 Syrian Monasticism was flourishing in Southern Gaul, and the Syrian language and Syrian prac tices and Syrian colonies continued to flourish there for two centuries later. " The extent to which SYRIAN CUSTOMS prevailed, and the Syrian Language and even the Assyrian language were spoken in Gaul during the vith and vnth Centuries, can only be appreciated by those who have studied the original authorities for the Merovingian period. " Let me give you a few specimens illustrating this point. In A.D. 589 the Council of Narbonne passed a Decree for the Observance of the Lord s Day. On that occasion it included within its scope the Goths, Komans, SYRIANS, Greeks and Jews living in Narbonne. " In the vth Century again, Sidonius Appollinaris records the epitaph raised over a St. ABRAHAM 2 who, born on the EUPHRATES, was a sufferer in the ^persecution raised against the PERSIAN Christians by King Isdegerdes, and then migrated to FRANCE and died, Abbot of a monastery there. " Here was a veritable EASTERN Monk flourishing in France. 8 " At Treves again, in Eastern Gaul, Chaldean and Syrian Inscriptions have been found dating from the same period, was a schoolmaster to bring us to " Arohan " by Mr. P. Y. Saeki. Ante Christ." p. 49. 1 Of. Notes 1, 31. 3 Cf. Theodore of Tarsus, Note 33. 2 CL Note 41. Alopen, rendered 168 SYEIAC CHRISTIANITY while an interesting incident in the life of an Irish Saint shows us IEELAND and SYRIA coming into immediate contact. St. Columbanus about the year 600, * * * * came into deadly conflict with the ruling sovereign of Burgundy. The sovereign expelled him, and ordered the audacious Irishman back to his own wild island. " Columbanus was entrusted to a Guard whose duty it was to convey him to the mouth of the Loire whence vessels sailed to Ireland. They executed their mission very faithfully but very roughly. " St. Columbanus tells us they allowed no one to speak to him, and that the only sympathy he met with was from a SYRIAN woman at Orleans, who gave him food when well- nigh starving, saying, I am a stranger 1 like yourself, and come from the distant Sun of the East, and my husband is of the same race as the SYRIANS. " Facts like these have only come to light of late years, principally through the labours of the eminent French scholar and archaeologist Le Blant ; yet it is they alone which will explain many ORIENTAL ideas, the existence of which in the West has puzzled historical students. " They explain, 2 for instance, the wild fantastic Orientalism of the Albigences and Manicheans seated round Toulouse in the Middle Ages. They explain, too, some Peculiarities of the Celtic Church and of Celtic Monasticism. " In Gaul, as I have "first said, SYRIAN and EASTERN MONASTICISM was flourishing when Christianity passed over to Ireland. " In IRISH MONASTICISM we should therefore expect to find traces of SYRIAN and ORIENTAL practices, and such, I believe, we do find in the Constitution, the Customs, the Learning, the Art, and the Architecture of the Early Celtic Church. 8 1 Cf. Matt. 25, 35, ff. 3 Ireland and the Celtic Church, pp. 2 Notes 35, 47, (Bells ;) see also 172174. Prof. L Stokes D. D. 1886. ante p. 78, " Peculiarities." "THE RESURRECTION ^ A MYRIAD LIGHT-RAYS PKOCEED FROM His BODY, EACH TERMINATING IN A HOTOKE PERFECTED SAINT. Note the Hebrew-faced Mother to the right. Executed in the Fujiwara period, this amazing picture is now visible in the Imperial Museam, Kyoto. The original belongs to the Cho-bo-ji, to "whose courtesy I am indebted for the photograph of its Central detail. To face p. l6g. .AND DAIJO BUKKYO 169 " AN EXTRAORDINARY PERSON." Note 35. (p. 44.) Was this Mar Man (ante pp. 13, 14, 16) or Agai, or might it even have been the Apostle himself called MANJUSRI 2JC!&f5fl^!j> LORD OF GREAT WISDOM ;fcf| ? Like that of Kasyapa, his image is usually on the left of SHAKA NYORAI* one of Whose Chinese Titles is Ta-Hueng- pau " Great Hero, the Preciousness." 2 In the xvith Century, the Spanish missionary Xavier met three Japanese students in Malacca 3 and heard that the JAPANESE RELIGION Daijo Bukkyo was "brought from a country called Chengico (Jenico) which was beyond China and after Tartary " where the Holy Prince Shaka was boin 1600 years before." 4 MANJTJSRI is closely allied to ANANDA, and we know how similar Ananda s teachings on the Immortal Life are to those of the Fourth Gospel. At Zenkoji his image, with those of the Shi-tenno (Four Diamond Kings), is only exhibited on New Year s day. In 1903 Drs. Grenfell and Hunt found at Oxyrhyncus in Egypt a fragment of a " Saying of Jesus " (the original dates from the 3rd Century) which is thus prefaced : " These are the (wonderful) words which JESUS the Living (Lord) spoke to * * * and THOMAS ; and .He said unto (them) Every one that hearkens to these words shall never taste of death ! " It was at the Mount of St. Thomas (ante p. 74) that Xavier heard how that Apostle was praying in his hermitage, surrounded by a great flock of Peacocks, when an idolater pass ing by shot an arrow at a peacock not seeing the Saint. 1 Cf. Matt 20, 20flf; Mark 10. 25- 3 Cf. ante p. 59-60. 41. 4 See Notes 1, 16, 17, 28, 33 on 2 Cf. Isai 9, 6 ; 1 Peter 2, 6, 7, XACA, and Notes 51, Vasco da Gamm R.V. ; Itsing s Records of Buddhist Re- and 38, Xavier at Yamaguchi. ligion. 170 SYEIAC CHRISTIANITY But the arrow, missing the bird, lodged iu the Apostle s side. 1 The fact of the Apostle s being in the midst of the flock suggests that the martyrdom occurred during Mass ; (Cf. " BREAD of TOMA " Nota 58). INDIAN tradition describes St. Thomas, clad in Peacock s feathers, 2 riding on a Lion and accompanied by two Dogs, 3 which are mentioned at the outset in the Ada. In the Far East kuown as "the Dogs of Fo," the Koreans call them " Chinese lions or tigers," but the Chinese say " PERSIAN lions " lions being unknown in China. The Lion and Unicorn support Buddha s throne in the Ajanta caves in 1ST.W. India. They are in those of the Myriad hotoke at Tun-huang, 4 200 miles west of the Jade Gate of the Great Wall, on the N.W. frontier of China called " Little Tibet." 5 They stood in the Court of the Synagogue at Kaifeng-fu not far from Loyang in China where a Jewish settlement was founded about A.D. 34. Manjusri (Jap. Monju) is greatly connected with MAN- CHURIA. 6 The Indians, associating him with CHINA, identified his residence with Ping Chou in Chih-li. Sir H. Yule says that in Japanese tradition Manjusri is the Apostle of Nepaul a Mahay&na country, where the Sanskrit Sutras are preserved, and modern scholars opine that 1 "St. F. Xavier" p. 222 E. A. these Caves is a most important Stewart, 1917. feature. Cf. Fujiwara princess Chujo s 5 Little Yiietchi, Note. 27. " Festival of Peacocks." " This country," says Mr. Yeates, The A-Um embroidered by this "is the Gog and Magog which nun with her own hair is still shown MAR AoAI illuminated with the at Taemaji. Faith and which received from him 2 Cf. Note 58. the Priesthood." (p. 53, 54). 3 Note 60. 6 Cf. Notes 35, 58. A Japanese 4 Tun-hwang ffcJS is the Tan- scholar, quoted by W. E. Grims, con- guth" country of Great Tartary, in necta the word manji with Manchuria, the List of Nestorian Metropolitans, This manji (Svastika), like the (Appendix and ante, p. 51. The Bimbo-Wheel of the Law, was total absence of all monstrous many- TamO s special emblem. Cf. Ezekiel armed and many-headed images in 13 "Wheel." AND DAIJO BUKKYO 171 the missing link between Early Christianity and the Maha yana will be found in Nepaul. Dr. Edkins says Manjusri instructed 1000 bikshus, mendicant friars. His disciple taught in 110 cities in South India. 1 This " Manjusri of Glorious Beauty " the Indians call " the Singing Buddha." In Tibet he is known as " THE SWEET SINGER." Chiu Chang Chun, (the allegorist whom all scholars regard as the greatest Taoist saint of his day), describes Manjusri at Wu-tai in Shansi with two servants, a Peacock 2 and a Koc, riding on a Lotus-saddled Lion. The Peacock symbolizes Undying Life, and the Koc a powers are even vaster than an Eagle s. Both are Children of the Phoenix $HJ,, 3 the emblem of Renewed Vitality over Death, which destroys Snakes and Dragons. The Chinese pilgrim Sung Yung, a native of Tun-huang, records that moved with pity MANJUSEI advised some one : " If you would really do good, you should transmit and explain the rales of the rnikkyo (yoga charya bhumi sastra) of MAITREYA Boddhisatva," 4 who, (as we see throughout these Notes), is linked with JENICO and the Diamond Prophecy. Hiuen Tsiang, a century after Sung-Yun, received instruc tion when at Nalanda in the mikJcyo doctrine from Fa-tsong to whom, three years earlier, when Hiuen Tsiang was leaving China, MANJUSRI appeared, together with Kwan-yin and Maitreya, in a dream. For 20 years, this venerable Master of the Law had suffered acutely. These Heavenly Beings now bade him take his affliction quietly and patiently, labour diligently in explain- 1 Chinese Buddhism, pp. 21, 402. SURRECTION, with its Five Rainbow- 2 111. p. 283, Mission to Heaven, coloured body" said Clement of transl. of Sai-yeu-kL Cf. Notes 28, Rome in the First Century. 58. 4 Buddhist Records ii. 220. 3 "That marvellous BIRD of BE- 172 SYRIAC CHRISTIANITY ing the Scriptures, and widely disseminate the True Law, he would then rid himself of pain and his body be relieved. " Do not overlook," added Manjusri, " that a priest is coming from China who delights in examining the Great Law. You ought to instruct him carefully." Hearing these words, Fa-tsong worshipped and replied ; " I shall obey." His suffering then ceased. Some years later, when about to return to China, MANJUSRI appeared in vision to Hiuen Tsiang, bidding him go first to Siladitya Raja. The results of his obedience we can read in Note 41. KWANG-TI AND PARTHIA. Note 36. (pp. 43, 44.) How did the Chinese Emperor $Ujmi Kwang-ti learn all this? Quite probably in three ways. First : CHINA in the First and later Centuries was the equal, if not the superior of ROME in Art, Civilization, general Culture, and World-power. During this Second Century ROMAN and INDIAN trade is recorded with Canton. CHINA then was Mistress of the Seas so, as Mr. Yeates (p. 36) says, " the distance to China could not be insurmount able." And, besides this, there was a great Influx of Jews into China during the Han dynasty, about the beginning of the Christian era. But years ere this Jewish traders were in China exporting Chinese silk 1 into the Roman Empire by the overland caravan- route from Honan, Shensi, Kansuh and, through Chinese Tartary (the modern Turkestan), via Samarkand, Khorasan, and Bagdad to ANTIOCH in Syria. 1 Cf. Note 37, Hada, Ifzumasa. AND DAIJO BUKKYO 173 Second : In the SYRIAC Bitual (quoted by Matteo Kicci Note 52, ante p. 40) praise is offered that " the KINGDOM of HEAVEN was EXTENDED by the blessed Apostle Thomas and OPENED to the CHINESE." On the authority of Chinese historians, the sinologist Andre Miiller says : " the Indian philosophy of Shaka was in troduced into CHINA A.D. 65 < and amongst other doctrines that of the San-i H , Three Gods in One, was preached." 1 TJiird . (p. 31) Mr. Yeates says, " The ARMENIAN Christians were exceedingly numerous and dispersed over all the Countries of the East." And in A.D. 147, the year of KWANG-TI S accession, a PARTHIAN prince, (that king of ARMENIA* whom Osroes, the Ruler of PARTHIA, had suddenly deposed c. A.D. 112), reached Loyang. Having become a Buddhist monk, bikshu, Exedares begged his way to the then capital of CHINA (where MIROKU S image was already installed, A.D. 65 3 ), taking Dai-muryo-jiu Jtyo, the AMiTABHA-sttra of Immortal Life in the Western PARADISE (according to Mar Ephraim of Edessa, " the Garden of Delight ") i.e. Eden. 4 This Larger Sukhavati sutra (says Dr. Eitel) came from the Great Yiietchi headquarters, i.e. KHOTAN B in the Great Oasis. It tells of MIROKU (Skt. Maitreya) " the Loving One who is returning " another Form 6 of Dai Seishi, whose alternative 1 See Notes 33, 37, Tripod; 42, and still visible on Mount Omi in Zendo. Tibet and at Nara. (Notes 28, 40, 49). According to the Official Ian- 3 For fuller details s<-e my " Sym- guage of the Koman Church "the boh of The Way Far East and Doctrine of the Trinity can only be West," pp. 80, n. 5 ; 110, 111; also known by virtue of a Supernatural Note 1, Ming-ti s Dream and Em- communication." Whence then do bassy. the Buddhists possess it ? 4 Represented in a fresco in St. 2 Cf. also, " Diamond Pmphecy " Domitilla s catacomb at Home. Two Note 1, in re Amaterasu, "born in a princesses so named were martyred Grotto," and " the impression of His c. A.D. i*5 by Domitiau. holy Feet," seen by Fa-Hien, Sung- 5 Notes 33, 38. yun, and Huen Tsiang in Udyana, 6 Cf. PhiL 2. 5-8. 174 SYBIAC CHBISTIANITY Chinese Name is Yoshi-Fo, (Jap. Yakushi Nyorai), 1 f J 5Wfi& the Incomparable PHYSICIAN, whom the Koreans sometimes call Ti-tsang, i.e. JizO, for Both alike teach and heal souls in Hades. 2 " Paradise " is a PEKSIAN word, (in Japanese, ^^^Jb) which the Abbot of Taema-dera in Yamato told me is " none other than THE KINGDOM OF GOD " A sentence in Amida-kyo runs : " He is a True Friend to all that are heavily burdened before they ask for His help." 8 Arnitabha is the Persian name for GOD. (See Notes 25, 43). On Diamond Mountain in Korea, I found a fresco of the Buddhist Trinity in which Amida, the Central Figure, is called " the Buddha of Immortal Life," Dai muryo-jiu Nyorai. The other two, Kwanyin and Seishi, " wait on Him and fly to execute His bidding, in the Eight directions and above and and beneath." (Seejuppo, Note 32, Armenia). Some scholars say that Exedares went as an Envoy to the Chinese court but was detained mid-way as a hostage at KnoTAN, 4 which is most probable. This royal monk (whom the Chinese call Anshi-Kao/ ^iSri^ i-e> " Parthian Prince "), was an expert translator. 1 He is regarded as having introduced MAHAYANA Buddhism into China. He died A.D. 171, four years after his Imperial patron, KWANG-TI ; but five years earlier, in 166, a EOMAN Embassy, sent by the Emperor Marcus Aurelius after his brilliant vic- 1 St. Jerome in the ivth Cent : 5 " Anshi " i.e. Persia, is found wrote a very important Epistle to in the Assyrian inscriptions ofCyrai Marcella, a noble Roman lady, men- the Great, B.C. 537. tioning the 10 Divine Names most 6 Anshi Xao s translations of the often used in the Hebrew lections, above Amitsibha sutra is lost, but thaft Cf. Note 40, la Tathagata. of his contemporary Lokaraksha, a 2 1 Peter 3. 18-20. scholar-monk of the Great Ytietchi, 3 Nestorian Monument p. 149-60. made at Sianfu A.P. 145-178, survives. 4 N. tes 31, 33, 38, re KHOTAN Buddhism. AND DAIJO BUKKYO 175 tories over the Parthians, reached Loyang, according to the Chinese Chronicles. Anshi-Kao s first cousin, (a daughter of King Osroes, sent as a hostage by the Emperor Trajan, who, in his " third year * A.D. 112, took the royal city Seleukia and " humbled Parthia as never before,") spent some years at KOME, where numbers of the Imperial family had been martyred in the three preceding reigns, and at this very time many of the best Eoman fami lies were Christian. As this Princess was restored by Emperor Hadrian to Parthia dr. A.D. 129 there is every probability that she met her cousin, Anshi-Kao, five years before he went to CHINA, and told him all she had learned in BOMB ! Still earlier, another Princess, their ancestress, was left at BOME as a hostage by her father who was himself crowned in the Forum by NERO as Tiridates i, King of ARMENIA, A.D. 55. That Princess dwelt some years at KOME when Paul, the Ambassador s " chain " was " known throughout Caesar s Court," 1 and his chief " saints " were " of Caesar s household " amongst them Nero s cup-bearer and a favourite consort. Many of the noble ladies were Jewish proselytes, including the Empress Poppea, and Christianity then was simply "a Jewish heresy." 2 " PARTHIANS " head that wondrous list of Nations represented at PENTECOST when the SPIRIT of GOD was out poured (Acts 2. 9.) and 3000 believed. In the VENETIAN mosaics at San Marco, a CHINESE pil grim is seen eagerly listening to the Message he hears in his own tongue. SELEUKIA-KTESIPHON, the capital of PARTHIA, was for long the chief seat of one of the Seventy Marus, 3 " the APOSTLE of MESOPOTAMIA and ALL PERSIA," whom St Thomas himself ordained ere going to India. 1 Phil. 1, 13, mg.; 4. 22; Note 2 Acts 24. 14. 61 ; Epb. 6, 20, nig. 3 Ante p. 1214 ; Notes 35, 48. 176 SYRIAC CHRISTIANITY Together with Mar Adai, he composed the Liturgy (wrongly called " Nestoriau ") which spread all over ASIA, as far as SIANFU, and is still used by the St. Thomas Christians in India. Seleukia became the chief of 25 Bishoprics, 1 and in 411 its Patriarch Isaac consecrated a Metropolitan for CHINA. For Seleukia s influence over EASTERN Art see Note 8. Countless caravans, as well as the water-traffic oi the Tigris and Euphrates to and from the Persian Gulf, passed through it, and " here (says Abbe Hue) the Commerce of Europe, Africa, West Asia, Persia and India met ! " And Chinese junks, we know, were moored at the mouth of the Euphrates. What a Radiating Centra ! And what became of that " Great company of Priests " from the Jerusalem Temple who were " obedient to the Faith," and those " Many Chief Rulers " when " All the Disciples were scattered abroad ? " 2 "TRACES OF SYEIAC CHRISTIANITY." Note 37. (pp. 38, 44.) s /\ The CHINESE philosopher Kungfu-tze (Confucius) died B.C. 479, having predicted the Coming of a Sage in the WEST who would " restore the lost Knowledge of the Sacred TRIPOD. 4 His HINDU contemporary, Gautama Buddha, when about to enter Nirvana, B.C. 478, discoursed to his disciples on the symbol " I " written with 3 dots ( .*.)- 6 Arranged as a TRIANGLE resting on its base, it symbolized the Embodied form of Tathagata NYORAi 6 (n?fcf$). Cf. with this Gautama s Diamond prophecy, Note 1. 1 See List in Appendix. 5 Ed kins, "Chinese Buddhism" 2 John 12, 20, 42 ; Acts 6, 7. p. 50. They are distinctly visible in 3 See Ti ianghs. ///. above the apex of Ihe funagoko Boat- 4 For "TRIPOD" s*< ray " Sym- shaped aureole of Amitabba. Ms of The Way " pp. 102, 120. 6 Cf. Notes 9, 12, 14, 36, 42, 46, 53. W H 5 % 5 w O p; go H w O K " >< 5 B w 2 *- g 55 O j H S 5 S H w S |e g O H O a g f ? & -- 1 a P SJ . O w ac LC" c 1 S 2 I -3 CC ^ t-T .2* "^ H 5b rt AND DAI JO BUKKYO 177 Near Kyoto is UZUMASA, which in Chinese symbols reads Ta-tsin, ^^, as on the Nestorian Stono ; i.e. SYEIA. The characters $$55 incised on its venerable well (which has for centuries been celebrated in prose and verse) can only be read Ysorai ISRAEL ! A new well-head, lately constructed near by, is also thus inscribed with the same name of the Chosen People which is on a stone tablet found on the site of the First-Century old synagogue at Kaifengfu in China now preserved by the Anglican Mission. [Cf. Gen. 33, 26 and mg ; El-elohe-Israel, i.e. " GOD, THE GOD OF ISRAEL " ; Ezekiel 11. 22.] Not far off is a TRIPOD a unique stone torii (GATEWAY) standing across a running stream. I say " unique " because it has Three legs ; so I think it may be connected with Baptism 1 and the San-ittai doctrine, for near the old ruined Keltic Churches in Cornwall, founded by the Irish missionary- monks in the vth Century, there is ever a well-spring or stream to which healing virtues are ascribed. (Notes 33, 40.) This TRIPOD points to the fufilment of the above Confucian prediction. At Gandara Shaka is represented standing on a Tripod whilst baptizing. In the adjacent temple, Koriuji, are images of Yakushi, the Great Healer, with His Twelve Generals ; of Sentai Jizo i.e. His thousand Aspects or Manifestations 2 ; and of Nyoi-rin Kwannon, the Spiritualized human Form of " the Luminous PEARL, or VOICE. " 8 Koryiiji was founded A.D. 603, to receive an image of MIROKU which two monks brought with tribute from Kudara (S.W. Korea) to the Japanese Court, and the Prince Imperial offered it to any who would worship it reverently. The Provincial Governor accepted it ; but the common people said that " Uzumasa worshipped a STONE."* 1 As in the Didachc. 4 (Gen. 49-10, 24 ; "the Stone cut 2 Mark 16. out without hands " of the Babylo- 3 Note 60. nian King Nebuchadnezzar s dream, 178 SYBIAC CHRISTIANITY His ancestors, the Hada clan, had introduced the Syrian 1 Silk brocade and dyeing industry some two centuries earlier. 9 Their Chieftain s name signified " Victory over the Kiver," from a curious tradition resembling that of the babe Moses. The name of one temple " Senshoji " means " Eiver Vic torious Shrine " and the villagers still eat kado-n-mochi, "Passing-over-the-Kiver-rice-bread," like the motzah of the Jewish passover. An ancient shrine once existed at Uzumasa called " David s Shrine " and today there still remains one similarly named at Sakoshi in Harima which was the landing-place of this Uzumasa clan. Prof. P. Y. Saekihas traced their journey through Korea where they left the name of " Ephraim " (as in the Temple at Pyonyang, Note 33) which, he thinks, is connected with that of their original ancestor. Between Sakoshi and Kyoto there are villages called MANASsfi, and Goshe, of which no one knows the origin. In front of " David s Shrine " at Sakoshi, and also at Uzumasa, the Dogs of Fo, the !Lion and Unicorn are pro minent. The " David " of the Chinese characters, says Prof. Saeki, is pronounced in Japanese Oho-saJce " greatly blessed." In the Pentateuch the Unicorn is specially connected with Joseph and his son EPHRAIM. (Notes 33, 35 ; cf. John 4. 51-54 ; 2 Chron. 12-19.) In early English churches the Unicorn stood for the Incar nation of our Saviour " the horn of Salvation in the house of His servant DAVID " ; (Luke 1. 68, 69 ; 2. 4, 11 ; John 7. 41, 42). Its horn was a safeguard against poison. (Daniel 2, 3, 45, and Matt. 16-18; 1 Note 10. Acts 4, 11. 12 ; 1 Pet. 2. 6-8) which, 2 According to a census taken A.D. like the "Willow in the Vision of 741, this family numbered 18,670 Hermas (Note 33), should "fill the persons mostly weavers, but somt whole earth." warriors and generals. AND DAUO BUKKYO 179 The one horn signified the Oneness of the Father and the Son. It had three strands in the tail. 1 They are actually the symbolic Lion and Unicorn which express the ftdb "the Alpha and Omega" of the Greek al phabet in St. John s apocalyse. 2 " This tri-literal monosyllable Om," or A-UM J^~^ (said the German missionary-scholar Eitel in 1871,) is the Symbol of the TRINITY, the I AM that I am the ALPHA and OMEGA, of Northern Buddhism," ; which are inscribed on the wagesa of the Pilgrims to Mount Koya. That Lion and Unicorn, which are before all Shinto Shrines in Japan, an American friend noticed constantly in 1915 before the old Spanish E. C. churches in the Philippines. Due to this Hada chieftain s influence the capital was re moved A.D. 793, from Nara to Heianju (the modern Kyoto) which name, " the City of Peace," resembles Jerusalem. In 800 one of the Uzumasa house, the great General Tamura Maru 3 subdued the Ainu, aided by Jizo Bosatsu in the power of whose Name he strongly confided. As a thank- offering for victory he placed the Sentai Jizo, (thousand micro scopic images of Jizo), in Uzumasa and at Nara, and gave his own beautiful grounds for a temple to Kwannon where Kiyo- midzu now stands at Kyoto. TRACES OF SYRIAC CHRISTIANITY IN KOREA where, in 1915, I found at Dai Kegon-ji, a Stone-Tablet borne by a Tortoise and surmounted by the same Luminous Pearl as at SIANFU. [Note 54]. It records how an Indian monk came through China and N. Korea to Shinra, the Southern Kingdom, A.D. 543. Being a Spiritual Magnet, Yongi, during his 40 years 1 English Church Architecture p. mani, Gem ; padme Lotus, with the 215. A. H. Collins 1913. See also PEABL-Hymn, Note 60. Note 58. Tamo. 3 Maru is a Syriac name. He died 2 Cf. the " Om mani padme hum " ia 811. invocation in Tibet Om A-um ; 180 SYRIAC CHRISTIANITY sojourn, attracted 3000 monks to whom he taught Kegon-Jcyo and its explanation, As vaghosa s Daijo Kishinron. 1 From Kegon-ji many noted monks went to evangelize Japan in Shotoku Taishi s time and at its daughter-temple, Senganji, the same lovely Angel-forms are seen as in the Horyuji frescoes, whilst the same Fish and Butterfly-dances still occur as at Itsukushima, 2 on the Birthday of Shaka-tanjo. In one fresco Kasyapa 3 lifts his hands in ecstasy when from Shaka s closed coffin 4 Rainbow-flames emerge and rise to the glorious Rainbow whereon Shaka Nyorai is enthroned, 5 and " This," the monks told me, " is according to Korean history." The portraits of the Buddhist Patriarchs are preserved at Sengan-ji. The xivth, Nagarjuna, seated on a Red Lotus, eagerly listens to As vaghosa (Jap. Memyo, 6 ) whilst between them is a bowl of Water on a dragon s head. Kwannon, with baptismal ewer and Three-branched Willow, is seated on a Rocz. 7 This is of special interest because the Hwa-yen-King, whose authorship is ascribed to Nagarjuna, is said (like Hoke the Lotus Classic) to have originated in As vaghosa s Kisliin- ron ; and because, although some say Nagarjuna lived half a century after As vaghosa, this Korean fresco indicates that he was his disciple possibly in youth. 8 In Korean thought, Red Lotus flowers convey infant souls from Death s dark waters into New Life. It should not be forgotten that the Laver in Solomon s Temple at Jerusalem was formed " Like a Lotus-lily, 1 as at Higashi Hongwanji, Kyoto. 1 Note 19. 4 Notes 1, 38. 2 Note 13. ill. The Greek psyche 5 Rev. 4, 2, 3. means alikS Soul, Spirit of Life, or 6 Notes 1, 19. Butterfly. 7 Matt. 16. 16-18. 3 Note 1. Kasyapa was "Pre- 8 Note 38. sident of the Assembly," at Kanish- ka s Council. In Zen temples, he with Ananda, attends upon Shaka. AND DAIJO BUKKYO 181 At Sengan-ji Yakushi s jar of healing Eye-salve is emerald- green a vivifying colour special to Purgatory. 1 At both Convents the monks hailed with deepest joy copies of the Syro-Chinese Inscription, and unhesitatingly claimed its Teaching as their own, 2 albeit brought a century before Alopen s SYRIAN mission reached Sianfu A.D. G36. 3 "THE LAW OF LIGHT AND TKUTH." Note 38. (p. 45.) Max Miiller 3 relates in his Life and Letters that with two Japanese pupils, Bunyo Nanjo 4 and another, he stood watching a glorious sunset on the Malvern Hills. 1 Cf. Symbols of The Way, index "Green." Also Rev. 3. IS. 2 Notes 41, 53. FROM THE CHIEF ABBOT OF DAI KEGON-JI SOUTH KOREA. Dear Madame Gordon, It is still pretty cold yet. How are you spending your days now ? Pardon me for my long negligence. Your unexpected visit to our Temple last year and your worthy lectuivs was perhaps a great shock to us that is to open our long closed gate. Ever since your coming here I have been greatly aroused and I have told numbers of our fellow Buddhists to learn something of your courage and daring spirit, who, with so old body, comes over here with great hope. O I am very thankful for what you have done for our Religion. Moreover, you lately sent me your Kobo Daishi and Nestor ian Stone and many other books together with five kodak films none of my words can adequately express my gratefulness to you. All these show your bound less sympathy and willingness to lead the Koreans into better life. To-day, only as a token of my thanks, I am sending you an old copy of Mikkyo and a picture book and hope you would gladly accept them. As you know already, this Kegon-ji was the introducer of the KOREAN BcDDiiisM (that is the MAHAYANA Buddhism.) It preached the Kegon- kyo for 1400 or more years and made the true meaning of the Datjo Kishiit- ton clear. Generations and centuries passed since then, yet we have been trying to live under the same LIFB- principle. The changing external conditions have been oppressing us however, and we could not have been otherwise. But we see that New Era is fast approaching and we are hoping to make the True Doctrine of the DAUO BUDDHISM clearer and popular. So, believing your visiting this Temple as a mysterious providential tie, we hope you, yes, beseech you to be a Guardian not only of this Tem ple but of KOREAN BUDDHISM. We with so small power can do very little for the Temple though such a person as you could do very greatly, so we pray that you could be our helper in the future with the Chosen Government General. If you need anything more in reference to the KOREAN BUDDHISM please let us know and we would be too glad to perform any servics to you. Thanking you again and praying for your health, I remain, yours most sincerely, (Signed) Chiu Ji-un. 3 All INDIA mourned when Mai Miiller died, for none had ever before so successfully interpreted India to the West and the West to India. 4 Ex-president of the University, at Hongwanji, Kyoto, which is foun ded on the Vows of AmitHbha. 182 SYBIAC CHRISTIANITY " The Western Sky was like a golden curtain, covering we know not what, when Kasawara said, That is what we call the Eastern Grate of Sukhdvati, the Land of Bliss. " He looked forward to it, and he trusted that he should meet there all who had loved him, and whom he had loved, and that he should gaze on the Buddha Amitabha, THE INFINITE LIGHT. " Then spoke my friend with reverent voice and low, Yonder ! the wondrous Temple s Eastern-gate I Within, (he eager gazed) fain would I go : Beyond those shining bars my fathers wait." I hung my head. My Christian eyes had seen But a grand painting, crimson, green, and gold. While he, a Buddhist by my side had been, Through pearly doors, looking on Light untold. And now, whene er I see a glorious sunset-sky, I think Beyond that Gate what splendid Visions lie ! " Cf. the Perspective Glass, in Bunyan s Pilgrims Progress, through which the Pilgrims saw the Gates of the Celestial City. Of this Western Paradise Kumarajiva of Kashmir, when translating the Lesser Sukhdvati vyuhd 1 (the Pure Land of Amitabha) at Sianfu, exclaimed ecstatically " Such a happy Paradise ! but the entrance into it is spiritual, and those who would enter it must also be spiritual." Thus Lungshu (the actual founder of the esoteric my stical School 1 of the Mahayana and its third Patriarch) who deserves to be better known as having first taught the AMITABHA doctrine, said, " A spirit is spiritual " ; and thus taught the Messiah, CHRIST, to those who were expecting " ANOTHER TEACHER " (Whom Gautama had foretold) : " God is a SPIRIT, and those who worship Him must worship Him in spirit and in truth, for the FATHER seeketh such to worship Him." (John 4. 24, 25, 29). 1 Notes 34, 36. Introd : to Life of Hiuen Tsiang p. XXII IV. L.C. Byng. AND DAIJO BUKKYO 183 Lungshu s special devotion was to Avalokitesvara Kwannon the HOLY SPIRIT. His Tibetan name, NAGARJUNA, means " Conqueror of the Dragon," or Naga). He " discovered " his chief work Hwayen King 1 in the " Dragon Palace, under the sea at KHOTAN,* the capital of the Medes who (known as " Snakes " or " Dragons,") were closely connected with the YUETCHI. On the List of Nations represented at PENTECOST (Acts 2. 9) " Medes " come second, " Parthians " first. They are the " Medes and Persians " of the Hebrew Book of Daniel. These Links with the great Mahayana Patriarch, NAGAR- JUNA, demand investigation ; see also Note 58. re Potala. Kumarajiva had received the Transmission of the TOWER (i.e. of the Apostolate) in direct line from Nagarjuna, through the Prince-priest Suro Yaso s -ma-Sanzo of Karashar which lay between TURFAN,* Tunhwang, and Kuche in Central Asia. Specially invited by the Emperor Fukien and TAG- AN, his close correspondent, Kumarajiva only reached Sianfu as a prisoner of war, at the age of 81, after an incredibly hard journey, long years after their death. He himself died A.D. 415. Kumarajiva also translated from the Sanskrit the " DIA MOND Classic " (See Note 1), the Lotus Gospel (Hoke), and the Yuima Kyo, and was renowned for the accuracy of his Chinese translations, 6 in especial the Hoke-kyd being liberated from the redundancies of its predecessors. 1 Chinese Buddhism p. 230. [From Peking to Mandulay. R. J. On Mount Omei in the temple Johnston, Ch. VTLJ called after this sutra, Hwa Yen, 2 Cf. Notes 2, 33, 36 Khotan ; 58, are the Eighteen Rakan and three 60, " Sea." central images of Shaka, Fugen, 3 "Yasu" was a usual name Manjusri, and behind them a small amongst SYRIAN priests ; [Cf. p. 46, Kuan Yin [Note 23.] n. 7 ; Note 47,] just as " Shaka " is That Triad is constantly seen in the among Shingon monks. Omei temples and also Maitreya, the 4 See p. 113. n. 2. ante, Eaktrian COMING BUDDHA. Gospels, Note 58. In the temple of Amitabha there is 5 ^)r. T. Richard translaied Ku- another Triad of Yoshi FO-J*. Yaku- marajiva s Chinese translation into shi Nyorai the Central, with Jizo English, which Dr. Takakusa. pro- and Kwan-yin on His kft and right, fessor of Sanskrit and Pali, Tokyo 184 SYRIAC CHRISTIANITY Over 800 priests assisted Kumarajiva ; tho Emperor him self presided over their labours and held an old copy whilst checking the corrections. In the Satparamita sutra (which in 802-4 Prajna of Kashmir and King-tsing, the Syrian monk, translated together at Sianfu,) " Nirvana is the City of Peace and Joy but what it is even the Bodhisattvas cannot know, only BUDDHA understands ! m And the Amitdbha sutra explains why Sukhavati, " the infinitely happy world," is so called : " Because its inhabitants have no sorrow, but enjoy an infinity of bliss." 3 It was the hope of this Happy Land which sent the Saints of both Eastern and Western Monachism into the wilds and deserts ! 4 But, in Hina Buddhism, Nirvana is ANNIHILATION Extinction as Gautama when dying said. In A. D. 460 there were two million monks and nuns and 30,000 temples in CHINA. Every household being converted, agriculture was neglected. 5 This was not due simply to BE- LIGION, but often " to avoid Conscription " like our modern " Conscientious objectors ! " In the vnth Century, however, the terms Nirvana (Jap. Nehan) and the Pure Land, Sukhavati Amida s Paradise- were synonymous at SIANFU ; 6 and when in India the con temporary Mahayanist pilgrim, Hiuen Tsiang, recorded that just after the Earthquake (Notes 1, 19), a Brahman told Kasyapa that he had seen his Great Master entering Nirvana surrounded by a vast host of Heavenly Beings who were offer ing gifts and flowers. 7 University, pronounced to be "the 3 (Beat s Catena p. 118). See also very essence of the original." See Edkins, Chinese Buddhism pp. 6, 41, New Test, of Higher Buddhism. 51, 68-9, 163, 230, 233. 1 No. 1004, B. Nanjo s Catalogue, 4 Note 33. dated 4th year of Cheng Yuan i.e. 5 See Eitel s Handbook to Chinese A. D. 788, Cf. Notes 54 Catacombs. Buddhism. 46, Prajna. 6 Chinese Buddhism, pp. Ill, 158. 2 See Note 13 re Fish-drums and Cf. Note 54, Persecution. this sutra; also Note 36 reAnshi-kao 7 Buddhist Records ii. 161-2. Ct and Lokaraksha s translations. ante p. 162. AND DAIJO BUKKY5 185 Henoe, this was not Extinction ! Ergo that Buddhist teaching of conscious Life for Ever more, was certainly NOT that of Gautama which emphatically denies a Future, whether of weal or woe. Edkins says : " Both Buddhism and Xty came from the West, and it would be difficult for the Nestorians to maintain the Mutual Independence of the Two Keligions, AGREEING as they did in a belief in a world of happiness or of misery for mankind after the present life " ! l Writing home from Cochin, January 1548, F. Xavier expressed his ideal that " every man and woman in India should be given opportunities to embrace the Law of GOD." When in 1550 he reached Yamaguchi, robed as a Wiiksliu, JfcJ an< l living on vegetarian food, the Daimyo issued an Edict that Xavier might preach the LAW of BUDDHA through out his dominions and be unmolested ; a at the same time giving him the Daidoji " GREAT WAY TEMPLE " wherein he proclaimed that Law twice daily 8 to hundreds of all classes, and it was " wonderful to see in that large city people speaking of the Law of God in every street and house." After the assassination of this prince, and destruction of Yamaguchi, his successor issued a similar Edict saying that " the bonzes from Western Regions (Si-yii-ki, as on the Nestorian Stone, Note 54) having come to spread the Law of Buddha, were to re-enter the Daidoji Temple." Questioned as to the term " Law of Buddha," ? the archivist of Prince Mori said that " in 1550 there was not another Japanese word to express Religion so that Japan, 1 Dr. Edkins says the Syrians ex- 2 Cf. Tai-tsung s Edict for Alopen, tended their missions in China Note 41. when Buddhism was in the ascendant 3 In the CHINESE story of Shaka s and adopted terms from its professors life is the first mention of the daily when that Religion was much favour- service. The Diamond Sutra must be ed at Court, and was the chief agc?it kept on a raised throne, and, to avoid in teaching the Future State hence, calamities, be recited thrice a day. clearly NOT Hinayana ! (Edkins, C. B. p. 41). See Chinese Buddhism p. 354. 186 SYEIAC CHRISTIANITY trained by eight centuries of Buddhism, used the term Law of Buddha, Daijo BuJckyo," Buppo Koryu. Deduct 800 from the year 1550 and you reach 750, the time of MAILIS OF BALKH, etc ; see Note 49. A NEW STAE. Note 39. (p. 49). Valuable light is shed by a SYEIAC document of probably IVth century upon the Diamond prophecy. 1 " All these things of the Assyrians, from the days of Moses to Cyrus, the PERSIANS were on their guard and icatching to see when the word of Balaam would be fulfilled. 2 * * * And when the Persians saw that the word of Balaam had turned out true and become a fact (concerning certain historical events, Ed.) they were also specially concerned to see when The STAR would arise and become visible ? * * * " And in the days of Augustus Caesar, who ruled over the Boman Empire, was the glorious MANIFESTATION of our adored Saviour - - - - there appeared The Star, transformed in its aspect, conspicuous by its bright rays, terrible and grand in the glorious extent of its light. And it overpowered by its aspect all the stars that were in the heavens, as it inclined to the Depth, to teach that its Lord had come down to the Earth, and ascended to the Height 1 of its nature to show that its Lord was GOD in His nature." 3 Surely the Henchin-Sign is no other than this prophetic Star of the Incarnation ? This Sign is in the Taizokai-mandara, revealed to Nagar- juna in the prison 4 or cage of the Iron Tower at KHOTAN, B but the Apex points downward. 1 Note 1 ; and p. 93, ante, the con- kad s library, B. C. 3800 ; and cf. temporary pr< dicti n of Confucius. the Puto frescoes Note 58. 2 The Moabite Seer (Numbers 24, 3 Trans, by Dr. Wright, Journal 17); see also my "Symbols of the Sacred Literature, London, 1866. Way" p. 23, re similar Prophecy in 4 Cf. Rev. 1. 9. 10. Cuneiform-tablets in Sargon of Ak- 5 Note 33. AND DAIJO BUKKY5 187 Brought by Amogha Vajra from Kashmir to Sianfu, a copy of this mandara given by the CHINESE patriarch Keikwa Ajari to Kobo Daishi of Japan shews the Apex reversed and pointing upwards, i.e. " He that ascended is the SAME also that first descended." 1 This Double Triangle, interlaced, is " the Star of DAVID," mogen David, borne on the standards of the Anglo-Jewish Begiment which delivered Jerusalem from the Turkish domination in 1918. 2 The Chiuese astronomical tablets record the appearing of an evanescent Star 747 A. U. C. In 748 a most extraordinary conjunction of planets occurred thrice in the constellation of Pisces, the Fishes. This led the great European astronomer Kepler (A.D. 1603-4) to discover that THE BIETH OF CHRIST occurred in that year. The date confirms the Oracle sent by Kadphises I of Great Yiietchi to the Emperor of China in B.C. 2. (Note 1) The astronomical fact of this New Star being connected with the Fishes, pisces. explains the Oriental mandara of the whiterobed Kwan-yin (Gyorin) coming in the Cloud with a GREAT FisH 3 in a Basket woven of Willow-twigs ; 4 the moku- gyo, Fish-drums, struck by Mahayana monks when reciting San-bukkyo, the Amitabha sutras ; 5 the Great Fish with a PEARL" in its mouth used as a gong at the founding of Korean temples ; the Fish-bells on Dai Miroku s statue in Korea ; the Carp or Dolphin found universally on Far Eastern temple roofs ; the Twin Fish 7 which in Korean pictures are above 1 Ephes. 4. 10, and cf. Syrian In- 4 Note 33. scription, Notes 46, 54. 5 Note 36. 2 It is called by the Jews " the 6 Note 60. Shield of Abraham and the Star of 7 See my Symbols of The Way for David." the Fish and Fishes in the Early 3 Note 13, Dag. Represented also Church. Notes, 18, 40. in the Roman Catacombs. 188 SYRIAC CHRISTIANITY Maya s head in the Birth-chamber as she awaits the Rainbow- crowned Sh&ka Nyorai descending from heaven, 1 etc, etc. TEUE PHYSICIAN. Note 40. (pp. 49, 53.) In ancient tradition, Eastern Kings went to Bethlehem in Judea and offered Gold, Frankincense and Myrrh to the Holy Babe to test, by His choice thereof, if He were King, Priest or Physician ? The Syriac Stone 2 explains that these Kings understood the meaning 8 of the New Star 4 and therefore offered such Gifts. This great Physician-King, IA Tathagata (Jap. Yakushi Nyorai), the Mahayana Healing Teacher, is represented in Koryu-ji at Uzumasa 6 (which Shotoku Taishi founded A.D. 603), throned on the Lotus and surrounded, as usual, by the jiini-tenno -pd^SE- These Twelve Generals of the Divine Law, described by " Luke, the physician," and St. Matthew, were carved by Tori Busshi. Dating the Chinese clay image of Yakushi to the late vnth Cent., Mr. Fennelosa says " It shews the transmission of Greek tradition, and became the model for all later Bud- dhas." Three fingers of the right hand are raised in blessing. The head is snail-crowned 8 in allusion to the legend that snails form ed a cool helmet for Him who, lost in thought to save the world, was oblivious of the sun s rays. * * * * According to St. Jerome, one of the Ten names of God was IA. It is the final syllable of Alleluia. There is no doubt that Yakushi is " the LORD that healeth thee " of Exodus 15, 26, whose Hebrew name YAHVEH recent 1 Notes 31, 41, 49 Etchmiadzin, 3 Note 1, Ming-ti s courtier. Of. Lhasa, HiySsan. "Buddha as a 1 Cor 2.1 4. Divine Man is peculiar to Chinese 4 Note 39. Buddhism." (Edkins, C. B. p. 9.) 5 Note 37. 2 Note 54. 6 Actually curls, see Note 58. THE INCOMPARABLE PHYSICIAN, NYORAI WITH JAB OF EYESALVE, AND His TWELVE GENEKALS OF THE DIVINE LAW. NOTE THE SUN AND MOON ON EITHER SIDE. To face p. 189. Fn>m Kosenji in Kiushu whence Kobo Daishi u-enl to Sianfu, A.D. 902. AND DAIJO BUKKYO 189 scholars trace to I A. the primoeval God of Eridu, the Sumerian Holy city on the Persian Gulf, and identify with the God of Sinai, from Whom Moses received the ISRAEL-TAG. From Eridu IA migrated to Egypt, where He became the Saviour-God Osiris. 1 * * * * At Hoke-ji near Nara is visible the boulder of Indian Stone whereon the immense Footprints 2 of YAKUSHI NYORAI were " impressed at His first appearance in Japan in a very remote time " ; and a good replica thereof is at Okadera. The Twin-Fish, (Note 18) together with the Bimbo Sun-wheal of the Law, are on each sole ; and upon eight of the toes equal-armed Crosses. At Yakushi-ji in Yamato, the Sun and Moon Nikko and Gwakko personalized beside Him are a clear link with Ming- ti s Vision of Fo with the Glory of the Sun. [Note 1 ; ante p. 67, n. 2.] Of. St. Luke s account of the Crucifixion when the Sun was darkened. In Xtn art the actual Sun and Moon appear on either side of the Cross, like that of the TRI-UNE in the Nyorai do, MESSiAH-temple, at Zenkoji. Brought after many vicissitudes from China, through Korea, to Japan, (A.D. 552), this image of the True Physician was cast from gold found by Shaka Nyorai on the Purgatorial Mount Sumi (Jap. Meru) " the Difficult Mountain " s an idea probably carried Eastwards from Assyria by the captives, B.C. 720. 4 This Mountain is remarkably shewn in rockwork at Horyuji in a Pagoda, together with four terra-cotta groups moulded by Tori Busshi, grandson of Shiba Tatsu, (a Chinaman 1 F Bible Student s, Handbook of " Hear, O Israel, the Lord our GOD Assyriology, art ; YA ; (Kegan Paul is one JHVH." Note 26. Trench, London, 1913.) "Praise 2 Mr. Yeates thus comments (ante p. Him in His Name Yah and rejoice 43) "Mysteries, which are so manv before Him " (Psalm 68, 4, 5.) riddles to the infidels." "By My Name YAHVEII was I 3 Cf. Hill Difficulty, in Pilgrim s not known to them." (Exod. 6. 3.) Progress. And the Hebrew Shema declares : 4 Ante p. 113, n. 3. Notes 18, 33. 190 SYEIAC CHRISTIANITY of Nanking in Chekaing, 1 who, over 100 years before Alopen s Syro-Persian Mission came to Sianfu, reached Japan via Pakche in Korea A.D. 525.) The Eastern group is of MANJUSRI S and other saints ; the Southern, Amida, Dai Seishi and Kwannon, the Three Sages of the West. That on the West shews the disposal of Shaka s corpse, whilst that on the North called Nehan-zo His entry into Nirvana* shews Him ALIVE after death* teaching His disciples. Tori Busshi carved for Prince Shotoku the TRINITY of Amida, Dai Seishi and Kwannon, out of one piece of wood, which still bears the date A.D. 600. In 625 he carved a similar Triad, which is most note worthy. An immense funagoko Boatshaped 5 aureole on which are depicted the Seven Spirits of God, encloses the Divine Three of whom Shaka San, the central, raises His right Hand in the Abhdy a- attitude of protection. A triple halo surrounds His head, and on either side of Him are the mitred figures of Yakushi, the Physician-healer, with circular haloes. Tori Busshi s Aunt, trained by a Korean (whose strik ingly Hebraic name was Eben, 2 Sam. 7.9-12, mg) became Abbess of the first convent founded by Prince Shotoku at Sakuraidera. This JSenshin with two sister-nuns was imprisoned and Later, Eben baptized the Emperor Yomei, in 583. An immense PINE-TREE, planted by Kobo Daishi as A PERPETUAL OFFERING to YAKUSHI, still flourishes at Kdfuku-ji, (founded 710). 1 Cf, Mt Tientai, Notes 33, 44, 4 Acts 1, 3, "by msay Infallible Kanshin. 49. proofs." 1 Cor. 15. 3-8. 2 Note 35. 5 Cf. Salvation Baft, Note 54. * Note 38. 6 Notes 18, 54. AND DAIJO BDKKYO" 191 When in Kapisa (Kashmir) Huen Chwang saw (c. 629) " a hair of Tathagata, auburn-coloured and spiral." 1 In the reign of Wu-ti, vith Cent :, the Chinese Hist, of the Liang dynasty records the Discovery under an old pagoda of a "RELIO OF BUDDHA" a hair, blue lavender in colour, which when let go curled into a spiral, as Shaka Himself described in the San-mei-King. On the main route from the Great Yiietchi country to China lay Mir an, by Lob Nor in Central Asia, which was overwhelmed by the Desert sands ere the Third Century closed. Here, amongst other frescoes, Sir Aurel Stein, the Jewish archeologist, lately discovered Cherubim, 2 (Hebrew, Kerub good spirits ; Jap. Karuibim) and the Buddha with Anan and five disciples. 8 The Buddha s nose is Semitic and His clustering Grape- shaped curls 4 are markedly Hebraic. 6 " Beholding the superlative beauty of Nyorai, His person bright and ruddy as crystal the blue Lotus-shaped Eyes in His Face, caused Ananda 6 to follow Buddha with shaven crown." 7 CONST ANTING THE GREAT/ in the Fourth Century, commanded a picture of Christ, the Son of GOD, to be painted " after an ancient description " (possessed by the Koman Senate) " Of lofty height and with shining curls, wine-coloured." This agrees with Hiuen Tsiang s description of the relic- hairs preserved in China. " The Saviour with curling short hair is correct," said Theodorus Lector. 8 1 Buddhist Records i. p. 67 ; Chinese hair* of bis youthful victim found Buddhism p. 104. clinging to hia coat 2 Ezekiel 10. 20. 6 Note 22. 3 111. Ruins of Desert Cathay. 7 A Catena of Buddhist Scriptures 4 Cf. 111. St. Joseph and Divine p. 290. 291, Beal. Child, and Notes 28, 58 ; Toma, 8 Notes 29, 31. 5 In a recent English murder case 9 Cited Smith s Diet : Xtn Antiqut- the criminal was detected by two ties, p. 817. 192 SYRIAC CHRISTIANITY The earliest type of Good Shepherd and His Earn 1 in the Roman Catacombs of the Third Century, like that in the Ajanta caves, has these curls, 2 and so has the colossal white-faced Dai Miroku at Ronzan in South Korea which, with its Pearl and Fish-symbols, 8 " rose out of the ground." T AI-TSUNG ft? A.D. 627-649. Note 41. (p. 46.) The CHINESE Inscription on the SYRIAC Witness-stone at Sianfu Bfc$f A.D. 781, describes the Arrival in 636 of the Ta-tsin Jciao :Jc^tfc, SYRIAC RELIGION, brought by Eabban Alopen and Seventy " Eedeeming bonzes " a title shared by Mahayanist monks. It says : " This Monument, wherein is written the LAW ot Him our Saviour, the Teaching of our Ancestors to the RULERS OF THE CHINESE. His LAW is to bathe with Water and with the SPIRIT."* It continues : " The sutras were translated in the Imperial Library. " His Majesty investigated The WAY in his own Forbidden-apartments and, being deeply convinced of its cor rectness and truth, he gave special orders for its Propagation." T ai tsung issued an Edict in 636 saying that, after careful examination, he " found this WAY-teaching of the Luminous Religion, to be @ Mysteriously spiritual ; of Silent opera tion ; 5 (c) Free from perplexing expressions ; @ Unique in its principles ; (e) its Teaching HELPFUL to all creatures ; Q) So let it have free course throughout the Empire." 6 1 Note also the Ram inscribed Author of Life who is equal on Thy Aloha found by General C. Gordon Throne with Thyself, Aloha ABBA, in a Xtn church at Soba. The Liturgy and with Thy Son." of St. James the Just, the Lord s 2 Cf. Notes 32, 58. brother, says "Have merey upon us, 3 Note 16, 18. God the Father Almghty, and send 4 Note 38 ; John 3. 6. down upon us and these oblations 5 Note 45. Thy Holy Spirit, the Lord and 6 Cf. Note38,Daid5-ji andXavier. AND DAI JO BUKKY5 193 In 641 T ai-tsung s daughter married Srong-tsan-gampo, King of TIBET, taking with her to his capital Lhasa, the ANTIDOTE of MORTALITY (Note 48) and the image of the youthful Jovo KINPOCHE which still stands in the Temple looking WESTWARD. Its kinship to Efcchmiadzin must be recognized and the similar Teaching in their respective names ;* also the fact that the music of the Mass is identical with the contemporary Gregorian chants. It was probably due to the above Edict that ALOPEN, Chief of the SYROETHIOPIC Mission, 2 when he presently proceeded to INDIA 3 was welcomed by Siladitya, the same King who had previously entertained with equal honours the indomitable Chinese monk Hiien Chwang ]| (Jap. Genjo Sanzo) who, A.D. 629, " embarked in the Boat of Humility to recover the True LAW/ the Sweet Dew of the EXPANDED Law, which could guide and save all men." Siladitya-raja (who reigned A.D. 610-650) was a forest Hermit in a prior state. 5 His then accumulated religious merit caused his re-birth as a Prince. He conquered all North India, and in the highways, towns and villages throughout India, erected hospices with food, drink, and unstinted medicines, alike for travellers and the poor, with physicians in attendance. Continually when in his travelling-palace he provided food for men of all sorts of Religion. The Buddhist priests would be perhaps a thousand, the Brahmans 500. 1 Cf. Note 31, also Potala, Note to investigate the deplorable condi- 58. tions of the SYRO INDIAN churches, 2 Cf. Note 24, 33, Museus and (see also Notes 25, 43) duo, not im- Kokuhoshi, probably, to the rise of Moham- 3 From the Neatorian Patriarch s medanisin in both China and India, letter (cited supra pp. 28, fE to " the 4 The Hebrew TOBAH is the same Metropolitan of all PERSIA to INDIA " as Chinese TAO and Japanese & \ Note we infer that Alopen (to whom he 31. Cf. Alopen s honorific, Note 42. was subject) went first to Chang An- 5 Ante pp. Ii3. n. 1 ; 127. SiANFU-and was sent thence to INDIA 194 SYRIAC CHRISTIANITY He raised sanghdrdmas (convents) wherever there were traces of Buddha but, whilst leaning to Buddhism, he favoured other religious sects. 1 This King s sister was a lady of great intelligence, dis tinguished for her knowledge of the Old Doctrine. Sitting behind the King, she heard the Master of the Law extolling the GREAT WAY teachings and exposing the extreme poverty of Hinayana (Jap. Shojo /hfpj). 2 Filled with joy, she could not cease her praises." 3 Siladitya then summoned a vast Assembly of Princes from 18 Indian countries ; 3000 Priests thoroughly acquainted with both Hina and Mahayana ; some 3000 Brahmans, and 1000 monks from Nalanda ; and invited Hiien Chwang, to be Lord of the discussion extolling the Great Chariot. Siladitya issued a Proclamation similar in spirit to that of T ai-tsung. After 18 days vast numbers, converted from error, entered on the right path. Forsaking Hinayana, they found refuge in the GREAT WAY ; and the whole multitude were Jilted with joy. We must not forget that Hiien Chwang s special devotion was ever to MAITREYA $%1$) and KUAN-YIN IBUr, who are non-existent in Hinayana /hf(|. When on the Ganges river ten pirate boats attacked his vessel, captured Hiuen Tsiang, bound him on an altar, and brandished their knives about to sacrifice him " And there teas no escape," the Pilgrim showed no fear but, directing his thoughts above, besought MAITREYA to grant him fresh instruction and re-birth in the Tushita Palace, in order to return below to convert these savages. Then, ravished with joy, he lost all sense of body or soul, 1 Abridged from Buddhist Records 3 Life oj Hiuen Tsiang p. 176-9. and Life of Hiuen Tsiang. Note how JOY pervades our History, 2 A distinguished monk on Mount and cf. Luke 2. 10, " Tidings cf Great Koya told rne that " the difference Joy for all people." between the two schools is as great as that between Heaven and Earth." AND DAIJO BUKKYO 195 altar or captors, but rose in spirit above Mount Sumeru, and " ascending one, two, three heavens " gazed on the heavenly courts. An awful typhoon arose and scared the robbers, who felt they dared not hurt the Master, and begged forgiveness. Wonder-struck, his fellow voyagers said : " Were it not for the power of his high resolve in seeking for the LAW, this could not have occurred." 1 On returning to China, Hiuen wrote Si-yu-Jci Bj^cfii, ky the Emperor T ai-tsung s express command, and spent 19 years in translating 740 Buddhisfe works, and the first complete edition of " the True Law, the Way to become Divine." This Buddhist Canon :fcjf ^ Tripitaka (Issai-kyo) trans lated from Sanskrit into CHINESE, dates only from this time. 2 Prepared, like the translation of the SYRIAC BIBLE brought by Alopen, under T ai-tsung s own direction, it was published by his son and successor Kao-tsung ;* who also honoured Alopen, giving him the office of " Great Patron and Spiritual Lord of the Empire." Two Buddhist monuments (dating A.D. 653-4) still visible in a large Pagoda near Sian-fu, describe Hiien Chwang s visit to India to study the New Faith, and the honours with which he was loaded on his return ; and at Seiyo-ji in Korea three frescoes illustrate his bringing the Issai-Jcyo as described in the Chinese Epic, Sai-yeu-ki j^|S an Allegory which for centuries has been a household favourite in China, Korea, and Japan. At Kaien-ji the wooden blocks for printing the most perfect edition known of Issai-Jcyo were found by me from which the Governor General, Count Terauchi, caused 3 copies to be printed. They were brought by a monk from Mongolia A.D. 953. 1 Life of Hiuen Tslang, pp. 8790. 2 Catena, p. 1. Cf. St. Paul 2 COT 12. 1 4, and the 3 Note 42, and p. 46 ante. martyrdom of such as Blandina and St. Perpctua, Note 54. 196 SYBIAC CHRISTIANITY It is noteworthy that both Seiyo-ji and Yuten-ji on Diamond Mountain date their origin, like Ise in Japan, to A.D. 5 10. 1 KAO-TSUNG ^* A.D. 650-684. Note 42. (pp 46, 50). Although and possibly because ho was a great TAOIST,* he erected " Luminous convents " in all the Ten Provinces, and every household was filled with the blessings of Salvation. He conferred on Alopen the posthumous title " Grand Lord of the TAG." Kao-tsung was also a personal friend of ZENDO H-}!|;fc$]j (Shan-tao) (612-680), who taught Salvation by faith in AMIDA. When preaching " the Three Buddhas appeared in his breath." 8 I possess a kakemono 400 years old, in which Zendo appears with two differently vested priests tossed on "the waves of this troublesome world." 4 With hands folded as a Lotus-bud, (symbol of New Birth) Zendo beseeches the Lotus-throned Kwanyin, beside Whom a Baptismal flagon of Sweet Dew rests upon a table. Five centuries later Genku (Honen Shonin), a Japanese monk, after years of patient toil and fruitless study, fouud in a monastic library a book by Zendo on the WAY to the Pure Land, Salvation through Faith in the All-embracing AMIDA Nyorai, whose aureole is Boat-shaped (funagoJco). 5 Profoundly impressed thereby, Honen founded Jodo, the Pure Land sect ; and his disciple Shinran further developed Zendo s teachings. Similarly, in the xvith Century the young German monk, Martin Luther, came across a dusty copy of the Latin Vulgate in a convent and re-discovered the doctrine of Justification by Faith taught by Augustine of Hippo, which resulted in the Protestant Reformation. 1 Cf. Notes I, 39, New Star. 3 Cf. Notes 28, 36, 37. 2 Cf. Notes 1, 41, and 33. Laotzu 4 Anglican Baptismal Office. reincarnated. 5 Note 54, Ship of Great Mercy. AND DAIJO BUKKYO 197 HSt)EN-TSUNG ? A.D. 713-755. Note 43. (p. 46.) This great T ang ruler was sumarned " Emporor of THE PEEFECT WAY." Remarkable for his unselfishness, he cultivated sympathy with his farmer-subjects by personally ploughing the land. Hsiien-Tsung detained Wu-ti, a very holy Pilgrim-monk from Shinra (S, Korea), 1 in order to pray for the Imperial and national prosperity of China, together with Amogha, " the Vajra-holder " 2 (a monk from Kashmir, N. W. India, A.D. 719), from whom he received Kechien Kwanjo the baptism which admits into the Divine family. In A.D. 732 MAILIS of BALKE reached SIANFTJ where there then dwelt that gifted Chinese artist WU-TAOSZE ^^.^ (d. 749), whose marvellously vivid pictures of PURGATORY unknown in Hinayana Buddhism 3 caused the spectators to sweat with horror and their hair to stand on end with fright, and resulted in countless conversions. To him (Jap. Godoshi) is due the amazing conception of the Buddha lying asleep on His coffin mourned by " the Whole Creation " 4 to whom His Gospel was proclaimed from the elephant to the snail. Godoshi also painted the Ten Apostles around Shaka who has a circular Tonsure. (There is uo tonsure in Hinayana.) These Ten are a frequent motif in early Catholic Art. 1 Cf. Note 24. The Venerable Bede graphically "2 This title is equivalent to that relates identical visions occurring; in conferred by CHRIST on Francis of 638 and 693 in Britain (Eccl. HisL , Assisi when giving the stigmata: pub. Dent s Everyman s Library, 1 JIO.) " Thou art My standard-bearer !" 4 If. Mark. 16,15. A fact v;>rth 3 The vivid description in the noting is that in some temples dipty- SYRIAC Acts of Thomas of these chs (Jap. ihai) are visible inscribed horrors clearly shews whence "NVu- with prayers for pet animals as well tao-tze ifcM.-f drew his inspiration ! as human beings, for Zwingle, the The Titsang (i.e. Jizo kyo) S&jic^C in Swiss reformer, taught that "(TOD is similar language to the Ada, descri- the Infinite Essence, absolute Bdng, brs the Mahayana Buddhist hells, and that not man alone, but all (Chinese Buddhism p. 22-V>.) creation is of Divine Race." 198 SYEIAC CHRISTIANITY Many of Godoshi s pictures, brought over to Japan, are still preserved. In 736 Mailis was sent to Nara, the Japanese capital. It must not be overlooked that Amogha Vajra is said to have introduced " the Shi-tenno," four great heavenly Kings of the Diamond World into CHINA, one of whom Anan, Tamon, or Bishamon always holds the TOWER of the Lotus Gospel and of Hermas Vision, (cf. pp. 127, 143, n. 9, ante.) An Imperial Edict in 745 changed the name of the Nestorian Convent from " Persian " to " Ta tsin >n giving this reason : " The Luminous Religion of Persia originated in Ta tsin. " We now designate this Messiah Religion as SUN-GREAT RELIGION ". 2 Five Imperial princes were sent to restore the churches and rebuild the Altars which the previous Empress had de stroyed. In 754 the Emperor received Envoys from KOREA, an Ambassador from PERSIA (which was then ruled by the Kaliphs of Bagdad), and a Japanese Ambassador, son of the great Fujiwara Kamatari. Two years earlier a CHINESE Apostle reached Nara, whose name, Kanshin, means, " GENEROUS-HEARTED ONE." " In order to save the people," he accepted the invitation of two Japanese monks, but spent twelve years on the sea making five unsuccessful attempts to reach Japan. From continual exposure, during six voyages mid stress 1 Note 50. Cf. Gabriel, the Prior, was used up till 745 at Sianfu, and But " Persian " monastery was the List of Metropolitans subject to quite correct. the Nestorian Patriarch in A.c. 800, " On a Chinese map published with mentions PERSIA, Balkh, Tangut, the Gazetteer of Sianfu the name CAMBOJA, China, and India. Cf. PERSIAN Hu monastery still ap- Notes 25, 29, 54. pears on its ancient site," (Prof. E. 2 Cf. Malachi 4, and DAI NICHI EL Parker). See ante p. 45. NYORAI ; also Ise Oracle, Note 49, The name " Persian (Chinese, Hu) and DAI BUTSU, Nara. AND DAIJO BUKKYO 199 and storm, Kanshin became blind but finally arrived " with his original purpose unimpaired " although only three of his first company survived, 30 having died and 200 monies and laics given up in despair. 1 O The Empress-dowager Komyo ennobled him as " Great Master of the Law for Transmitting the LIGHT. " 2 When Kanshin preached, " the heavens rained down Sweet Dew 3 to wash away sin." Besides innumerable precious things, e.g. tapestry pictures of Amitabha, the Thousand-armed Kwanzeon, and DAI MIROKU,) he brought to Japan a copy of the " Hidden meaning of Hoke-kyo" From him the Japanese received their first instruction in Monastic Discipline. His tomb is at Toshodai-ji, Nara, where is still visible an image of DAI MIROKU, 16 feet high. Ere leaving CHINA, Kanshin had visited Mount Tiendai, " the TOWER of Heaven," in Chekiang (Note 33, 36) to see the Two Footprints of Buddha, 4 and offer incense to a FISH named " Guardian of the TOWER (stupa) " who lived in a Holy Well, 3 feet deep. 5 Regarding this TOWER there is the same curious discre pancy of dates as in the Diamond prophecy, and betwixt Tamo and Bodhi-dharma (Notes 1, 11, 58.) Sun-yung, the Chinese pilgrim A.D. 520, quotes Gautama Buddha when in Gandara telling his disciples : Three hundred years after my Nirvana there will be a King of this 1 For fuller details consult my 4 Ante p. 43. * World-Healers," pp. 173 17o : and 5 Cf. the epitaph on the tomb of see a beautiful set of five makimono Abercius, Bishop of Hieropolis, illustrating Kanshin s Voyages pre- nnd Cent : " I am a disciple of the served in Nara Museum. Pure Shepherd * * * who has Great 2 So Lao-tzu taught, 550 B.C. " the Eyes that look on all sides ; (like Self-controlled man ^ always uses those on Yakushi s images carved by goodness in helping men ; thus he Gyogi, Note 49.) draws them to the Inner Life. This " * * * Faith led me, and every- is called being doubly illuminated." where served me for food a FISH Tao-teh-king p. 43 ; transl. by Dr. I. from the fountain, very large and Hears, 191t>. Cf. ante p. 45. n. 3. pure." 3 Hosea, 14. 5. 200 SYRIAC CHRISTIANITY country named Kanishka who will raise a pagoda on this spot." Hiuen Tsiang, a century later, mentions the Buddha saying to Ananda, " Four hundred years after my departure," etc; and describes the young Shepherd-Boy building this TOWER, always 3 feet higher than Kanishka s. 1 Recent scholars say that " THE XACA-ERA " A.D. 78, originated with Kanishka s reign. 2 When in the Punjab, Hiuen Tsiang saw Kanishka s own Pagoda, and records how " 400 years after the Nirvana," this Kanishka actually did ascend the throne, and also how, when without faith in Right or Wrong, that Vision " caused him to believe with all his heart and reverence the Law of Buddha." 3 Observe that the " Vision of the Shepherd and the Tower " recorded by Hermas at ROME was contemporary, and that in Hokekyo a VOICE from the Tower says " wherever this Gospel is preached, there am I ! " Whilst in the remarkable tract issued at Zenkoji the Messiah temple in Japan this Tower built on the Water and crowned by the Pearl is a prominent illustration. SU-TSUNG Jjf* A.D. 756-762, Note 44. (p. 46.) " Being continually aided by the great Good Spirit," re built SYRIAN Luminous Temples in five provinces." This Emperor gave the highest rank to Issu, or Usu, 4 a monk from BALKH (Little Rajagriha), who (the SYRIAC Stone records) was " the great benefactor of the Komyo, Luminous Religion, practising its discipline." 1 Buddhist Records pp. cm-iv, 99, Tower, To-seng," and the Didache 100. (ch. x) ; Notes 24, 28, 33. Cf.Notel. Kasyapa s Tcwer drawn 3 Chinese Buddhism p. 256-7. CL for Mingti. Vision of Constantino in ivth Century. 2 Cf. antej>. 144, also pp. 134, 143, 4 Notes 45, 47. ing ; Maranatha, " the Monk 01 the AND DAIJQ BUKKYO 201 Issu was granted both the Purple Robe and the purple clerical robe. 1 He was also Lieut- Governor of the Northern Region, etc. Obeying Su-Tsung, in A.D. 750 Issu fj*$f accompanied Kuo-Tzu-i |R -?^ the Commander in Chief of the Uigur mer cenaries, in his campaign against the Huns. 2 Both being great linguists Issu proved himself as an inter preter 3 to be " claw and task " to the Duke, and " ear and eye " to the Army ; whilst Kuo-Tsu-i was " right arm " to his Emperor. This Grand Minister of the Empire, who was a Prince in Shansi, served four and aided three T ang emperors by driving the Tartars out of China proper. Distinguished for his extraordinary virtues, patience, moderation, magnanimity to foes, as well as for brilliant feats of arms,-he also gave large contributions to raise Temples to the True GOD. When at the ripe age of 85, Kuo-Tzu-i died, A.D. 783, soon after the erection of the SYRO-CHINESE Stone, his tomb was placed amongst those of the Emperors, and by Imperial Command three years mourning was observed throughout CHINA. 4 Dr. Edkins (the eminent Orientalist who studied in China 1848-1905 and is usually so accurate and impartial) cannot have closely studied the Nestorian Inscription or he could not have said : " Tai-tsung, the successor of Emperor Su-tsung, was still more devoted to the superstitions of BUDDHISM, and was seconded by his chief Minister of State and the General of his army " (i.e. Kuo-Tzu-i and Issu). 1 Like Hiien Chang, Amogha p. 44). Cf. " Scarlet tunic " in Hymn Vajra, Gabriel, Adam-Kingtsing, and of the Pearl. It is the colour of Kobo Daishi. burning love and ardent zeal. The van-coloured vestments in Hinayana vestments are yellow. Mahayana are identical with those 2 Nest. Monmt. pp. 170-172. of the Christian Church. 3 Note 43. Job 33, 23-4. Cf. Note On bis way to India a Turkish 33. Khan gave Hiien Chwang a complete 4 Croixet Svastika p. 99 ; P. Gail- set of vestments in red satin, (Life lard. 202 SYRIAC CHRISTIANITY " Tai-tsung maintained many monks and believed that by propitiating the Unseen Powers he could preserve his Empire from danger at less cost than that of the blood and treasure wasted on the battle-field. " When his territory was invaded he set his priests to chant their Masses and the Barbarians retired." 1 TAI-TSUNG jj|^ A.D. 763-780, Note 45. (p. 46.) " Walked in the Way of the silent operation of The SPIRIT," i.e. the Yoga, Mikkyo doctrine of the Kealized Presence of GOD " heart communication with heaven." 2 The SYEIAC Stone testifies to " the Silent influence " of this Emperor, who favoured ^^fnf " the MsssiAH-teaching " through the preaching of Usu " (JW Heb.). 3 Usu was a remarkable priest-very influential both in Civil and Military affairs but very humble in demeanour ; mild in his nature and naturally disposed to charity. " Ever since he heard of The WAY jH he tried to practice it, * * * " He distributed all his salary and even the Imperial gifts, accumulating no wealth for himself or family * * * but dedicating all to the Monastery. " He restored the old convents ; enlarged the worship- halls ; spent his whole income in benevolent deeds ; fed the hungry, clothed the naked, cured the sick and cared for the dead." On the STONE he is styled " Our great Donor." AMOGHA VAJEA xf^^PU died A.D. 772. Having baptized and been the close friend of three Emperors, Tai-tsung bestow ed on him the highest posthumous title " Prime Minister of the Empire." He was a great Harmonizer of Religion, a tireless trans- 1 Chinese Bnddhism p. 124-5. 3 Ante p. 46; Note 47. 2 Heroes and Hero Worship, T. Carlyle. AND DAIJO BUKKTO 203 lator and copyist of sutras, and a co-worker with the PERSIAN monks Mailis, Gabriel and Kingtsing ^^. His school, Yogachara, founded by Nagarjuna, was revived in the ivth Century by Asangha of Gandara. 1 TE-TSUNG, ?&^ A.D. 780-804. Note 46. (p. 46.) A year after this " Virtuous Emperor s " accession the STONE commemorating the Planting of the Ta-tsin :Jc5H Lumin ous Religion in the Ten Provinces of China was erected near the Imperial Palace, and inscribed both in Chinese and Syriac by Adam, a Persian dignitary, whose Chinese name King-tsing ^^ means " one purified by the Luminous Keligion." In 782, " Prajna, a Buddhist of Kapisa, N. India, came to CHINA for he had heard that MANJUSRI ^^^^ij was in China. 3 " He arrived at Canton and came to the Upper Provinces. " Together with Kingtsing- Adam, a PERSIAN priest of the Ta-tsin (Syria) monastery, he translated the Sat-paramita- sutra in seven volumes, from a Hu text. 3 Two years later, in 788, Prajna, by Imperial command, made a fresh translation direct from the Sanskrit. The first chapter thus describes " THE MIRACULOUS LIFE " " When the Buddhas pass through any city or village, they emit a golden light. Seeing this glow 4 the sick in body or 1 Note 33 ; ante p. 115. the Sai-yeu-ki (" Mission to Heaven"), 2 Dr. I. Takakusu, found a Catalo- describes the 10th incarnation of gue of the " Teachings ofShdkya " in Huen Chwang as a Pilgrim in search the Bodleian Library, Oxford, com- of the lost True Law. (Cf. Confucius posed by a Buddhist monk A.D. 785- Note 37. " To Him give all the 804? from which I quote the above Prophets witness," Acts JO, 43. See (Nest: Montn t p. 72) as it sheds a also Alopen and Lao-tzu, Notes 41, curious side-light on MANJTJSRI (Note & Cf. Matt. 17. 11-13.) 35), incidentally comparing him with 3 " Hu " is the Uigur script, Kingtsing possibly as a Ke-incar- derived from SYRIAC, which was nation? cf. ante p. 103. n. 1. widely used in Central Asia before The idea of the Ke-incarnation of the spread of Islam, a Sage in other lands was familiar to 4 Kokuhoshi s Cave in Korea was the Chinese, e.g. Lao-tzu was said to illuminated, and so was Bodhi Dhar- have been re-born in PERSIA ; and ma s in Honan, (Notes 24, 58.) 204 SYRIAC CHRISTIANITY mind are healed, the crooked straightened, the lame walk, the blind see, deaf and dumb hear and speak ; the proud become humble, the timid fearless, the hungry and thirsty fed, the prisoners set free, grief-stricken ones consoled, etc., etc." 1 In 804-806 Kobo Daishi fofeXflft studied Sanskrit from Prajna ^^ who, like Amogha, was a Kashmir monk. Ere leaving Sianfu the Emperor gave him a Eosary and a box on which is a Cross similar to that on the Syriac Stone. It is still preserved at Koya-san, like the Taizo-kai mandara of Graat Mercy which Kobo received from Amogha s disciple, Keikwa Ajari (the first Chinese Patriarch of the Mahayana) , together with Shingon the True Word, and its Secret Doctrine Milckyo? When drawing this mandara for Kobo, Keikwa reversed the TRIANGLE therein which Nagarjuna drew downwards, Dai Nichi Jcyo distinctly says : " Above Dai Nichi s figure draw the Sign of Henchin, which is common to all the Nyorai and should be a TRIANGLE.* Its apex must be down towards DAI NICHI. " It must rest on the pure White Lotus and be surround ed with TONGUES of FireJ which are All-illuminating." Above the Triangle Shaka sits, and above Him is Monju (MANJUSRl). 5 In the centre of Keikwa s Triangle is a second solid-cubed Svastika, 8 from whose top issue Three TONGUES of Fire. 7 This Svastika replaces I. H. V. H., the Four-vowelled Name in the Hebrew Tetragrammaton. 1 B. Nanjo s Catalogue No. 1004 ; 7 Like that at the Messiah temple cf. Ma*. 11. 3, 4. at Zenkoji. 2 Notes 33, 60- " For the first Five Centuries the 3 Always the emblem of the Tin- Cross was ignored." (are Scaglia s KITY in UNITY. Notes 37, 39. words in " The Catacombs of St, 4 See ill. Note. 37 "Traces"; 29 Callixtus " pub. at ROME 1911) "the Cambodian Basilica. only Cross in them was the crux 5 Notes 31, 32, 29, 33. grammata" (i.e. Manji, Svastika, 6 Notes 18, 28, 33, 35, 58, the Twin Note 9.) Cf. Ante p. 67. of Shaka? Acts 2, 3 ; ante p. 147. and n. 6. AHD DAIJO BUKKY3 The whole rests on a Lotus and is surrounded by a glori ous halo of Rainbow-coloured flames. "Fire (say the Jewish Eabbis) was in the Altar itself rather than on it." At Senganji (the daughter temple of Dai Kegonji in S. Korea (Note 33, 37.) and at Yutenji in the Inner Kongo, the Three Buddhas are depicted descending in a Triangular Kay on Shaka s head, whilst He baptizes Souls in Hades (Heb. Sheol ; Jap. Jigoku Jli 1 ,^ 1 ), which is clearly the Baptism into the Triune Name. In Shingon teaching the Triangle symbolizes VICTORY over DEATH. (Note 39). Kobe Daishi also took back to Japan the Sanskrit character 5i which often replaces DAI NICHI in Taizo-kai mand :a. I found it on Mt. Miya as the centre of YAKUSI.I S mon an equal-armed cross formed of two sanko, Diamond sceptres, and at Zenkoji above the tonsured head of SHAKA Nyorai. It is ident cal with the Greek ALPHA in Bevel. I. 11. A notable fact is that all Pilgrims to Mount Koya have the 5i 3?i on their wagesa. Both at Shaku Oji and Choang-ji in Korea I saw Bisha- mon carrying the TOWER, which betokens the Divine indwell ing-Presence. The Sanskrit 3i on his brow is significant when we consider that Bishamon, i.e. Tamon-tenno of the Four 1 Cf. 1 Pet. 3, 18, 19 ; 1 Cor. 15. 29. 206 SYRIAC CHRISTIANITY Diamond World Kings, is another form of Ananda who so curiously resembles Saint John. 1 c Nothing is known of Joh-anan, Saint John, after the Council of Jerusalem AJ>. 48 (Acts 15, 22, 23), nor of the countries wherein he preached the Gospel UNTIL the later years of his life which he apparently spent at or near EPHESUS, This gives large room for speculation as to his probable identity with ANAN ; (Note 22). A remarkable " TEEASUBE OF THE COUNTRY " at Taeina- dera a in Yamato, shews Tamon (whose halo is a huge Bimbo- Wheel of the Law) with three " TONGUES OF FIRE " 3 on his head whilst, holding this TOWER/ he proclaims the Glad Message of IMMORTALITY and INVINCIBILITY ! A Vth Century Christ on the Cross is on an ivory casket in the British Museum ; but it was only in A.D. 683 that the Council of Constantinople decided to place the actual Figure on the Cross, and until the Xth Century it was ever robed and crowned. 5 The Angel s message was : " He is KISEN, as He said. Come, see the place where the Lord lay ! " He is " the LIVING ONE, who was dead but is ALIVE at God s right hand." (Mat. 28, 6 ; Acts 7, 56 ; Kev. 1.18.) In every monastery on Mt. Tiendai, in Chekiang, China, there is a hall devoted to the Five Hundred Kakan i.e. worthy cues (as in Korea, 7 ) and in the forests their harmonious chants are often heard before sunrise. Beturning thence in A.D. 804, " filled with insatiable zeal and wishful to save all men," Dengyo Daishi (the Japanese monk Saicho) founded Tendai-shu, on Mt. Hiye. 8 1 Cf. Rev. 1. 7, 8 ; 3, 12 ; 9. 4. and hall, are prominent in all the larger ante p. 143. n. 2. Chinese temples. 2 Cf. Note 49, the Lotus Princess. In the Gospel of Nicodemus 500 3 111. my World-Healers p. 127. soldiers guarding the Tomb were 4 Cf. Kasvapa, Note. 1. startled by the Earthquake. 5 Ante p. 67, n. 2, Crucifixes- But, are these Rakan not " the 6 Note 33, 43. Five Hundred Witnesses" of the 7 Cf. Notes 1, 3. At Shaku-Oji, ASCENSION ? (ante pp 6, 7, 193 ; 1 Cor. Korea, SHAKA is the Central Figure. 15. 6.) These "Five Hundred" with 8 Hi, FJUE, the Keltic name of St. MAITREYA S image on the Altar Columba s island in the Vltb Century., facing the entrance of their Worship was Latinized into Hyona or IOUA; THE EMPTV SEPULCHRE, IN FORM OF A TOWKK, is SVRMOUNTED BY AN EQUAL-ARMED CROSS. THE SOLDIERS SLEEP. THE ANGEL EXPLAINS TO SS. JOHN AND PETEU "IlE is RISEX! AS HE SAID." THE TOAVER KESEMKLES THAT OF THE THREE WORLDS TAKEN BY KASYAPA FROM UDYANA TO CHINA, A.D. 5. To face p. 206. From an Ivory car-dug in the National Museum, Florence. AND DAIJ5 BUKKYO 207 Dengyo carved the image of YAKUSHI, the " DIAMOND Buddha " (Notes 1, 40) Who, with His 12 Generals of the Divine LAW, " armour-clad " (as in the East Syriac Office], is on the High Altar of the Crypt (called " Boots of the Middle World ") in the chief temple on Mount Hiye. In 811 he placed three images (still visible) in a temple thereon in which Kwannon, the VoiCE, 1 and Miroku, " whose Name is LOVE and His essence WISDOM," are on either side of Taizo-kai Dainichi Nyorai the Great Sun of Morality All Illuminating who came down to earth from Heaven, 2 and whose SECRET NAME is the Sanskrit tri-literal monosyllable A-UM, 3$-^, Greek, ALPHA and OMEGA. S THE SPIRITUAL MOUNTAIN Note 47. (p. 40.) Is this fp$r " Usu " the " Yasu " which in the Japanese New Test : has the same characters for " JESUS " as in the name of Prince Suryo Yasu who instructed Kumarajiva in the IVth ceetury (ante p. 183 and n. 3) ? " A survival of Eastern usage is the monogram I. H. S. supposed by some to be the initial letters of the Latin words lesus Hominum Salvator JESUS, the Saviour of men. " But the old Irish were well aware that they are the first three letters of the (Greek) name of Jesus, IHCOTC. " In the Glossary attributed to Cormac, King and Bishop of Casper, written at the close of the IXth century, is the following entry ; HIC, or lyaouz ; Irish, Isu, JESUS. In this term the Saviour s name is found. "* The Bachal Isu, which St. Patrick received from CHRIST cf. Note 9, Svaslika. Mount Omi 4 Church of Ireland p. 131, T. (Note 28) in China is similarly con- Olden, Ib92, which bheds valuable nected with Fire. light on the Eastern origin and 1 Ante p. 148 n. 2; Vach-Isvara, practices of the Keltic Church, which the Voice Deity, the Manifested Form claimed its descent from St. John, of AMIDA, His Voice or Word. Cf. The visits of EGYPTIAN monks to Gen. 3, 10 ; John 1. 1. Ireland have an important bearing on 2 Ante Notes 31, 42. this subject. 3 Note 37. 208 SYRIAC CHRISTIANITY Himself, still exists and is reverenced in Ireland as " the Staff of JESUS." Thus the Crozier borne by Jizo Bosatsu itJi^^iM (Korean and Chinese, Titsung) conquers ti-yu i&2Jt, the earth prison or Hades, and bursts open its gates. Unlike other Staffs, it has nine rings indicating the Nine worlds leading up to the Zenith. When, clad as a High Priest with shaven head, Jizo, the Healing Teacher of the Unseen world, enters Hades (cf. 1 Peter 3, 18, 19) the Ten Judges thereof stand reverently before Him, The brilliant Tama-pearl He holds illuminates the darkest recesses of the lowest hell, Amchi, where the worst of all moral offences FILIAL IMPIETY, is punished. Dwelling in a cell on the highest and grandest mountain in the British isles Croagh Aigle, "the Spiritual Eagle Peak * Patrick, with this Staff of Jesus, expelled all snakes from Ireland. The Eagle is a HEBREW symbol for the SPIRIT, " I bare you on Eagle s wings unto Myself," (Ex. 19. 4.) The Mahayana sutras say that when, from the Vulture Peak of the Spiritual Mountain, Shaka Nyorai proclaimed the Laws of the New Kingdom to the FIVE HUNDRED rdkan 1 AMIDA, the Heavenly Father, gave him a fleur de luce, the Flower of Light 2 i.e. Enlightenment, Regeneration, and Purity, which Tathagata, the manifested GOD, S transmitted to Kas- yapa. 4 The IVth century (when St. Patrick s mission to Ireland began, A.D. 397) was a time of great mental, spiritual, and 1 Notes 1, 3, 31, 58. New Test : and in both the True and 2 Cambojan Basilica, and Nestorian Holy VINE is mentioned and the Stone, Notes 29, 54, ante p. 48. teaching of The Immortal Life given 3 " No man can see GOD at any through the Name. " We thank time. The only-begotten Son, which Thee, O Holy Father, for Thy Holy is in the bosom of the Father, He Name which Thou hast enshrined in hath declared Him." John 1. 18. onr hearts." (Did: X. Cf. Amitabha Prof. Harnack pointed out the and the Namu Amidi Bittsu). striking connection between the Eu- This Johannese atmosphere, which charistic prayers in Didache (IX, X) also pervades the Hokkg and San- and the Fourth Gospel (VI, XVII). bukkyo, can only be traced to one In both GOD isaddressed as " HOLY source. (Cf. Note 30.) FATER," but nowhere else in the 4 Note 22. AND DAIJO BUKKYO 209 physical activity in the entire Church of GOD from furthest West to furthest East. 1 In his valuable narrative, " Tlie Hermits, the Rev. Charles Kingsley says " that the Irish Church and its disciples of lona and Scotland, derived their peculiar tonsure, their EASTERN mode of keeping the Paschal Feast, their use of Bells, and other peculiarities, seemingly without Roman intervention, 1 is a mystery still unsolved. 3 " In the above Cell-hung till late years (now preserved in Dublin) an ancient Bell such a strange little oblong bell as the Irish saints carried to ward off demons ; one of those magic bells 4 which appear, so far as I am aware, in no country save Ireland and Scotland TILL ive come to TARTARY and the BUDDHISTS," (pp. 15, 252). In South Korea the triple Gateway of Tong-td-ssa, " Wonderful-power-Way-temple " (Jap. Tsu-do-ji), founded A.D. 644, is inscribed " SPIRITUAL EAGLE MOUNTAIN."" A Staff brought by Kobo Daishi from Sianfu (now preserv ed in Saikoku-ji, Onomichi) differs from the ordinary sistnnn having only Three Rings instead of six or nine. This Shdlcu-jd is peculiar to the Mahayana. At Itsukushima Kobo changed the form of and coloured the old Shintd torii vermilion. Here is also a four-pillared monument with the Resurrection-cock 6 surmounting the tnitsu domde," 1 Crest of Kompira " (which is familiar to Westerns as 1 Note 33. shach, became spiritually acquainted 2 See ante p. 78 ; also Note 58. with the ascension of the Abbess 3 Notes 17, 33 Shaka and the Hild in company with angels to Im- YuetchL mortal Bliss." (See Notes 38, 33, 49.) 4 The Venerable BeJe records 5 In Japanese, the Vulture Peak (Ecc. Hist. ch. 23) how "the well- is translated Mount* Reishu, t>. known sound of a Eell in the Air " Mountain of the Spiritual P^agle." used to awaken the nuns and call Here Ananda received the Hoke- them to prayer, when any of the kyo which he wrote with his own community was taken out of this blood. [Cf. Notes 1, 21, 22.1 world. Thus those who dwelt at 6 Cf. Ante p. 104, n. 2 ; Note 1. Hackness, 13 miles from. Streanel- 7 A form of Svastika, [Note 9.1 210 SYRIAC CHRISTIANITY the " Crest of the Isle of Man " an island converted to Christianity in A.D. 440 by St. Patrick). It is encircled by the same device as on the Nestorian Stone viz. Two Dragons and the PEARL. THE ANTIDOTE OF MORTALITY Note 48. (p. 47.) Eminent modern scholars identify Lii Hsiu Yen, g 5f? J||, (the Calligrapher of the Chinese ideographs cut on the SYRIAC Stone, and who held a Government post at the foot of Mount Tiendai in Chekiang), 1 with Lii Yen who, at that very time, founded the Chinese " Religion of the Pills of Immortality " Kin-Tan-Eiao ^Q-jffc, which now numbers over 10 million adherents. Prajna, " the Tripitaka scholar of Kashmir," who co operated with King-tsing, and with Kobo Daishi, was an Abbot of this sect, whose founder said he had " received the Doctrine through transmission from the Greatest of the Im mortals 700 years before." 2 A fragment of the Kin-Tan- Kiao Liturgy, discovered among the " Complete works of Lu Yen," resembles a Nesto rian Liturgy found by M. Pelliot at Shachou, A.D. 1908. It has diptychs like the SYRIAC Church, and the soul- names (ihai) of Daijo Bukkyo, which are akin to the Chinese ancestral tablets. [Cf. Note 59.] These Pills three in number are still used in the Jovo Rinpdche " GOD who-came-down,"-Temple 3 in Tibet, clearly due to the Chinese princess Wentching s influence A.D. 641, when she went as a bride from SIANFU to LHASA.* In the Syriac Liturgy of Mar Adai and Mari, the Cele brant says : " Thou art the ANTIDOTE of our Mortality, 1 Again, " He healeth the broken in heart. Our Lord gave the 1 Notes 33, 43, 49. 4 Cf. Notes 28, 31. 41, and the 2 Cf. Note 43. Baptism of T ai-tsung, 59. 3 Cf. Notes 1, 28. 31, 33, 5$. PATRICK. A.D. 377-464. LEAVING GAUL, "HIS SPIRITUAL HOME," HE EMBARKED FOR IRELAND m THE NAME OF THE BLESSED TRINITY san-L "BELIEVING IN A TUREENESS, CONFESSING A ONENESS, MET IN THE CREATOR,*HE AROSE IN VAST MIGHT." Note the Early Christian tonsure of his whole haad. The Bachall Isu, as he stood on Croagh Aigle, banished the Snakes from Erin. Of. p. 233. face p. 210. AND DAI JO BTJKKY5 211 Medicine of Repentance to the sealed Physicians, who are the priests of the Church disciples of the Wise Physician." It also mentions " THE MYSTERIOUS MEDICINE." Dr. J. M. Neale considers this " Liturgy of PERSIA or EDESSA " to be" of such great importance that it should be brought prominently forward as perhaps the very earliest of the many formularies of the Christian sacrifice." A characteristic phrase in the Invocation " changing them (the elements) by THY HOLY SPIRIT " is omitted in the Roman Liturgy. 1 That of Malabar speaks of the Consecration being to transform the elements (a) in themselves, and (6) to the recipient : The Word of GOD and the Holy Spirit are needed to com plete it. Then follows the Intercession for the quick and dead, iliai, as in St. Chrysostom s Liturgy. Mar Adai s Liturgy* being the chief Mass-ritual of the ASSYRIAN Church, was once spread over the greater part of ASIA at least as far as SiANFU, 3 where the Cathedral was near the chief Buddhist Temple, to the Imperial Palace, and to the great STONE OF WITNESS, with all of which our Japanese Monk Kukai, Kobo Daishi, must have come in contact on his visit, A.D. 802-804. Hiien-tsiang, who was absent in India (A.D. 629-647) when Alopen s Mission reached Sianfu, wrote that NAGARJUNA, the second Mahay ana Patriarch, 4 was " Skilled in the art of compounding Medicine. " By taking a Pill daily he nourished the years of his life so that neither his mind nor appearance decayed." 5 And in Ho7ce-7tyd (ch. 16) Nyorai, the INCARNATE GOD, says : " As GOD dwelling upon earth, I have Medic ne to cure all sicknesses. If you partake, your troubles will soon flee. 1 Ante, p. 60, n. 1. 4 Note 38. 2 Note 5. anie p. 106. . 1. 5 Buddhist Records Vol. 2. p. 12. 3 Cf. Nile 58, Eread of Turna. 212 SYRIAC CHRISTIANITY " The Illumined Saints send True Medicine to their patients." 1 In his Epistle to the Ephesians Ignatius, the Martyr- bishop of Antioch (A.D. 107-116) wrote " : " There is one PHYSICIAN, of a nature at once human and Divine God in Man, true Life iu death Jesus Christ our Lord." This is none other than Julai Nyorai ! (Cf. Note 1.) In the IVth century, Ephrem of EDESSA wrote of " the Drug of Immortality." The Chinese Epic Sai-yeu-ki ffij^fS (written by the greatest prophet of Mediaeval Asia, whom Kublai Kaan summoned to advise him A.D. 1297), speaks of " the Immortal Pills ; the most precious things of the Immortals : the true Im mortal Pill that restores the Soul nine times from death," and quotes Kuanyin saying She " prepared the Pill of Immortality." Nearly 500 years later another illustrious allegorist, John Bunyan, a Puritan martyr, wrote from Bedford jail of " the Unique Pill of Immortality ; a Universal Pill ; a preventive of Disease, as well as curative, which will make the man who uses this Physick as he ought to live forever. " The Master of the College of the Physicians compounded it. (Heb. 13, 11-15). " The Pills must be taken fasting three at a time in a quarter pint of Tears of Repentance." 2 MAILAS, THE MEEK, 8 OF EOYAL BALKH. Note 49. (p. 47.) Prof. Beal more than once called attention to the fact that the Mahayana and its GREAT WAY Scriptures, found their way into India from BAKTRIA.* 1 New Test. H. B p. 209, HI 4 Life of Huen-Tsiang, p. 202, n. 2. 2 Pilgrims Progress-front this See Notes 16, 54, Baktrian Gospels ; World to that which is to Come. " SCYTHIC Buddhism," and 58, St. 3 Kanishka of Gandara had a Andrew s Mission. According to clever, intelligent physician distin- Lenormant (v. ii. p. 127), the Scy- guished for his meekness." thians were so called from the Gothic AND DAUO BUKKTO 213 The Imperial Chronicles of Japan, written A.D. 797, record that in the year 736, in the 7th month, an Imperial audience was granted at Nara to a Japanese Embassy returning from T ang i.e. CHINA, togetker with three Chinese and one PERSIAN ; and in the llth month the Emperor Shomu granted favours to those Envoys, and to the Chinese and LI-MI-I, the PERSIAN, respectively. This was doubtless due to an introduction from Hsiien Tsung, the greatest Chinese emperor since T Ai-TsuxG. 1 " Li-mi-i " (says Prof. P. Y. Saeki) should be " Mills, the Physician 2 or Medicine-man." This sheds important light on the Grape-bordered image at Shin Yakushi-ji, " the Saviour- Healer " with the wide open eyes, carved by Gyogi Bosatsu ^nH-^jH as a thanksgiving from the Emperor Shomu for his recovered sight, above which is the Luminous Pearl and also on the wondrous Appearance at this very time of Yakushi Himself as a Leper 5 to the Em press Asuka (who had established a votive hospital for 1000 patients) ; and, still further, on the Special Revelation of Amida s TRUE FORM granted to her niece Chujohime t\ 7^1(5 who, expelled from home by her step-mother, became a nun at Taema-dera in Yamato where the beautiful Mandara worked in Lotus-thread by this Fujiwara princess is still preserved ; together with the Sanskrit tn-literal 5i~^ A-UM, woven in her own hair. 4 word Skiatha, an archer. They were London, and the very interesting re- famous archers." (B ;i% Catena p. productions which accompanied it. 127.) Cf. "the children of EPH- "The picture worked by the EAIM," Ps\. 78. 9, with p. 54, ante LOTUS PRINCESS shows certainly a and Notes 16, 33. very striking resemblance in composi- 1 See Notes 41, 43. tion and style to many of the large 2 Cf. Notes 33, 40, 49. 48, 49. paintings on silk found by me at the 3 Cf. Mat hew 25. 85-45 ; Isaiah 53, Thousand Buddhas" of TUN-HUANG, 4. ntg. " as a Leper." and the date indicated by you for the 4 The following letter from Sir Princess makes this resemblance still Aurel Stein of Tunhuang discoveries more interesting. fame is interesting : " I am communicating your letter "Srinagar, Kashmir, India, to M. Petrucci, an expert student of April 26, 1913. Far Eastern Art, wh > is my collo- " Please accept my best thanks for borator for the art materials brought your letter of March 14, received via back from Tun-huang. 214 SYBIAC CHRISTIANITY Her Reception into Paradise, in accordance with Amitab- ha s beautiful promise, is yearly celebrated at Taema-dera. " Those who keep The WAY of the Bodhisattvas and ever meditate on Me with pure heart at the end of their life I, with an innumerable assembly, will fly to welcome them, so shall they return to be born in My Kingdom." 1 This most impressive event is known as " the Peacock Festival." 2 At Hokke-ji, the Lotus temple, (one of Kwannon s 33 Holy Places) a VHth Cent : image represents Kwanzeon in the Form of this Empress, in harmony with the Fumon-bon teaching of the Lotus Gospel, (Ch. 25). Hence her title, Komyo Kogo, the Luminous Empress ; (see Notes 4, 52.) In the Lives of the Saints Alban Butler relates how in the Middle Ages in Europe religious people visited hospitals to suck the lepers wounds, so as to render the surgeon s knife less painful before the age of anaesthetics. The condition of healing, imposed on the Japanese Em press, was similar. Having complied, the Leper vanished from her sight exclaiming : " I am YAKUSHI NYOBAI ! " The Korean monk Gyogi in 742 (being Sleeve-adviser to the Emperor), was sent to " enquire " at the Shinto Shrine of Ise where, after a week s prayer and fasting, outside the Gate, he received an Oracle 5 which IDENTIFIED Arnaterasu Omikami with Dai Nichi Nyorai the Omnipresent Sun : 6 " Your Nara find is certainly a re- Some say that Shinto was founded markable illustration of the influence upon the Mahayana. It may be the exercised on early Japanese Art by other way, for Shinto temples are Buddhist hieratic painting as intro- arranged like the Chinese-Jewish duced through Central Asia." synagogue at Kaifeng. (Note 35.) 1 Lokharaksha s rendering of The 108 Oracles of Shen-t5o, Shinto, Ainida s Eighteenth vow. Cf. Note THE SPIRITUAL ROAD, ara strongly 06. imbued with MOSAIC teaching. 2 Cf. Note 58. Prof. Genchi Kato. Ph. D. Tokyo 3 See Note 40. Imperial University, lately translated 4 Cf. I Samuel 9, 9 ; 2 Sam. 16. 23. this " Warongo," (Yamato Analects) 5 Cf. 2 Chron. 6. 7. rightly calling it a "Japanese Bible." 6 See Notes 1, 41 Diamond Pro (Trans : Asiatic Soc : Japan Branch, phecy and Is. 1917.) H 2 >. ^* v ?5 -^3 IM S j rt - : -I I 1 ^ -a iff J * 33*? 5 ;= <= "o 3 5 S"< 2 S 13 > J ^ -: GH g ^ o * ^ g g. "o i2 * s 1 ^ 5 .j r *r? 2> S3 ? r-- w s!S* J ^ ^ ** ^ cs i> "lil ~ o < - > J3 *l AND DAIJO BUKKYO 215 This resulted in the erection at Nara of the marvellous Dai Butsu image of THE LIGHT personified, to which every soul in Japan contributed its mite. As Shomu Tenno became a recluse and took the monastic name : " Slave of the TRINITY " l (Jap. San-i) we may reason ably presume that this was due to the spiritual influence of Milis, the priestly physician of Koyal Balkh, and compare it with the fact that Buddhist connoisseurs suppose that the unique Grape Vine-border around the above image of Yakushi was derived from BAKTEIA. 2 [Cf. Notes 18, 24, 58.] We should also search for the BAKTBIAN GOSPELS (p. 113, n. 2 ante) lying dormant in Buddhist Monasteries in Japan and Korea. GABRIEL li^ij. Note 50. (p. 47.) Yeh-li ^^ij, 3 arrived with a Persian Envoy, A.D. 732, and was given a Purple Kobe and honoured with the Directorship of the Imperial Bureau of Kites and Ceremonies, Music and Sacrifices one of the oldest CHINESE institutions which had been revived A.D. 704. 4 As Bishop Gabriel became Prior of the Persian monastery, founded in Alopen s time, this fact is most significant shewing how influential the SYIIO-ETIIIOPIC MISSION was when the Buddhist Patriarch Amogha Vajra (Jap. Fuku-Kong5 ^fiQ from Kashmir was all powerful at Court. There was no clashin of interests or ideals ! MAKCO POLO AND TUNHUANG A.D. 1271-1295. Note 51. (pp. 51, 52, 59.) Sir Henry Yule in his notes on Marco Polo says that " Then, as for centuries before, was diffused over ASIA, to an extent of which there is but a faint conception generally, 1 Cf. Gondoforus, Note 56. 4 Nestorian Monument pp. 135, 225, 2 Ante pp. 117, 119, 134, 137. 232, 252. 3 Jap. pronunciation " Gyo-ri." 216 SYRIAC CHRISTIANITY NESTORIAN CHRISTIANITY which had a chain of Bishops and Metropolitans extending FROM JERUSALEM TO PEKING during the Early and Middle Ages." And, again, " Over all the Kingdom of Tangut, 1 in Tenduc, and the cities East of it, as well as in MANCHURIA* and the countries bordering on KOREA." * * * Attention should be paid to Marco Polo s mention of the unique position of Nestorian Christians at Tanguth, where there was a Metropolitan in A.D. 800 ; and, also, to the still earlier record by an Armenian in 1243 (quoted ante p. 53) of those Christians and their earliest tradition and worship, which sheds a flood of light upon the Myriad Caves 3 discovered at Tunhuang by Sir Aurel Stein, and the BAKTRIAN Gospels found at Turfan which differ from any known to us. 4 In the FIRST Century MAR AGAI brought the Gospel into those parts. 6 In 1916 a missionary told me of Zuiganji in Northern Japan, but illness prevented my visiting it. This temple, restored 300 years ago, was founded A.D. 849, by Jikaku Daishi. Its history is only obtainable there. Murray s Handbook for Japan ^describes as " old quarries, some large excavations in the sandstone rock," of which my friend wrote : " There are hundreds of Caves in the rocks which are very high, that were formed originally, I presume, by the washing of the waves hundreds and hundreds of years ago. They were used as dwellings by the monks of the Zuigan-ii temple, and even now they are/wW of relics. " I believe there is a wealth of knowledge to be got out of that temple bearing on the subject that interests you so much. The monastic cells resemble those of the Thousand Buddhas at Tunhwang, and the frescoes are very interesting, strongly reminiscent of the Roman Catacombs." 1 N.W. of China, in the Oasis, 3 Note 38, Bread of Tuma 58. called " Great Tartary " or " Little 4 Ante p. 113, n. 2. Bokhara." 5 pp. 52, 53 ; Note 53 ? 2 Cf. Manjusri Note 35. AND DAIJO BUKKYO 217 Describing St. Thoma s Mount in Malabar, Marco Polo says " Both Saracens and Xtns greatly frequent it in pilgrimage although it is a place not very accessible. For the Saracens (i.e. the Moslems) do hold the Saint in great reverence and say that he was one of their own Saracens and a great prophet, giving him the title of Avarian Holy man." 1 In 1369 1405 Timur s invasion 2 extinguished Christianity in CENTRAL ASIA, whilst in 1348-9, the Black Death ravaged EUROPE and swept off 25 million people. But Messer Marco " Milliones " Book of Wonders, written in jail at\ Genoa, 1296, was destined, 300 years later, to inspire the Italian Christopher Columbus with the idea of reaching JAPAN (who thereby discovered AMERICA); and also the Portuguese Vasco da Gama who, after rounding the Cape of Good Hope, reached South India where, 40 years later, F, Xavier (visiting a training college founded for natives, met three Japanese students), 4 brought over by Mendez Pinto. These invited him to Japan, where he arrived in 1550 spent 6 two years, and prophesied that one day his beloved Japan would be at the head of all the Nations in ASIA ! " FKOM JUDEA TO CHINA." Note 52. (pp. 40, 45, 48, 49 59.) MATTEO RICCI, entering China A.D. 1583, succeeded brilliantly at the Chinese Court. The Prime Minister Su Kuang-K i ^^^F, becoming his convert, was named Paul, and his daughter Candida versified the Gospel and sent blind men all over CHINA to sing it. Being a skilled cartographer and an eminent scholar, Kicci drew maps which convinced the high officials that " Ju- te-ya," where the Lord from Heaven was born and preached Salvation, was no other than the " Ta-tsin " ^c^| of a/cient Han history. 6 1 Vol. 2. cb. 4 Note 38, 2 Ante p. 55, 19. 5 See Notes 37, Uzumasa ; 41 Tii 3 Notes 33, 35. Tfeung; 43 Hsiian Tsung. 218 SYEIAC CHEISTIANITY In 1610 Ricci died. 1 Fifteen years later, tbe RESUE- RECTION of the SYEO-CHINESE STONE 2 placed these Biblical facts on a solid CHINESE basis. No wonder, then, that the labourers who unearthed ifc, regarded it as " very precious/ and ran to tell the Governor, who " immediately came to the spot and reverenced ifc ; " and that on seeing a rubbing of the Inscription ^M, Leon Li, 3 a Chinese mandarin and Doctor of Literature, said : " We never heard the name LUMINOUS RELIGION before ! But is not this the same Western Holy Teaching that Matteo Ricci preached ? " ILLUMINATORS. Note 53. (p. 53). At " the Great Intercession " in the AEMENIAN " Divine Liturgy " the Deacon standing with folded hands, at the right end of the Holy Table, distinctly names " Those who first preached the Gospel, and our first ILLUMINATOBS, the Holy Apostles, Thaddeus and Bartholomew," etc. The Armenians claim that those Apostles founded a Church in AEMENIA as early as A.D. 34. 4 Mar Adai 5 (Thaddens) a native of EDESSA of PAETHIA" coming to worship at Jerusalem, heard John the Baptist preach and was baptized. Later, following CHRIST, he became one of the chosen Twelve Apostles. Sent by the Lord to King Abgar, he instructed great 1 Alas ! in 1619 we find the Ming wholly to the Law of GOD. (Cf. dynasty receiving foreign Cannon Gondoforus and Chrism, Note 56. from the Portuguese by the aid of also Xavior at Yaxnaguehi, ante p, the Jesuits at their Court, and in 185). 1645, great execution done upon the 4 Notes 31, 32, 36. Hanchus by the superior artillery 5 Ante p. 40. cannon actually cast by the Jesuit 6 Cf. Note 36, Gregory Lusavo- priests themselves ! ritch, " the Illuminator, who found- 2 Cf. Note 54. Roman Catacombs. ed the State Churcn of Armenia, A.D. 3 Dr. L6on, healed through Bap- 304 was also a PARTHIAN. Many tism and the Holy Oil, received of the Monasteries he founded still bodily strength and his soul super- exist. normal power by conforming himself AND DAIJO BUKKYO 219 multitudes at EDESSA (where there was a large mercantile colony of Hebrews, Greeks, Syrians, and Armenians), baptizing them into the TEIPLE NAME ; (Jap. San-I) 1 " Illumination " was synonymous with Baptism ; but the point for our present consideration is the connection between the above term " Illuminators " with Hebrews X. 32, and the " Luminous, Clear-light Doctrine " of Far Eastern Mahayana Buddhists ; the " Luminous Churches " founded (as the SYRIAC Stone records) " in the Ten Provinces of China " ; and (may we not add?) the name of Asuka-hime, the con temporary " Luminous Empress " Komyo-Kogo, in Japan. 2 Tacitus, the Eoman Historian, mentions the trial for " foreign superstition " in A.D. 57, of " Lucina," the noble Eoman lady Pomponia, wife of Aulus Plautius, (Governor of Britain in A.D. 43). This lady survived until A.D. 80. De Rossi (who for 40 years explored the Eoman Cata combs) 1 considers that the " Crypt of Lucina " is undeniably her s, in whose garden the martyred Apostle Paul was buried. 8 ARISTIDES (d. 130), in his Apology to the Emperor Hadrian described the Christians as "a New Eace whose teaching is the GATEWAY of LIFE." (ill Miyajima.) In the Second Century, A.D. 160, we find Lucius a British King, called in the Welsh Triads Lleufer Maur, " the GREAT BRIGHTNESS or Luminary," because he protected and nourish ed the infant Church. Tie Buddhist Creed says : 4 " The ILLUMINATORS depending on this Eternal Wisdom are without anxiety * * * have no fear, and are free from impossible dreams * * * They are eventually Immortals." In the xivth Century there lived an Italian saint, Cathe- 1 Note 54. (B. Nanjio s Catalogue No. 0) as 2 Note 4 c " the Primer of Religion and of Eud- 3 Of. Parthian princess. Note 36. dhism," by Dr. T. Richard in Mission 4 Transl ; from Buddhist Tripilaka to Heaven pp. 152-3. 220 SYRIAC CHRISTIANITY rine of Siena, whose Treatises are perhaps the most perfect exposition of the Mahayana NLikkyo existing in tha West : " They are truly Suns and therefore this PEARL of Justice which shines in them was not dimmed in My anointed ones, My Christs 1 . * * *. " Those who spiritually shed forth in the mystical body of the Holy Church the light of supernatural science, together with the colour of an honourable and holy life, following the doctrine of My Truth which they administer in the ardent love with which they cause barren souls to bear fruit, illuminating them with the light of their science 2 * * * thou seest that they are the Sun, because they have taken the condition of the Sun, from Me, the TRUE SUN. " They are truly Angels 3 placed by My burning love like lanterns. They lost every fear, because they were not alone, but were accompanied I responded to the love, faith, and hope they had placed in Me." EESUEGAM ! Note 54. (pp. 44-50.) (A.D. 1578,-1625,-1799,-835,-1866 1918.) In A.D. 1578 some Italian peasants digging in a Horn an vineyard suddenly struck a subterranean gallery leading into labyrinthine avenues filled with seven million graves. This vast City of the Dead, now known as " the Cata combs," was for centuries absolutely forgotten in EUROPE, hence the legends of the Martyrs therein buried were deemed " fabulous " and " mythical." 4 By the tireless efforts of Bosio, De Eossi, Marucchi and others, a score of the Historic Crypts of the more renowned Martyrs in the first 250 years of Early Christian Faith-i.ft, 1 Cf. Gondoforus, Note 56. " ordained " by Kwannon, who laji 2 Note 52. Her hand on their heads. 3 Cf. Manig, p. 14 ante. In the 4 Cf. Gondoforus, Note 19. Chinese Epic, Guardian-Angels are AND DAIJ5 BUKKYO" 221 from NERO* to CONSTANTINE the GREAT were found and identified, whilst countless others still await exploration, and their Epitaphs deciphering. The first explorers, (amongst whom was Cardinal Baron- ius, ante pp. 19, 124) exclaimed : " There is LIGHT in this darkness ! there is LIFE in these tombs ! " for the myriads of Epitaphs told of indescribable joys " in PAEADISE 2 our Coun try ! " and of that Realized PRESENCE which supported the Confessors of THE NAME 3 through all sorrows and suffering, of which Hiuen Tsiang s experiences give such undeniable proofs/ whilst the Symbols of the DEATHLESS LIFE are identical with those of the Mahayana, or KHOTAN Buddhism ! Note that in the EARLIEST Epitaphs THE FISH- SYMBOL painted, carved, or written, is the most frequent. 5 It was a short but complete Credo a tessara, or SIGN quite unintelligible to Pagans but most precious to the Christian, and used as a baptismal amulet. 6 The Three Children in the seven times heated Fiery Furnace at Babylon were often represented, with whom a Fourth was ever present namely, " THE ANGEL OF THE DEW " i.e. Kwanzeon Bosatsu !, who in St. Domitilla s Catacomb is depicted (under another name) with the Great Fish in a Willow basket (see ante. p. 187.) Within 50 years another Resurrection occurred in SIANFU, (the oldest and most historic city of the FAR EAST, in existence 1 The earliest dated inscription is 1911 ; and my Sv f>ols of The Way A.D. 72, the 1 test A.D. 410, (Hulme). Far East and West. 1 M ; also Life (See Note 36 Anshikao s relatives). of Hiuen Tsiang, (S. Beal). 2 Skt. Sukhavati, (Jap. Gokuraku 5 Notes 13, Dag ; 1, Ichthus ; 43, g*!*, Korean, Kuk-nak, Infinite Joy, Kanshin. cf. Note 08, Kumarajiva, ante p. 173, 6 Note 33, Cf. Pyong-yang. Some n. 2, Domitilla. such are in the Shoso-iu at Narm, 3 Cf. Jundo, Not - 33. amongst the treasures cf the Emperor 4 The student should consult Dean Shomu and his " Luminous Em- Spence Jones s " Early Xtns in Rome" press," Notes 43, 49. 222 SYRIAC CHRISTIANITY B.C. 2300) ; which, testifying in a similarly atheistic age, confirmed the Truth of the Divine Oracles. In 1625 some Chinese labourers digging a grave for the Governor s child " a devout little Buddhist " suddenly struck a Mighty Stone, no other than the SYRO-CHINESE TABLET I 1 which having silently witnessed for 84 years A.D. 781-845, at Sian-fu (Jap. Cho-ang M^C/ft 1 ) totally disappeared, alike from sight and mind, in the dire persecution which then arose by Imperial Edict against both SYRIAC CHRISTIANITY and DAI jo BUKKYO Khotan Buddhism when the innumerable convents were all destroyed and the foreign teachers banished. 2 Soon after this CHINA, racked by internecine strife, was plunged in darkness, Intercourse with the outer world ceased for centuries and all communication with Japan was cut off, but not before Kobo and Dengyo and Jigaku Daishi and their predecessors" who visited CHINA in search of spiritual lore, had extracted the Essence of that GREAT WAY revealed to Ming- ti A.D. 61-65. This Imperial destruction was not due to enmity against Religion, but was caused by the extraordinary luxury of the Religious professors ; their silken clothes, magnificent housing, neglect of filial, conjugal and patriotic duties, their general laziness, and " meddling with politics," a custom which (too prevalent in the modern Mission-field) was strongly condemned in an Encydical Letter signed by 252 Anglican and American Archbishops and Bishops at the Lambeth Conference, August 1920. Alike in the East and West the convents owned in numerable serfs, i.e. slave?. The contemporary Abbot Alcuin had 20,000 such at Tours in France. Is it surprising that the wondrous Resurrection of this Venerable Stone-tablet 800 years after its burial produced a marvellous Harvest " crying out " as predicted by its LORD* 1 Joshua 24, 25-27. first went to China in A.D. 604. In 2 See "VVu-tsung s Edict, Nestsrian 653 240 arc recorded, and 570 in 717. Monument p. 87-90, Ct Note 35. 4 Luke 19, 40. 3 Japanese Government students AND DAIJO BUKKYO 223 apd confirming the truths taught by Ricci through his maps during 27 patient years ? The Abbe Hue describes " the great noise it made through out CHINA " ; T innumerable people coming from great distances to inspect it. 2 In 1627, 13,000 Christians were reckoned in Seven pro vinces, and ten years later over 40,000. These converts included many of supreme rank 140 in the Imperial family being baptized and 40 Chief Eunuchs* (who were then permitted to baptize 38 ladies of the Palace- harem), besides Mandarins of the First Button, literati, etc. ; and a few years later, the Empre-s Dowager and the Empress, (mother and wife of the last Ming Emperor), were baptized at Peking, together with the Crown Prince and Princess, by the Jesuit Father Koffler. The CHINESE have never disputed the AUTHENTICITY OF THE STONE, but how did foreigners receive the news ? Some of the Jesuits pronounced it to be " redolent of heretical doctrine, notably as to the Incarnation, because the missionaries of whom it tells were natives of SYRIA and Persia States infected with the errors of Nestorius." 1 Voltaire, Renan and other sceptics declared it to be " a pious fraud and a JESUIT forgery." In 1858, G. Pauthier, a French scholar, quoted Monsig- nor Visdelou that " among the pronounced character of the TAOIST doctrines professed by the sectaries of Lao-tzu 5 it is difficult to discover the doctrines of Christianity, which is not even mentioned ; " whilst the English Professor Legge observ ed that " the Inscription mentions neither the Crucifixion, nor 1 Le Chris ianisme en Chine, etc., v. 3 Acts 8. 27, 34 ; Note 24. ii. p. 319. 4 Note 57. 2 The traffic of Six great Highways 5 Cf. Ante pp 157, Ififi, 19, 199. from every quarter of China pours Too ; Parker s China and Religion p. daily through Sianfu. The proverb 121. runs : All roads lead to Chang-An." 224 SYBIAC CHRISTIANITY the death, burial and resurrection of Christ " j 1 i.e. only Hia ASCENSION. 2 Some foreigners who had never been in CHINA doubted the very existence of the Stone and, quite recently, a Japanese Episcopal minister told me that " Nestorians are Buddhists and not Christians and therefore " he had " no use for the Stone ! " It is true that Japanese scholars discover whole passages from the Mahay ana Sutras, Amida and Amitayur Kyo, quoted in the Inscription, and Korean Abbots have expressed their joy tome on finding their own terms therein (such o&fen-shen, the Saw-i-Personality who divided His body and sent Miryb k Pul, their Messiah), and have studied with delight the rubbings of the Stone from Sianfu and begged that small replicas might be set up in their own far apart monasteries. 5 I think it well to quote the expert opinion of Gibbon, one of the chief World-historians, who was by no means a partisan of Christianity. He says : 4 " The Xty of CHINA between the viith and 13th centuries is invincibly proved by the consent of CHINESE, Arabian, SYRIAO, and Latin evidences. " The Inscription of Singanfu which describes the fortunes of the Nestorian Church from its first mission, A.D. 636, to the current year, 781, is accused of forgery by La Craze, Voltaire, 5 etc. who become the dupes of their own cunning while they are afraid of Jesuitical fraud." Eitel, the German sinologue, found SYRIAC characters and ecclesiastical titles, but no " Nestorian " errors in the Inscrip tion. He said " there is no reason to call it Nestorian rather than CATHOLIC ". Finally, an exact replica of this " STONE which the builders rejected " was erected in October 1911 on the choicest of three sites offered by the Lord Abbot of Koyasan, the chief 1 Croix et Svastika, p. 128, PSre 4 Decline & Fall of the Roman Gaillard, p. 121. Empire (ch. 47) A.D. 1776-88. 2 Cf. Kdkins, ante p. 184-5. 5 With whom he had some inter- 3 See ante p. 181. n. 2. course. AND DAIJO BUKKYO 225 Buddhist Sanctuary in JAPAN, which Kobo Daishi founded in 816 after visiting Sianfu. A second replica, presented to Pope Benedict xv in 1916, (together with a copy of my book " Symbols of The Way "), by the Danish traveller Dr. Fritz Holm, won an honoured place in the VATICAN for, despite all the opposition of local missionaries and Chinese officials at Sianfu, his indomitable efforts succeeded in conveying it to KOME (ante p. 47 n 5) ; and a third Stone on a smaller scale was erected in 1916 at the Choang (SIANFO) monastery on Diamond Mountain in KOREA. THIS STONE OF WITNESS rests on a Tortoise the Symbol of Ageless-life. Crowned by a TRIANGLE resting on its- base (as Note 37) whose apex supports a huge PEARL (Jap. hosshin-no-tama) between two Dragons, 1 it is closely allied to the Second- century SYRIAC hymn " Quest of the PEARL." 2 These two Serpents of Night and Darkness figure in the Sumerian Allegory of Marduk, the Sun-god whose heel was crushed in the Conflict with the Evil One. (Cf. Genesis in). The same device, 1400 years old, was found in a dolmen between Pyongyang and Chinnampo. A copy thereof is now in Seoul Museum. The Liturgy of Mar Adai and Mori says : " The Athletes saw a priceless PEARL at the top of Gol gotha. * * * The blessed company of Athletes despised and scorned the world and its desires for the glorious PEARL which is at the head ot the CROSS." This liosshln-no-tdma symbolizes that DIVINE PRESENCE which is the root of Mikkyo teaching. The Epistle of the Galilean Churches (cited by Eusebius) 1 Skt. Kumbhira, variously render- of the Dragon," the " Crest of Kom- ed Dragon, Alligator, Crocodile, or a pira " ante p. 209 ; and Note 22. fish which carries Pearls in its tail ! 2 Note 60 ; and Sengan-ji, Note Cf. Nagarjuna s name, " Conqueror 37 ; Cambodia, 29 Pyonyang, 33. 226 SYRI AC CHRISTIA X ITY describes the Martyrs of Lyons, A.D. 177, 1 as " noble Athletes," and in especial BLANDINA, a slave-girl, who " small, weak and despised as she was put on CHRIST, the great and resistless ATHLETE, and having worsted the adversary in many conflicts won through them the wreath of Incorruption." And YUIMA $t]!|e, the dear and intimate friend of XACA Nyorai," (cf. ante p. 200) who, although a model layman, was compared to Manjusri and received the name Ta-li-Shih, i.e. " a great Athlete " (as in the SYRIAC Liturgies), " a Giant of strength," and " spoke with thunder voice." 2 He wrote Yuima-kyo? a Commentary on As vaghosa s Eishinhtn, dwelling much on THE POWER OF SILENCE/ and insisting that " the Kingdom of GOD is within you." He is said to have visited CHINA, and I have a 1 An error on p. 124 ante must be here corrected ; Iroeneus was not martyred but survived some 20 years. A large number of this Keltic community Colonists from Asia Minor who escaped, migrated to Ireland (Erin) and laid the founda tions of the pre- Patrick Church. St. Patrick himself found glass chalices there and other Christian relics. Cf. Notes 10, 21, 34, 44 & n. 1, re "Syriac influence Westward," and the Purple vestments which were known in Ireland as well as in CHINA. Observe that neither Rome nor the Papal See is mentioned in any of St. Patrick s writ ngs. The Irish Church received a Primi tive form of Xty from the East via Lyons in Gaul-Avhere Polycarp and his disciple Irenoeus (who had learn ed from St. John himself) were the first bishops of the Gallican Church. Consequently, its Church govern ment and organisation were unique. Its ritual for Baptism and the Eucharist had features unknown to the Continental Church and it had its own ecclesiastical phraseology. The earliest communication of a Pope with Ireland is a letter from Honorius, A.D. 634, which does not allude to any prior intercourse. When St. Austin s monks tried to introduce Horn an innovations so great was the opposition that Archbishop Laurence of Canterbury wrote to the Irish Church in A.D. 605 complaining that an Irish bishop had refused to eat under the same roof with him ! See Oldeu s Church of Ireland, pp. 81, 131. 145, 152; Note 33, and Cf. the Malabar Churches in India, ante pp. 59 72. The dispute culminated at the Synod of Streanaleshach, A.D. 634, when the Keltic Church was over powered. 2 Cf. Ananda, arete p. 127. 3 Translated, together with Hoke, by a foreign monk, A.B. 300, and again by Tao-an, (Chinese Buddliism pp. 108-9, 284.) It was, with Hoke & Shoman-kyo, expounded by Prince Shotoku Taiihi in an Octagonal pulpit, at Uzumasa. (Note 38.) 4 Note 15. AND DAIJO BUKKYO 227 mandala from Central China which represents Yuima amongst the other disciples, (including Maujusri with his tonsured white-skinned Tiger), all amazed at the gracious Hebrew-faced Xaca-san who, clad in the Kainbow-hued " Gospel-robe of Blessedness," lays His hands on a kneeling Chinese child. Below the Pearl, upon the STONE and within the Triangle which represents THE TRIUNE Goo, 1 are three other Emblems, an equal-armed CROSS, a CLOUD* and a LOTUS. 3 This CROSS is of the same form as the Constellation called by mariners " the Southern Cross " and that used in Abyssinia/ It resembles that on St. Thoma s tomb at Meliapor, 5 (which, like some Crosses in the Roman Catacombs, has fleurs de luce), and also that on Maka-Yun-An cliff on Diamond Mt. Korea. The CLOUD which veils the base of the Cross may be the Guiding Pillar of Cloud of the ISRAEL-TAO $fc$j$t 6 (Religion of Israel Tiao-ltin Had) or else the TAOIST symbol known to the Chinese as a " White, or Flying Cloud." In the Christian Scriptures it is the recognized symbol of the Divine Presence. The Eight-petalled Lotus-lily ilf|| 7 is that of Mahayana Buddhism, 8 Oni manipadme hum " A Jewel in the LOTUS ! " 9 Eight, according to St. Ambrose being the Emblem of Regeneration. Beneath these Three Emblems and still within the Triangle is a Chinese Title commemorating the 1 Note 37, Confucius. 6 Ex. 14. 19, 20 ; 19. 9 ; 1 Kgs. 8. 2 The Kasuga manclara du Cerf 10, 11; Matt. 17. 5; Acts 1. 8, 9; shews " God s Deer " standing on a Rev. 7. Cf. WELL, Note ! .7. CLOUD (see Note 28.) 7 Notes 1. 31 ; pp. 204, 208. 3 Cf. Notes 29, 4S, Cambodian 8 Notes 21, 22, 23. Basilica, and Taizo-mandara. 9 Cf. the Lotus-crowned Pillars 4 Cf. Museus, Note 24. and Laver in Solomon s temple ; 1 5 Ant; p. 74. Kgs. 7, 21, 22, 36. 228 STBIAC CHBISTIANITY ARRIVAL OF THE LUMINOUS EELIGION at Siantu in A.D, 636. Below the Title an Inscription in SYRIAC and CHINESE characters composed by Adam Kingtsing 1 tells of (a) " ONE, uncreated, the secret source of Origin, the unoriginated Lord of the Universe, who is our ALOHA, Z the Three-One mysterious Being, who created all things." In the Koman Catacombs two Rays proceed from the Heavenly Father s eyes as, from the clouds, He stretches forth His hand to aid the storm-tossed mariner, whilst, (as in the Mukden fresco, ill. ante} the House of GOD is seen in the sky above. [Cf. Zendo, Note 26.] (&) " Of Self-blinded men who, ever increasing the dark ness, strayed hopelessly from their true home, and lost their way. (c) " So, this glorious TRINITY 3 (San-i H ) divided (fen- shen &^) its Body 4 and one Member thereof 5 the Glorious Lord of the Universe veiling His Majesty, descended to earth in the form of Man. 6 (d) " Completing 7 the Old Law, this MESSIAH 8 established the NEW TEACHING which operates silently 9 through the Holy 1 Grandson of Mailas of Balkh 6 Fo {$, Not Man, ie. GOD; cf. (Notes 43, 49) and co-worker with Phil. 2. 9 ; Athinasian Creed; Notes Prajna of Kashmir, ante p. 184. 1, 31. Ses Nes, . Morit. p. 163. 2 Notes 30, 3-2, an .e p. 192. n. 1. 7 John 17. 4 ; ly. 30. 3 The Doctrine of the TKINITY 8 Mettyo, Maitreya, Mile 1 Fo, Miro- was introduced into Buddhism by ku of the Diamond Prophecy, Note As vnfrhosa, (Note 19). 1. In Syriac, Meshikha; Hebrew, 4 Thus, also, the Persian-named Messiah, who in the primoeval Sume- AJIITABHA is "without origin," and rian city of Eridti was known as does not incarnate but, dividing His " Muridugga of the Mighty Arm and Body, sends DAI SEISHI and KWAN- the widely opened Eye." [Cf. Ya- NON to save the world ; or (as some kushi, Note 40, and ante p. 104. n. l.[ say) Kwannon, the Holy Spirit, These Echoes of the Primal Revela- teaches this present age during the tion should be reverently investigat- absence of DAI MIROKC who is the ed, for in the SYRLAC Gospels and Future Buddha ; hence at Zenkqji, Epistles Meshikha everywhere repla- Kwannon is at Amida s right and ces the "CmusT" of the Western, Miroku on His left hand. New Testament; ante p. 101, n. 1. 5 "One Chariot of Salvation into and Edessa, dnte p. 106. Three divided " ;Hokt-kyd. See ill. 9 Note 44, Su-Tsung. Boat at Miyajima. "THE GATE OP THE*r.LKs.sED LIFE." NOTE THE BOAT IN FULT, SAH, THROUGH TILE Toiai "IN THE SEA"; THE LAMP, AND THE FINE-TREE OF IMMORTALITY ON THE FURTHER SHORE, AS ON THE SYKO-CHJXES-E STONE, \VHICH K0i .o DAISHI SAW, A.D. 802-804. To face p. 229 From ItsukusLiwa, ilic Holy Isle, in ll;c Inland Sea of Japan. AND DAIJ5 BUKKY5 229 Spirit," 1 the Third Person of the Trinity " and the Salvation Kaft was launched.* (e) " Having confounded the Devil, abolished Darkness and Death 3 and brought LIFE to light, He took an oar in the Boat of Great Mercy by which all the living and the dead might cross the Gulf, and ASCEND with Him 4 to the Bright Man sions. (/) " The Great WAY of Conversion 5 i.e. TRANSFORMATION was thus widely extended and the GATE of the Blessed Life unlocked. 6 (g) " This ever True and Changeless WAY is mysterious and difficult to name, but we call it the LUMINOUS RELIGION ". 7 Thus Lao-tztt (who taught the TAO B.C. 550) said that " To know Eternity is Illumination, 8 and to realize the Inner Life of the SPIRIT is indeed a Transforming power." 9 And so, in the Chinese version, the Fourth Gospel 10 opens : " Very beginning was Tao, and the TAO U was GOD * * * and the TAO took flesh and was enshrined among us 12 the Glory of the Only-begotten of the Father, full of grace and truth." Now Mahayana, the Great Way, means also " GREAT SHIP OF SALVATION,"" and by this title Kwannon is known in Heaven. 1 Kwannon, Notes 23, 30, 38. 2 Notes 33, Pyongyang ; 69, Ath- anasins. 3 Note 47. 4 Cf. " Year of the Ascension " Chronology, Note 58. Columbanus, " a most brilliant light from Erin," who founded monasteries in Northern Italy A.D. 612, wrote to Pope Boniface iv, that, "dne to the possession of the bodies of S.S. Peter and Paul, Rome is the head of the Church of the world, saving the singular pre ogative of the place of the Lord s Resurrection," i.e. Jeru salem ; \arte pp. 20, 168]. 5 Punoya is the SYRIAC word for Conversion ; cf. the Korean " Pannya Boat," Note 33 and ante p. 49. For centuries before the cruciform was adopted not only were the Xtn. Churches bui t like a Ship but in the Apostolic Constitutions the Deacons, its Ministers, w.-re vested as mariners and the Bishop was alike the Captain and Steersman. 6 Itsukushima itt. p. 142. 7 See ante, p. 45 ; Notes 40, 41. 8 Note 53. 9 See Note 33. Hui-yuaa. 10 Notes 21, 22. 11 Note 38. Torah 12 Le. "as in a Tabernacle," like the Shekhinah in Israel, and the mikoshi in Japan. 13 In the Babylonian and Assyrian Flood-tablets, millenia B.C., this "Ship" is mentioned. The term 230 SYRIAC CHRISTIANITY Hiien-tsung relates that " When the INCARNATE Buddha fjgi (Nyorai, Julai 1 ) lay on the Lion-bed about to die the mourners asked ; Who shall now provide us a BOAT to cross over the great sea of Birth and Death ? " Who shall light a LAMP to guide us through the long night of Ignorance ?," 2 which exactly agrees with the Fourth Gospel re " Another Comforter." [Gf. ante p. 126]. This " Salvation Ship " St. Athanasius 3 mentions in a Coptic homily, which was found in a jar buried under a ruined Egyptian convent and taken to the British Museum. And thus of Antony, the Master of Athanasius, the East Syrian Daily Offices still record : " On the foundation of the Twelve and the Seventy Apostles, the noble ones built. " On the foundation of the Truth of Mar Antony the saints built. " Mine eyes have seen naught like the SHIP of Mar Antony 4 which bare Prophets and guided Apostles ; which bore Martyrs and Confessors, and went to Eden." 6 With the Holy Trinity throned on an Altar upon deck, Jizo Bosatsu at the helm and Kwannon as the Beacon in the sky, this " Ship of Great Desire to rescue souls " is a feature in Korean temple-pictures. 6 " Ark " is used both in the Hebrew Genesis (rx) and in the N.T. epistle of St. Peter, (3. 20). Cf. the funagata boat-ahaped aureole on the Mahavana images of the Holy Three. 1 "Best rendered in English MESSIAH ", (T. Kichard, Litt. D.) 2 Buddhist Records ii. 37. A Notes 25, 33, 59. It is significant that Athanasius, (the young Deacon of Alexandria who presently became Primate of Eg?pt), met " John, bishop of PERSIA and GREAT IXDIA " at the Council of NICAEA where the Nicene Creed was formulated, A.D. 325, (cf. p. 78 and Notes 25, 34, 57). Athanaeius stood almost alone, with Christendom against him, yet he suc ceeded in introducing the homoousion into that Creed, which appears to be similar in meaning to the Fo, Julai, and Nyorai of the Mahayana. The Creed which is based cu his teachings was not formulated till two or three centuries after Athanasius; but the sphere of his influence extend ing from GAUI, to INDIA in the first half of the Fourth Century speaks volumes for the impression made on the Mahiiyana Doctrines ia the Far East. 4 Note 33, Pyong-yang & Jundo. 5 Note 38, Jap. Gokuraku. 6 111. p. 3, Symbols of The Way. In his Gifford lectures, Prof. A. II, Sayce shewed, long years ago, how AND DAIJO BUKKYO 231 It is often surrounded by small boats bringing passengers aboard in charge of Monk?. An idea most curiously confirmed by Catherine of Siena in the xrvth Cent : who wrote of " This so delightful Ship, whose Captain is the HOLY SPIRIT, and the lesser Ships of the Eeligious Orders, 1 also commanded by the Holy Spirit, but ruled e.g. by Benedict or Francis or Dominic each of whom was a temple of the Holy Spirit in which Ship of his Order the soul crosses the stormy sea avoiding idleness ! " And so in Hoke-kyo, the Lotus Gospel of Redeeming Love, (ch. xi), Shaka compares the Great Shrines to " precious ARKS (Jap. mikoshi), spiritual Ferry-boats to the Promised Land." 2 One more passage in the SYRO-CHINESE Inscription must be quoted as giving a Clue to the wooden drums Mokugyo ;fc$i beaten in Far Eastern temples whilst reciting the Amida San Bultkyd brought by ANSHI-KAO to China : 3 " Striking the wood, they proclaim the Glad News of Love and charity." In the Assyrian churches to-day the faithful are sum moned to worship by the " Nagusha " in place of a Bell. This board of walnut wood is an inch thick, a foot wide, and 2 ft. long, and is often pierced with holes to increase its seund. Beginning with 3 Strokes in the Name of the HOLY TRINITY, the Sacristan strikes it with a wooden mallet. According to the Canon, psalms should be recited whilst beating it. All psalms and anthems are intoned antiphonally. [This antiphonal singing was, by tradition, introduced to the West by St. John of Ephesus, one of the Seven Churches in Asia >Iinor See Note 20]. all this symbolic teaching is found in here is meant the Supreme Being, the earliest Pyramid TextB, and GOD of Gods, Almighty and All-wise, derived from Babylonia and Eridu. there is Nor the slightest doubt." 1 See Notes 1 , 33, Monachism. (Introd : p. 28, Sacred Books of tlie ii N.T. Higher Buddhism j>. 190. East, vol. 21.) Kern save " That by i?haka muni 3 Notes 13, 36, 39. Observe that 232 SYRIAC CHRISTIANITY Morning prayer is often said at 4. a.m. " When all are assembled, the Priest makes the Sign of the Cross from his head and lips to the breast, and then from right to left (reversing the usual Western method). 1 1 [This is exactly the " Fudo s Sword " used in Korea !]. The Priest next losses the Cross, saying " We worship, Lord, Thy Godhead, and Manhood undivided," etc? IMMENSELY IMPORTANT DISCOVERIES followed the RESURRECTION o the SYRIAC STONE in CHINA. In 1799 that of the KOSETTA STONE in EGYPT gave the Key to the Hieroglyph-texts on the Great Pyramid, which are embodied in the Book or Ritual of the Living-dead. The ROCK OF BEHISTUN in PERSIA on the road from Ecbatana, the capital of MEDIA/ to Bagdad in MESOPOTAMIA, inscribed in three languages Persian, Median and Babylo- Assyrian by King Darius the Great (to whom the HEBREW prophet Daniel was Prime Minister), came to light in 1835. The MOABITE STONE, discovered 1868, gave the Clue to the inscriptions on the Monuments buried in MESOPOTAMIA, such as, e.g. the 32,000 CUNEIFORM Tablets found in the Library of E-Kur, "the HOUSE of the MOUNTAIN," at Nippur, which are older than Sargon of Agade, B.C. 3800. Nipur, (the Calneh of Genesis x. 10), was a capital of the highest civilisation B.C. 7000, where at K-Kur "the Incom parable " was worshipped, and the " Religion or Ritual of the Mountain " originated which, becoming the greatest of all Pilgrim-goals, so profoundly influenced the later Temples in Babylonia, Egypt, Assyria and Judea. 4 CHINESE influence was strong in with introduction by the Archbishop ARMENIA in the time of Anshi-Kao, of Canterbury, 1920. its ex-king. ^3 2 " G-od and Man are one Christ." In A.D. 142 178 many Chinese Athanasian Creed. settlers were in Kurdish Armenia, ?> Kot 36. Ante p. 183. and more than one great Armenian 4 See Dr. Peter s " Nipur" 2 vols. family claims Chinese descent. (Sym- (University of Pennsylvania), and bols of the Way, p. 105, quoting Sir my " Temples of the Orient and tlieir ]I. Yule; also ante p. 173-4). Message," Chu. XI-XTV. (Kegan Paul 1 From Assyrian Church Customs, Trench, 1902.) AND DAIJO BTJKKYO 233 It was here that the captive prophet Ezekiel had his visions concerning " the LAW of the HOUSE," B.C. 574. E-Kur was not finally destroyed until B.C. 150. Before and after the Age of Moses, Cuneiform was the INTERNATIONAL, Language of Diplomacy, Religion, Education and Trade, and in this script the earliest books of the Old Testament were written, as well as the infinitely earlier Creation, Fall and Flood Tablets which, (discovered in the Library of Assurbanipal, c. B.C. 668, in the mounds of Nineveh, in 1845 and translated in 1875) present such striking and startling parallels to the GENESIS records. The Didache 1 " TEACHING OP THE TWELVE APOSTLES " was discovered in 1875 at Constantinople in the Library of the Jerusalem Monastery. The Second-Cent ury INSCRIPTION of AVIECIUS concern ing the DIVINE FISH (Note 13), found in Turkey, was presented to Pope Leo xm by the Sultan in February 1893. In the Christian Cemetery of Akhmim in Egypt (excavated 189G-1900) a ivth century picture of the Saviour, worked on a purple back-ground, shews a Young Man in a long tunic, beardless, but with CURLY hair 2 who, holding a Cross-headed lance spears a snake-like Crocodile. 3 In 1919 systematic excavations unearthed especially im portant Records in the mounds of ERTDU, " the Blessed City " of B.C. 7000, where the foundations of the Temple of IA, father of Marduk who, in Human Fcrm, vanquished the Dragon of Chaos were discovered in 1850. " There is now needed a scientific expedition to SIANFU which is archeologically and historically the most interesting place in CHINA and full of buried secrets in the enormous numbers of its ruins especially tumuli covering tombs and .other remains. It is a virgin-field for Research," writes Prof. A. H. Sayce of Oxford. 1 Note 3; pp. 121, 138, 137 and n. 3 (New Areheological Discoveries 1 ; cl Juni -with Lev. 21 14. p. 411 Dr. C. M. CoL.-rn 1917). 2 Cf. Tnma, Note 58. 4 See Note 18, Gryphon ; Kom- pira, the Dragon and Pearl, p. 209-10. 234 SYEIAC HCRISTIANITY " Eemarkable surprises await the earnest investigators now needed to examine the thousands of inscribed Monuments scattered all over KOREA. The work is urgent and is worth doing." 1 YET ANOTHER RESURRECTION is progressing under our very eyes to whose Tremendous Significance the general public seems indifferent " Neither will they believe although one rose from the dead ! " As Ezekiel foretold (ch. 42), the Dead Sea is about to become alive through a tunnel of some 40 miles constructed to link it with the Mediterranean Sea. In his vision of Dry Bones (ch. 37) Ezekiel also foresaw the Ee-union of Judah with Ephraim (Notes 33, 37.) As predicted in St. John s Apocalypse, 2 the Euphrates has been dried up so that " the way : of the Kings from the Sunrising may be prepared " i.e. in plain English, the Holy Land and Mesopotamia have been delivered from the age-long curse of Turkish misrule. At the close of the World-destroying war in 1918 Jeru salem was relieved and the EE-BIRTH OF THE JEWISH NATION ensued rising like a Phoenix from the ashes in which it lay ever since the " War of Extermination " (as the Talmud calls it) when the Jews under Hadrian were destroyed as a people, A.D. 133-5, and dispersed to the ends of the earth. The Balfour Declaration in November 1918 was quickly followed by the laying of the Foundation-stone of a University on Mount Olivet, in whose colleges Hebrew will revive as a Kving tongue and Jewish culture become an Interpreter and Mediator between East and West Scientific ORIENTAL Re search being its chief object. The new city of Jerusalem (where in 1881 there was not a single resident Jew) is being planned out by Professor In the Bhagavad Gita, Krishna, the Bible Students Handbook of As- Child, tramples on a Cobra. In the syriology, 1913 ; Cf. Note 60. Norse mythology, where no such 1 Note 13, Korean Buddhism^\% t creatures exist, a Great WORM, which Prof. F. Starr, Chicago University, ever enaws at the roots of the Tree 2 Rev. 16, 12 ; Gen. 15, 18 ; 1 Kings of Life, replaces thm. 14, 15, 2 Kgs. 17. 6, AND DAIJO BUKKY5 Geddes of Glasgow in conjunction with Dr. Weizman, the noble, selfless head of the International Zionist Commission. All the materials for KE-BUILDING THE TEMPLE* Ivu-e long been ready awaiting the Day when the Jewish Paschal- cry " Lead us erect to our Land," shall be answered and Passover kept " Next Year in Jerusalem ! " It is possible that some who read these pages may yet worship in that Holy Shrine " the Mountain of the LORD S House " " beautiful for situation, the joy of the whole earth " 2 in " the FATHER S House of Prayer for all Nations ! " In Cairo Museum there is a Monument, (discovered 1896), on which Pharaoh Merenptah c. B.C. 1320 describes his victories in Libya and SYRIA. One sentence runs ; " ISRAEL is wasted and his seed is brought to nought ! " JUSTIN MARTYR in his First Apology statad that it was a capital crime for a Jew to set foot in the Holy Land " even/ says TERTULLIAN, " as a pilgrim " and the historian Eusebius records that by the law and constitutions of the Emperor Hadrian the Jews were forbidden to cast even their eyes towards Jerusalem ! Scattered throughout all the nations yet hath GOD preserved their name and nation, as distinct from all other people as though they had never left Palestine. What shall their Kesurrection be but Life from the dead ? And now hundreds and thousands of this People of the Law are tramping back on foot " EBECT TO THEIR LAND ! " From the League of Nations, convened at San Ilemo in May 1920, Great Britain received the Mandate to assume control of Palestine as a National Home for Israel,* and sent Sir Herbert 1 The latest newa is that the Free robe*, as is this King-priest of the Masons intend doing so. Order of Melchizedek King of 2 Psa. 48, 1,2; JLsai 56 7, 8, 3 See Righteousness and Peace, ill : Dai Miroku s breastplate. Until Ante p. 208. n, 3. the GANDAKA epoch (Note 1) Mait- 3 THE SHOPHAK SONNDEH, reya (who was known three centuries Jews kiss the Praying Wall on before), was never vested in Royal hearing of the Palestine Mandate. 236 SYRIAC CHRISTIANITY Samuel as High Commissioner, with the full approval of the chief men in the British Empire, and in the enthusiastic belief of the Jewish People that he is " a Second NEHEMIAH ! " Two aeroplanes accompanied his train from Jaffa, and preceded by the Scrolls of the Law, Sepher Tor all, he entered the Holy City on foot, and in the Synagogue read the opening words of Isaiah XL, " Comfort ye, comfort ye, My people, ! " etc. MALAYA AND SINGANFU. Note 55. (p. 48.) In 3628 Pere Alvarez Semedo, being Bent to Sianfu, was overjoyed to find his mission-house so near the precious STONE that he could enjoy the privilege of studying it. Unable to decipher the SYRIAO script, he hastened to Cochin China to consult Antonio Fernandez at Cranganor, 1 who was well versed in the literature of the Primitive Christians of St. Thomas. 2 Thus another link was forged between the SYRO!NDIAN Church and SYRO-CHINESE Christianity. When in Malacca Francis Xavier was in great darkness and perplexity the Inner Voice was silent. Feeling the need for complete loneliness and silence, he wrote " I was obliged to go to St. Thome."* At this Shirne he learned that " GOD who has given the "News of the San Remo Confer- with joy that they kissed the Wall, ence s decision regarding the British " Afterwards the procession return- Mandate for Palestine reached Jeru- ed to the Setharbhn Synagogue, calem on the day of fasting and of where the Shophar was blown, mourning for those who fell in the " The Shophajr is " the Ram s born riots," says Reuter. blown on very great days in Jewish " M. Ussishkin> the head of the history. It has been said that it will Zionist Commission, entered the main be blown on the occasion of the COM- Synagogue and there proclaimed the ING of the MESSIAH." news. One has been laid beside Kobe " Rabbi Cook ordered the fasting to Daishi s Sleeping-place at Koyasan. cease, and a procession of Jews then 1 Pp. 20, 28-31, 59, 77, ante ; Note made its way to the Kossel Moorovi, 25. the ancient Wall where it is the 2 Ante pp. 30, 60, 6274, 80, 169. custom for the Jews to go to pray. 3 " S. Fronds Xavier " p. 234 5, "They knelt, graying silently. E. A, Stewart, 1917. Many of them were so overwhelmed AND DAIJO BUKKYO 237 will, gives the power to fulfil it," and he received much interior comfort ere proceeding to Japan " with an immense distrust of self, but with an immense trust in GOD. MI In May 1546 Xavier wrote from Malacca 2 that " Many say that Sfc. Thomas the Apostle went to CHINA and made many Christians, and that the Greek Church before the Portuguese mastered India, used to send bishops to teach and baptize the Christians whom St. Thomas and his disciples made in these parts. " When the Portuguese gained India, one of these bishops said that, after coming from his country to India, he heard the bishops he met in India say that St. Thomas went to CHINA and made Christians." 3 " THE INDUS BEGIONS." Note 56. (pp. 68, 69 n. 1.) " SiNDHiA 4 waa Christianised by the preaching of the Apostle Thomas." The Acts of Thomas (whose origin is undoubtedly SYBIAC) cannot be dated later than the middle of the Third Century, A.D. It states that Gondoforus, 5 after his younger brother s restoration to life, desired to become " the Slave* of the True GOD," so the Apostle enlightened both, and gave them the "Washing of Grace 7 into the Name of the Father, the Son, and the Holy Spirit. " And when they rose out of the water straightway the 1 Cf. p. 185, Yamaguchi and "the 500, this clearly does not refer to Law of Buddha " at Daidoji. him. 2 Kaempfer says that by " Jenico " Cf. Note 58. (Notes 16, 17,33) must be understood 4 Ante p. 16; Note 18, "Great the country of the Malabaris to the Fish ; " cf. Notes 58, 59, 60, Potala- Coromanded coasts of India. Puto. 3 When recently at Madras, a 5 The Great YGctcbi King (A.B. Japanese friend was asked by a Punjab 21-50) and eldest brother of Kani- Indian: "Do you know that one of shka, who convened t e first Mahi- Buddha s first disciples reached yana Council, Note 19. Japan? " Cf. Shomu-tenno, Note 49. As Japan was unknown to the 7 Cf. " His Law," Note 41. outer world in Gautama s time, B.C. SYRIAC CHRISTIANITY Saviour appeared to them, so that the Apostle wondered, and a GREAT LIGHT shone, brighter than the rays of the Sun." Another MS. continues : " King Gondophorus, therefore, and his brother having been set apart by the Apostle followed him, not at all going back. They also provided for those that begged of them, giving to all and relieving all. " And they entreated him that they might also receive the SEAL 1 of Baptism : As our souls are at ease, we are earnest about GOD, give us the Seal ; for we have heard thee say that the GOD whom thou proclaimest recognizes through this Seal His own sheep. 3 * * * * * g o the Apostle arose and sealed them ; and the Lord was revealed to them through a VOICE* saying, Peace to you, Brethren ! And they heard His VOICE only, but His Form they saw not. * * * " And the Apostle having taken Oil poured it over their heads, salved and anointed them, and began to say : Come, Holy Name of CHRIST* which is above every name ; come, Power of the Most High and perfect Compassion ; come, Grace most high ; come, compassionate Mother 5 * * * who revealest secret Mysteries 6 * * * communicate with these young persons ; come, Holy Spirit and purify their reins and heart, and Seal them in the Name of Father, Son, and Holy Spirit. " And when they had been sealed, there appeared to them a Young Man 7 holding a burning Torch, so that their lamps were even darkened by the approach of its light. And He went out and vanished from their sight. " And the Apostle said to the Lord : f Thy Light, LORD, 1 Note 60, Quest of Vie Pearl. 4 Skt., Mnitreya; Syrian, Meshi- 2 See Ante pp. 107, 220, " Anointed La ; Chinese, Mili Fo ; Korean, Miryok that we may become Christs ; " Pul ; Japanese, Dai Miroku. Korean sutra, p. 163. 5 Kuanyin, the Embodiment of This Seal in connection with Bap- Mercy, is the Mother of the Soul, tism is emphasized in Banyan s Note 30. Pilgrim s Progress. As in the Chinese 6 John 14. 26, "She shall teach Epic, it is the Seal of ownership. you all things." (Syriac). 3 Note 23 ; Eev. 1. 10. 7 Cf. <zfc pp. 112, 151. AND DAIJO BUKK7.0 239 is too great for us. We cannot bear it : for it is too much for our sight/ " And when it was dawn, having broken bread, 1 he made them partakers of the Thanksgiving of CHRIST, i.e. the Eucharist. " And they rejoiced and exulted ; and many others also believed and were added and came to the Refuge of the Saviour." [Another MS. says : " And they all believed in our Lord Jesus Christ ; -and the whole of INDIA became believing."] " And the Apostle ceased not proclaiming and saying to them : Men and women, boys and girls, young men and maidens * * * look FOR HIS APPEARING, 2 and have j-our hopes in Him. Believe in His Name ; for He is the Judge of living and dead and requites each according to his deeds. At His COMING and Appearance at last none will have any ground of excuse, when he is judged by Him, that he has not heard. " For His heralds are proclaiming in the Four Quarters 6f the world : 3 Repent, therefore, and believe the Message, and accept the YOKE* of gentleness that you may live and not die. * * * Come forth from the darkness that the LIGHT may receive you. Come to Him who is truly GOOD, that from Him you may receive grace and place His Sign upon your soul. " 5 The early Third Century Canons of Hippolytvs mention the Oil of Exorcism used in Baptism and style the Font <f a Sea or Pool." 6 Avircius, 7 in the Second Century, described the ChristianB as " A people stamped with a glorious Seal." 1 " Bread of Toma," ante p. 166, 4 Skt. yoga ; Jap. mikkyo ; CC h. 1 ; Note 58. Matt, xi, 29, 30. 2 This is the MAITBEYA Teaching ; 5 From Apocryphal Gospels, Acts ee Notes 1, 64. Vast numbers in and Revelation ; Ante-Nicene Xta the Secret Sects of Chinese Buddhism Library-translation of the Writings < are now expecting the immediate the Fathers down to A.D. 315, by Ketarn of Miu Fo. Aler. Walker, 1870. 3 Note 32, juppa, 6 Notes 56, 59. 7 Notes 13, 54. 240 SYRIAC CHRISTIANITY [This idea is in the Secret Initiation of Shingon baptism, wherein the mysteries of the Diamond World are stamped on the believer s material body.] After the triple immersion into the Triune Name, the head was anointed with consecrated Oil, and the feet washed in token of the " Walk in Newness of Life." White robes being donned, and " the Spiritual SEAL by which CHRIST confirmed " them applied, the Neophytes, chanting Psalm 43, were led in procession up the church to the shining Altar where they received the Eucharist. Thus did St. Ambrose (the correspondent of Museus,) 1 baptize Augustine, the future North African Primate, after the Milanese and Gallican Use which was not followed at HOME, but derived from St. John the Divine. [Note 21.] It was at this sublime moment that Augustine and St. Ambrose burst into the triumphant antiphonal song : " Te Deum Laudamus." 2 " AMBROSE at Milan was an Oracle for the whole West/ says Mgr. Duchesne, " and even in the EAST a power to be reckoned with." " CHILDREN OF THE EAST." Note 57. (p. 52.) In A.D. 421 the caravan of the Patriarch John of ANTIOCH a great friend of Nestorius was delayed by floods, famine and resulting riots, en route to the Council of JEphesus. Cyril, patriarch of Alexandria, refused to await the arrival of the 42 SYRIAN bishops who supported Nestorius, and so he and all his followers, his faith and doctrine, were unanimously anathematized in their absence* The Imperial Commissioners therefore pronounced the Decree INVALID and the Emperor Theodosius II declared it ILLEGAL as the sentence of Deposition was only passed by a 1 Cf. Note 24, Museus, and Muk- ed use in the time of Ambrose, hocha. Also ante pp. 118, 270, 2 Alban Butler s " Lives" " Mass " which term was the accept- 3 Cf. ante p. 230, n. 3, AUGUSTINE OP HIPPO. HKAKINQ AT TREVES IN GAUL FKOM POSTITIANUS, AN AFRICAN OKPICEB, OP TEDS LIFE OF DlVlNE FRIENDSHIP mikkydJsRV BY ANTONY OP EGYPT, HE FORSOOK HI3 WILD LIFE AND WAS "IMMERSED IN THE LAVKR OF BAPTISM " BY ST. AMBROSE AT MILAN, ON EASTER EVE, A.T>. 387. Observe the flaming heart tama which is his usual characteristic iu Christian Art, (p. 147. n. 5). To face p. 240. AND DAIJO BTJKKTO 241 portion of the Council the SYRIAN bishops and the Papal legates being still en route. 1 In 498, A.D. at the Council of SELEUCIA-C/TESIPHON 3 the Nestorians organized the Chaldean or ASSYRIAN CHURCH, and renounced all connection with the Latin Church of the Eoman Empire. 8 They styled themselves in their Liturgical language " ASSYRIAN CHRISTIANS the Children of the East." In the xrvth Century a CHINAMAN named Kabban Sauma went to ROME to represent the SYRIAO Patriarch 4 at Peking, who was also a Chinaman, Mar Yah Aloha by name. This Chinese archdeacon not only offered the Eucharist in St. Peter s at Home but, also, celebrated the Mysteries accord ing to his own Liturgy of Mar Ada? and Mari before King Edward I of England and gave him Communion. 6 TOMA, TAMO 7 AND BODHI DHAKMA. Note 58. (p. 7578.) History repeats itself ! and with the contradictory accounts of a SYRIAN monk, " Mar Thomas of Cana," who visited India in the vith Century " to restore the Ancient Faith and re-build churches " and who, in the chaotic Oriental chronology, 8 is confounded with Saint Thomas, 9 " Mar Tamo," or " Dhanna Kaja," King of the Law, 10 we may compare a like confusion of 1 P. Y. Saeki (Nest. Monmt in 8 For example: the multipliea- China, pp. 103, 106, 112) citing tion of the original number by 10 is Monsignor Duchesne, the greatest the customary numerical enhance- living Church historian, who was ment so common among Jews, condemned at ROME in 1911 for being With this cf. Note 1, " Five hundr- " too historical." ed " and " Five thousand ; " also the 2 Note 36, former Parthian capital, height of Buddha s statues the 3 Cf. the Irish Church, indepen- multiple of SIT, i.e. 6 ft. (p. 102); 16 dent until A.D. 636, (Note 33, and ft ; 60 ft ; finally, as at Nara, lf.0 ft; ante pp. 68, n. 3 ; 209). and en passant note that the tradi- 4 Cf. ante p. 26 n. 5. tionary height of the Christian 5 Ante pp. 1 O.i. n. 1 ; 225. Messiah is 6 ft. 6 Intercommunion withtfie Assyrian 9 Notes 18, 28, 35 (Manjusri), Ante Church Vf. A. Wigram D.D. 1920. pp. 76, 77, 144, 171-2 ; 203 and i:. 2. 7 1 ronounced Tunaa and Damo, 10 A title of Buddha. Cf. Note 11, Thauma ; ante p. 106, n. 3, Tuma. 242 SYRIAC CHRISTIANITY names and discrepancy of dates with regard to his HINDU contemporary Bodhi Dharma 5fljf?;Jcf!iIJ (Jap. Daruma), to the still earlier " Diamond Prophecy," and to Kanishka Raja s vision of " The Shepherd >n and " the GREATEST of the IMMORTALS/ i.e. the " Incomparable " of E-Kur. 2 ORIGEN, the great Egyptian scholar (A.D. 185 250), who learned of Clement, the disciple of Pantaenus, 3 at Alexandria, mentions that St. Thomas preached in India, and St. Andrew in SOYTHIA. 4 INDO-SYRIAC tradition (quoted by Sir H. Yule) ascribes the founding of seven ancient temples to Thomas 5 who (accord ing to a xvnth century Padre) " carried the Torch of Faith, and beamed out the Kays 6 of the Gospel in CHINA after having preached in the Indies. 1 In A.D. 65, in Emperor HfJElJ? MiNG-Ti s reign, a missionary variously named (in Sanskrit) Dharma, Buddho- dharma, Dharma Raja, and (in Chinese) Tamo-ch uslra, founded the WHITE HORSE monastery at Loyang near Kaifeng-fu in CHINA (p. 103), and was a great miracle-worker. This is also said of KASYAPA Madangha. 7 " Raja " is the Sanskrit equivalent for the SYRIAC Maru " Lord/ like the above " Mar Thomas, Mar Adai, Mar Agai " etc. 6 The Chinese T ang-chien Kangmi says of A.D. 65 " At this time the sect of Fo began to infect CHINA with its perni cious doctrines." 9 The date, A.D. 65, is noteworthy for at Passover that year Josephus records THREE MILLION Pilgrims at Jerusalem. 10 The oldest SYRIAC Chronicles say that " Thomas, one of 1 Ante pp. 135, 143, n. 199, 200. 6 This expression is used of Moeea ; 2 Ante pp. 7. n. 1 ; 210. Exod. 34, 29, R.V. mg. 3 Note 17. 7 Ante pp. 103, 126-7, 180 and n. 3. 4 Note 27. 8 Ante pp. 56, 76, Notes 5, 14. T> Cf. Note 29, Cambodian Basilicas 9 Notes 28, 36, 60, and compare and the "Seven Churches in Asia" those of Nestorius, Note 59. (Minor) to which the Ascended 10 Cf. Acts 2, 5-11 : 8.27-39. Ante Christ addressed the Apocalyse p. 153. Kev. 1,4,5). THREE EVENTS. (a) ToMA, GRIEF-STRUCK, SITS BY THE BliOOK PERPLEXED. (&) ANAN BRINGS A LOTUS AND TOMA FOLLOWS, AMAZKD TO FIND AN EMPTY TOMB. (c) THE BUDDHA is RAINBOW-ROBBP, STANDING ON A LOTUS, ASCENDS IN SIGHT OF THE ESRAPTUUKD ToMA AND THE REST. To face p. 243. From a Chinese mandara in Kurodani, Kyoto, (p. IIO). AND DAIJO BUKKYO 243 the Divine Twelve (Jap. Juni, Eev. 21. 14), announced the Xtn Message in the Eastern Kegions in the Second Year after the Lord s ASCENSION, and preached in Parthia, BOKHARA* and BAKTBIA on his way to India and the Utmost confines of the EAST." At this time there were over 1000 fine cities in BAKTBIA, (Chinese, Tahia). 2 When conquered by the Yiietchi, B.C. 139, its Greek name " Baktria " was changed to " LAND OF THE GREAT YUETCHI " and thus known to the Chinese. In noticeable confirmation of the Venetian witnessing- mosaics at San Marco, TAMO S images in Japan are in native i.e. Indian costume, 4 have Hindu ear-rings, and carry fldbellum, His eyes have ever a startled upward gaze, as though exclaiming at the unwonted Vision of the EISEN and ASCEND ING Lord, " MY LORD AND MY GOD ! "* Fra Angelico depicts this well in his picture of the TRANS FIGURATION. In Acts 1, 10, 11, the Angel asks " Why stand gazing up into heaven ? This same Jesus shall so come again as ye have seen Him go into heaven." And such was the Apostolic Message given to Saint Thomas in harmony with the Diamond Prophecy concerning MAITREYA the MESSIAH." Consequently, both Tamo and Miroku have the same 1 Ante pp. 21, 22, 130, (Museus). Also note the Mede.^, with whom 2 See Baktrian Gospels, Note 27, NAGARJUNA, the Apostle of Mikkyo, nd pp. 113, n. 2, 215 ; Cf. John 21, is connected, were allied to the \uet- 25 ; also MIKAN frescoes by Lob Nor chi. See also pp. 202, 212 (Mahaya- ante p. 191. na sutras). 3 These references deserve study 4 Cf. Note 13. regarding the Great Yuetchi and 5 Worship is transcendent won- Jenico-traditiona and the Jewish der"; (T. K. Carlyle). Cf. ante p. colony which came thence to KAIFKNQ 127, ill, from Kurodani ; and Note in CHINA, A.D. 34 & 95 ; ante pp. 2. 100, 113, n. 3; 140 & n. 2; Itil & 6 Ante pp. llii, 135, 138, 181, n. 1. n. 3 ; 164 & n. 5 ; 169-70 ; 177-8 ; 1 Jl ; 214; Noted 14, 27. 244 STBIAC CHRISTIANITY emblems tne tnanji, i.e. Svastika of the KISING SUN, and a Eosary. 1 The island PUTO, off the coast of CHINA, is sacred to Kuanyin, the Holy Spirit of the FAR EASTERN GOSPEL. This Pilgrimage-goal is visited by countless priests from all parts including distant TiBET 2 where, on " God s ground " 3 at Lhasa, is the Dalai L/ama s palace which is also called " Puto," and he himself regarded as an incarnation of Kuan yin. 4 The religion of MONGOLIA 6 and TIBET is styled "a degenerate Buddhism." .More justly, it is rather a degenerate ASSYRIAN CHRISTIANITY ! To the Chinese Puto KUANYIN came from POTALA at the mouth of the INDUS," where She, " THE QUICKENING SPIRIT " had taught beside the Kwanjo River, together with the Divine Prince-Kinsman. 7 The medioeval Chinese Epic also says that Kuanyin " came by the Southern Sea from Potala." 8 Now Potala was the southern capitu.1 of the iNDO-ScYTHic kings, 9 Gondoforus and Kanishka, and the Ada records that St. Thomas " built a Spiritual Palace under the Sea " for King Gondoforus. 10 In Hung-fa-t ang (a small temple at Puto) 11 Kuanyin and 1 Note 9 & p. 138 & n. 4. Daijo Kishinron, As vaghosa s Awa- 2 Cf. Princess Wentching, Notes kening of Faith in the Mahayana) 41, 48. which is the most revered and 3 Study Notes ], IsS; 31,41, Etch- influential in China, (Chinese Budd- miadzin and Jovo Einpoche ; also hism, pp. 139, 230, 237, 266, 278-9). Gog and Magog, ante pp. 53, 54 ; 8 Cf. Notes 59, 60 and Hymn of Notes 14, 16; Buddho Simha and the Soul. Mongolia, (p. 163). 9 Notes 16, 7, 33, Great YuetchL 4 As in Fumonbon (Hokekyo, ch. Arfe pp. 101, 120. 25.) 10 Notes 1, 56. 5 Cf. ante p. 114, n. 3. 11 It is true that as a Pilgrimage- 6 Cf. Bishop Museus of Ethiopia, goal the Chinese PUTO dates only Note 24. from A.D. 487, but it enshrines very 7 According to Nagarjuna s Hwa- Ancient Traditions NOT derived from yen-king, a devotional sutra (h*sed on Lamaism for Atisha, the first Lama, AND DAIJD BUKKTO 245 the 18 Arhat, Eakan/ Prince-apostles are depicted crossing the ocean upon various sea- monsters. 2 Amongst them is Jizo asleep. 8 A Star shines from His head. 4 Beside Him are two youths called " Joy and Eest " 5 seated on a DEAGON. 6 MAITEEYA is also there, and from KUANYIN S ewer of Sweet Dew 7 (amrita) a STAR emanates. At MANJUSBI S ear a Tiger 8 whispers. BODHI-DHARMA sits on " a one-horned Immortal Bull," clearly the Unicorn which to the Early Christians represented CHRIST 9 and is found not only in the Eoman Catacombs but in Early English art, which also carved apes and monkeys on Cathedral stalls. [Cf. the prominence given to the Monkey in the Chinese Epic.] In Korea, the White-faced JizO 10 rides on a White Uni corn which, in China, is one of " the Dogs of Fo." u only came from India in 1026, and Puto s existence dates back to A.D. 280 & 550. 1 But in the T ang era there were 16, as still in Korea and Japan. Some gay they impersonate the the Sixteen Virtues, which are found alike in Taizo-kai mandala and San Marco Mosaics. See my " World- Healers, the Lotus Gospel and its Bodhisattvas " (2 vols), and " Symbols of The Way, p. 15 ; Maruzen, Tokyo, 1916. 2 Cf. Brendan, the Navigator, and the Whale, Note 18, and Chinese Buddhiam, p. 263. 3 Mark 4, 38. 4 The Moabite seer s prophecy, Num. 24. 16 ; Matt. 2. 2, 9, 10 ; Notes 1,40. 5 Jizo " rests those who are very tired." 6 Cf. Nagarjuna s name, Lung-Shu, Conqueror of the Dragon, Note 27. 7 A Chinese prayer to Kuanyin gays : " Baptize us with Thy Sweet Dew ! " 8 Ante p. 170. 9 Notes 35, 54. 10 Ante p. 178. In a Japanese temple to Bishamon (Ananda) I noticed a Unicorn as well as the Carp, both Catacomb-symbols, and also at Tongto-ssa, the great Korean abbey, (ante pp. 78 & n. 4, 209) toge ther with a WHITE HORSE and a white Human Face. At Taema-ji in Yamato the white- faced As vaghosa and Jizo walk side by side in the Procession which escorts Princess Chujo new born as a Lotus-lily (fleur de luce, ante pp. 208 and St. Thoma s ^ross, Note 54) from the Lych-gate into Paradise where MIROKU S 16 ft. image is ensh rined, with a 16 inch " King of Pea cocks " in His breast. On His huge Peacock s-tail-aureole are six small Yezcock-hotoke s," i.e. members of Buddha s family a seventh at the top being Amitabha, Ahe Father of Lights, Himself. [NOTE that in the Eoman Cata combs, CHRIST was "the King of Peacocks ; " and that Hiuen T and Fa-Hien, the Chinese Pilgrims, quote a Northern Buddhist tradi tionheard in Udvana- that NYO 246 SYBIAO CHRISTIANITY The Egyptian monk-geographer Cosmas said "It is a terrible beast quite invincible ! " The second MAE THOMA (who was a Syrian i.e. Aramaean monk) visited INDIA in the vith Century " in order to restore the ANCIENT FAITH and re-build Churches," (ante pp. 75-76). A SOUTH INDIAN KING S SON, the third " Dharma," reached CHINA by sea A.D. 520, and died 529, i.e. quite 450 years after the Apostolic Mission depicted at Puto which is associated with POTALA on the Kiver Indus and, therefore, clearly not synchronous with that event ! Probably fleeing with 3000 other Indians from Brah- manic persecution, he brought only his pdtra (begging bowl) and flabellum. At first called Bodhi-tamo, his Chinese name became Tamo-ch u-shu. He was a contemplative mystic of the MAHAY AN A school, and one of its Patriarchs in direct descent from As vaghosa and Nagarjuna. " Discouraging mere book-learning, outward rites, and neglect of the heart, but working for Righteousness," his one desire was to restore the True Doctrine which Buddha had brought from the Western Heaven, Si-yu-Jci, and to open the fountain of contemplation in the East, " the TRUE SEAL which points direct to Buddha s heart," i.e. the " Interior Conversation with GOD " practised by Christian saints. A Chinese record says that Bodhi Dharma, offended at being refused audience by the Emperor Wu-ti, crossed the Yangtse on rushes and retired to a cave on the holy mountain Hsiong Shan, " never speaking for nine years. Thus his RAT, when King of Peacocks, brought " The England of Venerable Bede s living, healing waters from a Rock." Eccl. Hist, is one in which the See also Notes 16, 49. Thoma s WHITE CHRIST has triumphed." martyrdom, p. 170.] 11 Notes 35, 60, 70. Amongst the In Japan until the Hogen dynasty, Babylonian Sumerians and the Semites 1156-59, Jizo was always given a in Assyria the " Divine Dogs of Mar- white face, never gold. Cf. Note 26. duk " represent the Cherubim. AND DAIJO BUKKYO 247 likeness was reflected on the rock, and is even now there still influencing men." Wu-ti founded the Liang-dynasty at Nanking in 502 and reigned until 549. Very learned in Buddhism he submitted to its discipline, fasted regularly, and finally became a monk. When he expounded Nehan, 1 " THE SUTBA OP THE GREAT DECEASE," his Ministers and subjects followed him like an avalanche, and even copied the sutras using their own blood as ink. " From ancient times Fo had never before been worshipped with such absolute devotion." 2 (China and Beligion, p. 91-2), Why, then, did Wu-ti ignore " the Wall-gazer." ? An unedifying popular tradition says that Dharma spent his 9 \ ears in China on the mountain, gazing meditatively on the walls of his ceil until his legs rotted off hence, the Chinese called him " the Wall-gazing Brahman." Near ANTIOCH in SYRIA Simeon, the " Saint of the Pillar," died A.D. 459, having spent 30 years on a Pillar 27 ft. high and 4 ft. square at the top. His imitators, known as " Stylites," were similarly revered. Simeon the Younger perpetuated these traditions in the region around Antioch. The dates are significant when compared with Dharma " the Wallgazer," for the Stylites objective was similar seeking refuge on high pillars whence only Heaven was visible ! One of Bodhi-dharma s disciples introduced Zen-shu into Japan a sect of CHINESE BUDDHISM which (the Japanese say) most resembles Christianity. Curiously, Zen and Shingon are the only sects in Japan which use Yuima-kyd, for this sutra preserves intact the principles of the missionary Tamo, i.e. Dharma Raja, 8 and its 1 Ante pp. 104 & n. 2, 140. 3 M. de Milloug; and also Notes 2 Pp. 1U1-2 ; 120 ; 141. 11, 28, 35, 60. 248 SYRIAC CHRISTIANITY author Yuima $0 (Vimala) is described as a contemporary of Xaca and Dharma, (Note 35, Monju ; p. 226-7). Zen teaching (says Prof. Anesaki) is closely allied to TAOIST philosophy, and Dr. T. Eichard pointed out the affinity of Lao-tzu and his Taoist teachings with HoM-Jcyo, the Lotus Gospel, and EARLY CHRISTIANITY. 1 Of. further Hui-yuan Hj| (who founded the Pure Land Sect in the rvth Century at Tientai in Chekiang), 2 and also the title bestowed by Kao-tsung on the SYRIAC missionary Alopen. 8 The Chinese pilgrim Sung-yun, 4 on his return from India, seeing the remains ot " Tamo," sandal in hand, asked whither he was going ? " To THE WESTERN HEAVEN ! " this saint replied. 6 The fourth Dharma, an artist-monk, came by land to Szechuan, A.D. 580-605. DHARMA, the Fifth, is connected with Hiuen Tsiang, A.D. 630. (Life H. T. p. 14.) At the outset of his journey, amidst increasing difficulties and fears surrounded by spies, his horse dead, deserted by his two novices, alone and having no guide, Hiuen entered a temple at Kwachow (in the Uigur country) 8 and implored MAITREYA to find him a guide. That night a " foreign priest " in this temple, named DHARMA, dreamed that he saw the Master going West, seated on a Lotus. Lost in surprise, Dharma told this dream next day to Hiuen whose heart (taking it as a sign of his being able to go) rejoiced, and again he worshipped Maitreya. And now suddenly " a foreign person " came to worship, and he offered to guide the Master past the five signal towers 1 N. T. H. R pp. 30, 31 ; Mission 3 Ante pp. 192, 195-6. to Heaien.pf. xxvi, xxxi-n, 273. 4 Ante pp. 119, 171. Ante ;>p llrt, 196-7, 199. n. 2. 229. 5 Ante p. 182, Kumarajiya. 2 Ante i>p. 166, 199. 6 Ante p. 203, n. 3. AND DAIJO BUKKYO 249 of the Great Wall boundary on the verge of the awful Desert, where the track was marked out by the bones of dead men and beasts. A " foreign greybeard " gave him a horse, and (as usual) Hiuen Tsiang was filled with joy. 1 . That temple doubtless belonged to " THE PEOPLE OF THE MESSIAH ! " i.e. Assyrian Christianity. 2 The sixth Dharma (so the Chinese Records say) 3 was a hermit, an ascetic " from a small State in Ta-tsin -fcj^ called Tamo-sze DAMA (Damascus?) whence the strangers came who brought the LUMINOUS Keligion to China, and whose King [Patriarch?] sent him with tribute to the Emperor Hsiien-tsung " 4 A.D. 719-56. This Tamo, too, was clearly a SYBIAN monk, 5 " a priest of high virtue, and a very learned mathematician " ; but he brought only his rice-bowl and vestments. The Emperor gave him the posthumous honorific : " Master of Spiritual Contemplation and Mirror of Wisdom." Mr. Yeates (p. 76) comments on " the Preaching of the Apostle Thomas in CHINA being so little known in Ecclesiastical history and deserving the most scrupulous enquiry." After long and vainly searching to identify TAMO at last (Dec. 7, 1919), I unexpectedly succeeded when reading the Report of the Clark Expedition in North China 1908-9, 6 which describes the Peiling, $| Forest of Tablets, at SIANFU, wherein the Nestorian Stone was safely housed in 1907. " In this famous hall the place of honour is given to a large portrait of Confucius. 7 1 Of. Xavier ante p. 237 also 194, 5 Cf. Theodore of Tarsus, Note 33, n. 3, JOY. also ante p. 75-79. 2 See ante pp. 107, 120. 6 Through Shen-Kan p. 47, (T. 3 Ngan-K ing ^cSJflf an( i Kien-yu- Fisher Unwin, 1912.) /, (cited pp. 80, 84, 85, Croix et 1 "Confucius to Chinese eyes is a Svastika). faultless model, the greatest and 4 Notes 43, 49, 50, (Cf. Gabriel). holiest of all moral teachers dis tinguished for his humility," Edkins. 250 SYRIAC CHRISTIANITY " A smaller monument near to this gives a remarkable picture representing a certain TAMO (pronounced DHA-MAH) whom ancient legends said came from the West at the begin ning of the Christian Era as the TEACHER OF A NEW BELIGION. "He is supposed to have carried his Keligion to the JAPANESE, crossing the sea by miraculous agency on a straw. " A picture of this missionary standing on a STEM OP WHEAT which floats on the conventional Waves of Chinese art also stands in the Confucian hall. " In both pictures the head is remarkable by its difference from the Mongol type. " The abundance of curly hair, the markedly SEMITIC nose, 2 the thick eyebrows, moustache and beard, all suggest the JEW. " From the Bev. F. Madely comes a tentative suggestion that the original of those portraits and legends was no other than ST. THOMAS who is supposed to have travelled into CENTRAL ASIA. " The name is distinctively suggestive." Having read the above Report I at once wrote off to SIANFU where my friend Miss Skelton, E.B.M., procured rubbings of five tablets but although each has the large eyes 1 Japanese say this of " Dharma " disciples found at Miran on Lob and the older folks say that Dhartna Nor. by Sir Aurel Stein, (Ruins of and Tamo (Thomas) are the same. Desert Cathay, ill. vol. ix). Antef. 191. Cf. ante p. 237. This is a most important Clue for If (as the Japanese say) this straw the Monks who brought MJROKTJ*S was " a reed," it does not alter the image to the Chinese Ming-ti, A.D. 65, significance for the prayer of a Baby- must have passed through Khotan, Ionian King says of Marduk (the Yarkand, the Cities of the Oasis and ancient Form of MIROKU) that "He the district around Lob jNor and laid a reed symbol of GOD on the MIRAN which all became imbued face of the waters ;" but in Egypt a with NAGAR.TUNA S teachings (See EAR OF CORN was the special emblem China & Neligion pp. 75, 83, E. H. of Osiris, ai it is of CHRIST. Parker.) Cf. ante p. 140 & n. 2 ; 146, 2 Note the nird Century frescoes n. 3. of Buddha with Anan and other "VICTORIOUS OVER THE KIVER. DHAR3IA R3JA, KING OP THE LAW, WITH A ROSARY OP PEARLS, IS SUSTAINED ON A EAR OP WlIEAT. To face p. 250. From the Great Conflict in flail in Pcilingthe Forest or Tablets at Sianfu. AND DAIJO BUKKT5 251 and grape-like, spiral, crisply curled hair-rings and mo^istache, 1 which characterize [p. 191.] Buddha s images but never grew on Indian or Chinese heads, alas ! all are attributed by the Calligrapher in the Ming dynasty to Bodhi Dharma of the 6th Century ! The largest rubbing is convincing as to the identity of Toma who, whilst crossing the river, carries a staff from which a sandal hangs, and in his left hand a Rosary of PEARLS. Two rubbings shew him Sustained on a Ear of Corn (as in the Puto frescoes) Victorious over the Eiver. " Symbolism (said a Japanese author) is a spiritual flying machine," and so we understand that the waves on which he walks, to the amazement of the spectators, who dread to see the Western stranger drowned, are clearly those of the Baptis mal Sea wherein he found the Pearl and built a Spiritual Palace for Gundophar Gondoforus Raja. 8 The " Corn of Wheat " which supports him is none other than that of the Fourth Gospel (12.24). Alike in the Mysteries of Egypt and the Greek Eleusis, this Ear of Corn symbolized Life, Death, and Life aftar death. 8 Plate civ in Frowde s Oxford University Teachers Bible shews KWANNON trampling on the Dragon. Beside Her is the Ear of Corn, and in Her hand a large Lotus-lily. But not the least suggestive fact connected with the JEWISH appearance of Tamo is that the Ada says he excused himself from going to India saying : " How can I a HEBREW man go among the Indians to proclaim the TRUTH " ? This strongly confirms the Ada which dwells on the Hebrew speech and appearance of this " Hebrew Slave " of Gondoforus. It also agrees with the Korean picture, found at Seoul, 1 In the Acta Bartholomew is dis- 2 Notes 11, 56, 60. tinguished by his " fair skin, langua- 3 Cf. the identification of a Christ- ge, and shaggy (curly ?) black hair." ian mummy (ante p. 108) ; also the A similar figure appears among the babe Moses, (Exod. 2. 6); and Miran Rakan in a Chinese picture. frescoes, (ante p. 191). 252 SYRIAC CHRISTIANITY and recognized by Japanese monks as their " Monju," 1 who explains the precious PEARL 2 he holds through an interpreter on whose brow is the Hebrew tephillim, and on his robe Two Dragons, as on the Nestorian Stone. Adapting himself (as the San Marco mosaics record) to the customs of the country to which he went, 8 in this instance he has the typical long, uncut nails resembling claws which betoken Chinese rank. An English Professor lately brought me a picture from Puto-shan of this Prince-Apostle, the Hebrew-faced Tuma, who, with a Eosary of large Pearls, stands on the CLOUD/ like the Kasuga Gazelle, (Gf. pp. 142, 227.) On his back is a 1 Notes 18^35, 59. 2 In the Oku-no-in at Koya, Mi- roku similarly holds this Peari. 3 Note 13: so also St. Paul "to the Jew I became a Jew that I might win the Jews ; to the Bar barians, etc." (1 Cor. 9. 19-23.) 4 Ante pp. 187, 227. 5 Cf. Note 37, Uzunusa-well, ante, pp. 164, 227. "Religion of Israel" and " Fudo s Sword " (ante p. 232.) which is held by Kongo Dai Nichi. AND DAIJO" BDKKYD 253 case of sutras, a shoe, and the Pilgrim s hat which denotes the over-shadowing Presence of Amida (as in the Hebrew psalm 91). A double Lotus is under his feet. Like St. Patrick, he carries a large Bell. The Jewish tepliillim on his brow identifies him unmistakeably. In figure, as well as in his laughing expression, he resem bles the MIROKU at Mukden, (ante p. 138). Is it a mere coincidence that Fudo-Myo-o " Bright King " (who is Another Form alike of Jizo and Dai Nichi), is distinguishable in the images by the long hair-lock hanging down his cheek which is the distinctive mark of the B nei Israel in India, as well as of the Jews in Russian Moscow and in Bohemian Prague ? " THE BREAD OF TuMA." 1 In Hsian (Singan-Fu) the few Manchu families who survived the Massacre in 1911, eat bread which is specially baked and formed like a head, or a hand " because Tuma had been martyred whilst preaching 2 and as an Atonement for sin."* As in the Jewish Passover, the whole family sits reverently whilst the chief breaks the bread 4 and give; a little to each one. This keeps tha children safe for a year, and preserves the family from evil. 5 Not a crumb of this holy Bread may be thrown away or fall on the floor. It is eaten " in honour of Toma " by the Mandarin official class, but others ignorant of its origin consider it a mere superstition. This is a probable link with " the Victory-over-the-l\iver- bread," Kadonomoclii, (Heb. motzah) at Uzumasa (Note 37) 1 Ante p. 106, n. 1., called in the 5 Cf. Not* 48. Ignatius of AN- Acta " the Bread of the Bl-ssing." TIOCH wrote to the E|>!ie-i:m Church U As in Xavier s account, p. 169. of "the One Bread, the Medicine of :-> Here again is the Twin-story ! Immortality, our ANTIDOTE. * * * * Notes 11, 18, 28. Pray for the Church which is in I am indebted to Miss Skelton for SYRIA ! " this result of her personal enquiries 6 Tiii^ was the origin of Wafers at ~i"r/-i, 1920. being substituted for ordinary bread. 4 A tile pp. 145, n. 1 ; 137. n. 1. 254 SYRIAC CHRISTIANITY and the Sustaining Ear of Corn in the images ; and, far from impossibly, with the Eucharistic loaves given in the Kolai (Eussian Cathedral) at Tokyo, which are stamped N. I, K. A. i.e. VICTORY. The legend, be it observed, differs in toto from that of " the Wall-gazing Dharma " in the vith Century, who was not a martyr. As the Manchus first came to Sianfu in the xvnth Century, the above cannot be a local tradition so efforts should be made to investigate similar traditions in MANCHURIA/ their ancient dwelling-place for it is a clear link with " the dough or Bread of Mar Tuma " mentioned in the Liturgy of Mar Adai. I was lately given what Art experts call " a very valuable bronze image from China, many centuries old." To me its value lies in the fact that Tamo, or Dharma, holding a SCROLL (sutra) of the Law, stands on a TftiPLE-Spray Of WILLOW. 2 " A GREAT VIRTUE." Note 59. (p. 79.) The 0-Bon Matsuri (Skt. Ulambana) i.e. Commemoration of All Souls, is peculiar to Mahayana Buddhism and to Catholic Christianity. In Hinayana Slid jo it is non-existent. This ceremony for " saving those who have been overturn ed " XACA (Shaka) 3 instituted, and directed his disciple Mogin- lin to observe in order to deliver his mother s soul from Purgatory. 4 Writing A.D. 1690, Kaempfer quotes a Japanese author that " in Central Tenchi-Ku (i.e. Tien-chuh, Jenico or Gan- 1 Cf. ante pp. 141, 170, Manjusri, forming Power and in Baptism con- Manji, and Manchuria. ferred a New Name. (Mission to 2 (Cf. Hermar, Vision, ante p. 135). Heaven pp. 143, 151, 204). Using three Willow-leaves as an :- Ante pp. 141, 173, 200. asperge, Kuanyin exercised Trans- 4 Chinese Buddhism p. 126. AND DAIJO BUKKYO 255 dara) 1 there was an eminent Jiotoke named Mokuren, a disciple of Shaka Nyorai. " About the same time" the doctrine of AMEDA NYORAI, the great God and Patron of Departed Souls, was brought over into CHINA and spread into the neighbouring countries." 3 The Ada records a prayer of St. Thomas over a dead youth to the " Judge of the living and dead, Lord of all, and FATHER 4 i.e. Father not only of souls in body but of those who have left the body." The Chinese allegory Sai-yeu-Td 5 says that to escape from Hades (whither he went in a troubled dream lasting three days and nights) the emperor Tai-tsung 8 vowed to established a great Society to save the wronged, deformed, homeless, orphan- souls therein who had perished by land or sea, and so KUANYIN having graciously said that in the West there was a GOD and Scriptures which could save dead spirits from torment, he proclaimed by Edict that he had commanded Hiuen- tsiang 8 to travel far to the West in search of these wondrous Mahayana sutras that they might be known in the EAST, and instituted the All Souls -Matsuri of seven times seven days 9 during which the Mysteries of the Three worlds Heaven, Earth and Hell symbolized by Kasyapa s TOWER were expounded. In the old Japanese edition of Sai-yeu-Jci 1 a striking picture 1 Notes 1, 17, 19, 27, 35 ; ante p. fficulty to elude spies. [Life H. T. 243, n. 3. ante pp. 193, 248.] 2 Cf. the dates separated by 500 8 It is observed at the Full moon years from Gautama ; p. 127. of the Seventh month which agrees 3 Hist, 1 > p. 287. Ante p. 197. with the Jewish At-one-ment Day, 4 See AMIPA, pp. 141, 149, 165; the fiftieth day being the Jubilee. AI.OHA 49, 148 & n. 1, 152 & n. 1. 9 Notes 1, 58 & Toshodai-ji, 43; 5 See Mission to Heaven (ch. xr, Tong-to-ssa, 37 ; also pictures in xn). Count Okuma considered Dr. Zenkoji story of " Messiah Temple," T. Richard s Introduction to this ante pp. 164, n. 5, 200 ; and in a very translation so valuable that he im- old one of Zendo fleeing for refuge mediately caused it to be translated to Amida this Tower, surmounted by into Japanese. the Luminous Pearl, is seen dcscend- 6 Note 41. ing from the Sky. 7 This is not strictly historical for 10 Mission to Heaven ch. xr. Sai- Hiueu Chwang left China on his yeu-ki w:is written at Kub .ai Khan s (Jin st secretly, despite the Imperial request by Chiu Chang Chun, a jr ! i : >ition, A.D. 629, hence his di- TAOIST monk who spent some years 256 SYRIAC CHRISTIANITY shews Tai-tsung on a WHITE HORSE* arrested by seeing Twin Fish 2 two golden Carp playing in Kwanjo river wherein the Executioner then suddenly plunged His Majesty, who was almost drowned but in this way left Hades ! 3 Baptism in the Earliest Centuries, (being ever by Trine- immersion) was called " Drowning or Burial " and in the Boman Catacombs the Carp, King of Fishes, symbolized CHRIST. 4 The original Chinese text says " the Wei river " on which Singanfu the terminus of the main Caravan route from the WEST lies. This probably indicates that the Chinese emperor did actually receive " the Bathing with water " mentioned in his Edict, [Note 41.] It is worth enquiring why the Japanese translator changed " Wei " into " Kwanjo," which signifies " Baptismal waters wherein, New Birth being granted, the Soul attains Union with GOD," as the Fourth Gospel (ch. 3) teaches i.e. the Kechien Kwanjo of Shingon and Tendai-shu which " makes relation ship, and admits into the Divine Family," for the SYRIAC Eitual (still used by the Malabar and Malayan Christians) 5 for celebrating St. Thomas says that he " conferred Baptism and at the M ongol Court where Marco 9) and in the Keltic Church, " under Polo was then in high favour, (Cf. three waves." Notes 51, 54 ; also Taoism, pp. 223, According to DidacM (ch. 5) it 229, 248). mu>t be given in running water and This monk was born 67 years be- into the Triune Name, (of. ante pp. fore the Italian poet Dante, A.D. 1208. 177, Uzumasa ; 137 & n. 1.) A Russian nobleman described his The Teacher who prepared the Epic as " the Far Eastern Divina Catechumens was called " the Doc- Commedia, written years before Dan- TOR ; " (cf. Antidote, Note 48, and the te rf allegory saw birth ! " old term " aqua medicinalis" p. 132). 1 Ante pp. 102-4. The ASSYRIAN Church Credo says : 2 Ante pp. 101, 117. " I believe in the Resurrection of the 3 Rom. A. 1 ; Col. 2. 12. The Ada dead and the Sacrament of Baptism." of St. Matthew says " ~Pat him down Cf. 1 Cor. 15, 29, "Baptized for into tJie Sea in the Name of the the dead," with the Shingon-shu Father, the Son and Holy Spirit." baptism of the dead and Korean fres- " Baptism wa-; not only a, bath, but coes of Shaka baptizing ia Hades, a plunge an entire submersion in the p. 205. deep water," says Dean Stanley of 4 Ante pp. 114, 199, Well. Westminster ~(" Xtn Institutions" p. 5 Ante pp. 40, 42, 82, 169, 176, 210-11. AND DAIJO BUKKY5 257 THE ADOPTION OF SONS;" and Kwanjo-river, like the Peach-fruit of Immortality (ante pp. 130, 132) is connected with Potala on the Indus, and with Kuanyin 1 " the great Teacher of the Southern Sea " (Chinese, Nan-hai-ta-shi), the never-failing Answerer of Prayer. In the vinth Century a Japanese Abbot, Tokudo of Hase, had a similar experience to that of the Chinese T ai-tsung. During three days and nights of death- like trance he visited Jigoku* whither King Yemma O (Chinese, Yen-lo ; Hindu, Yama), who, by the way, is depicted with a Four- armed cross on His robe, had summoned him " in order to fulfil His purpose of saving the living and the dead." 3 And thus the Pilgrimage to the Thirty-three shrines of Kwannon originated Yemma promising that each Pilgrim should receive power to crush all the hells to atoms, by the Light radiating from his footsteps. To this day every Pilgrim s hat is inscribed in Chinese characters 3 |p <fr . & " Two IN COMPANY " i.e. Kwanyin and the Soul. St. Peter wrote that CHRIST, having died in the flesh, went " in the SPIRIT and preached to the spirits in Prison who were once disobedient from the days of Noah s Flood onwards," and in the Acta St. Thoma prayed to " the Physician of the Souls lying under disease, the Ambassador from on high who went down into Hades." CHRIST then (according to the Christian Faith) rose again on the third day from amongst the dead, and ascended into heaven whence He shall return in glory to judge and reign. The word Tathagata (Jap. Nyorai) embodies this teach- 1 Ante p. 194. 3 Note that the Sian-fu inscription 2 Gk. Hades; Egyptian, Amen i; fays the Assyrian Christians " prayed Nestorian Stone, An-fu, Palace of seven times a day for both the living darkness. Cf. ante p. 197, "Wu-tao- and the dead." tze-Godoshi s C nttmporary pic tures & 208 Jizo. 25S SYEIAC CHRISTIANITY ing : " the One who has gone to the Other Shore and returns thence to lead others to the same goal." 1 PKAYER FOR THE DEAD is a distinctively Jewish custom. The Yiskynt is a feature on Yom Kippur the Day of At-one-ment and modern Jews still deem it essential to pray for the repose of the departed, and use name-tablets like those found in the Kaifeng synagogue in China. 2 The last remnants of the Keltic Church in Brittany still observe the Feast of All Souls with similar rites and bonfires to the Bon-matsuri at Kyoto, which (introduced by Kobo Daishi) shew striking affinity with the Nestorian Stone Inscription formed, as they are, like " the Ship of Great Mercy," the Dai- Mon " Gateway of Life," 3 and the " Secret Hidden House of Gods and men." This Feast prevailed in Christendom throughout the whole Catholic Church until ruled out as " heretical and superstitious " by the Protestant Eeformers. One result of the World-shattering War revived the practice amongst the millions of mourners, and also the belief that the Dead pray for those they have left in the flesh ! A poor Korean woman drowned herself recently in a river. Ever since her mother-in-law died she had daily offered prayer in her behalf before the ancestral tablets (ihai fj$ii Gk. diptychs), until lately when her husband becoming " con verted " abused her for so doing and destroyed the tablets. Driven to despair, the wife committed suicide. Had the Christian teachers of this " convert " been acquainted with their own historic teachings they would not have thus encouraged his Filial Impiety, 4 his conjugal cruelty, nor his destruction of these sacred tablets. In Christianized EGYPT holy offerings were made and funerary repasts celebrated for the soul s repose and nourishment before Almighty God (as is still Japanese Buddhist custom). 1 Ante pp. 208, 211, 230. 3 Ante pp. 219, 258 & u. 5. 2 Cf. ante pp. 161, 177. 4 p. 208. AND DAIJO BUKKYO 259 On the und and nird Centuries tapestries and in the Akmim Cemetery the FISH, the DOVE, and the HAEE were peculiarly employed as SYMBOLS OP THE FAITH, the Fish being the cryptic name of CHRIST (ante p. 221). The Hare symbolizing Un Nefer-Osiris resembles that White Hare which guided Kanishka to the Shepherd s Tower (pp. 135, 200) and in which Krishna, the Indian Saviour-God, incarnated and sacrificed Himself to feed a beggar, an event the Heavenly Father commemorated on the Moon where Oriental eyes still see the Hare stirring the Elixir of Im mortality indclii, rice-cakes. It is depicted on the mandara preserved at Chugu-ji nunnery which, by Empress Suiko s desire, the Court ladies embroidered to console Prince Shotoku s widow, 1300 years ago! When at SIANFU, A.D. 804-6, Kobo Daishi copied a Book of Bites and Ceremonies, using these same emblems to illustrate it the Dove and Fish on either shoulder of KWANNON who, seated on a Lion (cf. Rev. 5. 4 & p. 178), holds Three tama- pearls, and in Her other hand a VINE with Grapes. 1 The self-sacrificing Hare in the Moon, and the Dove in the Sun are also depicted. Now in the border of Taizo-kai mandara, 2 Nagarjuna drew the Great Sun, Dai Nichi Nyorai, as a DOLPHIN i.e. the Friend of Man " in Fish-form to redeem fishes " just as in the Roman Catacombs. In Akhinim cemetery a ring was exhumed engraved with an ANCHOR 3 and the Twin Fish ; and in the ivth Century St. Athanasius in a sermon (lately found) said : " Come and embark in the SHIP of Salvation ! Its two strong oars are the Old and New Testaments. Its helmsman is JESU." 4 1 Ante pp. 134, 208, n. 9, 212, 215. 3 Ante p. 165, n. 7. Heb. 6. 19. -2 Ante pp. 187, 204. 4 Ct ante pp. 143, 207. 260 SYBIAC CHRISTIANITY After visiting Sianfu, Kobo Daishi carved an image of Yakushi Nyorai, the Great Physician, 1 as the chief honzon for Saikoku-ji which the Korean Gyogi Bosatsu had founded at Onomichi on the Inland Sea. He also introduced Kechien Kwanjo baptism into Japan. Now (according to the Koyasan Magazine, 1912), Lungshu, i.e. Nagarjuna, co-founder with As vaghosa (Jap. Memyo) of the MAHAYANA, 2 received this Baptism from Vajra-sattva (to whom Bhagavat, the Blessed One; Himself had given the Secret Key to the Truth) " under the Sea " in an Iron Tower in South India. 4 Others, however, say that it was at KHOTAN S in Central Asia, and a fresco found near Khotan shews ndgas, 6 the " Lotus-born " half-men, half-fish, with Kosary-necklets, rising from a deep Pool, " the Fountain of New Birth " at BUDDHA S feet. When the Nestorian Stone was removed to the Peiling at Sianfu in 1907, a great stone bason or Font, carved outside with Lotus-lilies, 7 which stood beside it was placed in the courtyard of the Lama temple, but WHY not also into the Forest of Tablets ? The Abbot is a Mongolian. 8 In the Lama temples there is always an image of Mai- treya, the Coming One, " the Desire of all Nations," 9 and those Wings of the Presence are ever above the High Altar which one sees over the entrance to the SYBIAC churches in South India ; (cf. Malachi 4-2). 10 1 Notes 40, 48, It is noteworthy alike with the Jewish " Happy Corn- that Origen, (pp. Ill, 148,) of all the rade" and the characteristic ofMAi- Early Fathers, dwells most on this TREYA and His followers, (Cf. pp. aspect of The CHRIST. 194, 248 ; Luke 2. 10 ff.) 2 Observe that Xaca, As vaghosa, 4 See Nalanda p. 134. n. 1. Nagarjuna, and Prince Shotoku 5 Ante pp. 140, 161-2. Taishi, are regarded in Japan as "the 6 Ante p. 183. Four Great Luminaries " of the 7 Ante p. 180. XACA Era,(aMfe pp. 141, 180, 200.) 8 Ante pp. 163, 166, 195, 244 & n. 3 Cf. ante p. 178, 1 Timothy 1. 13, 3. "The Gospel of the Glory of the 9 Ante pp. 138, 150,183 n. 1; 243 Blessed God," rendf r.-d by Lightfoot & n. :^. Maranatha, 136-7. , the Happy God" winch agrees "JO Cf. 114. n. 3. M 1 AND DAIJO BUKKYO 261 In the ancient Baptistery of St. Germain les Pres at Paris, (ante p. 117) Mermaids nagas are swimming below the Sea, at the Feet of the glorified CHBIST. One such is visible : ja two old English churches and Mermen, grasping their tails, are on some Fonts. Well known in the ancient Cornish churches 1 they are also familiar objects in Korean temples. A Virgin and Child with a FiSH-body 2 was lately found in the Xtn. cemetery of Antinoe in Egypt. Cannes, the far earlier Sumerian Saviour-God at Eridu, 3 had also a Fish-body. Cf. p. 119, the Great Fish in the Indus river and the Whale of the Keltic monk Brendan s allegory. It is significant that in A.D. 562 (so Japanese history, Nihongi, records) after the Chinese routed Koryo (Koma) in N. Korea, amongst the treasures which the monk Eben 4 removed from the Palace and presented to the Japanese Emperor were Curtains of seven-fold woof 5 and an IRON HOUSE, probably a Tabernacle, as at Ise in Japan. In a later reign over 2,400 Korean refugees from Chinese tyranny in Koryo were given land and shelter in Japan and contributed their own spiritualizing Art and Influence in return. 1 English Church Architecture. Nestorian churches. The " Iron 2 Cf. Dag, the Fish ; Messiah, house " may resemble the " Iron Notes 13, 16. Tower " of Nagarjuna (p. 260). 3 One of the Ninety-nine names of The Dogs of Fo (p. 170) are " Per- the Almighty on the Arab Rosary is sian lions," and it is curious that in Yeh-hua, the same as Jehovah, and the Persian-Nestorian convents the Ea or la, the oLi Sumerian name of elder monks were called "grey old God, ante pp. 188, 189, Yakushi. men," like Hiuen Tsiang s "foreign 4 Ante pp. 170, 190, 229 & n. 12. greybeards " ante p. 249. Cf. Jundo p. 164 & n. 5; also 113, Also note with reference to the n. 3, with Juntula p. 161, where (a vision of Purgatory at Hase-dera Jew friend tells me) " coenobite " (ante p. 257) that " Hase " ftj is the should preferably be rendered " Na- corruption of Po-ssu i&JQf Perei or zarite " (as Num. 6. 1-21 ; Judg, 13. Persia, in Chinese. (P. Y. Sa.-ki). 5-7 ; 16, 17.) See also p. 198 & n. 1, the " Per- 5 The CURTAINS screening the sian Convent," A pp. in. Altar were a marked feature in the 262 SYEIAC CHRISTIANITY " THEOLOGY OF THE EAST." Note 60. (p. 62.) The Doctrine of Toma 1 the TWIN, " who won the Great Pearl," 3 before all else, undoubtedly emphasized the TAG, i.e. the Great Way 4 Mahayana which he had learned directly from his Lord. 5 It is a noteworthy coincidence that Ss. Bartholomew 6 and Thomas were respectively publishing the Evangelic Doctrine in Northern and Central India A.D. 65 the very time of Ming- ti s Vision of the AMBER-COLOURED MAN T and consequent Embassy to the West and that in CHINA Buddhism is called Fa- kyo {j&lfc r Tamo-Jcyo 5J$i$? i.e. " the Religion of Fo," 9 or " RELIGION OF TAMO," with which fact we may reasonably compare Thomas (Didymus) the Twin-soul of MESSIAH 10 Who, as his " Fellow-Traveller," was ever invisibly beside him. And Bardaisan of Edessa 11 , who versified his doctrine in the following Hymn of the Soul, wrote of " the NEW RACE called by the One Name of the MESSIAH." 12 Now, on the Amulet I mentioned (p. 117) the svastika is on Dharma Raja s brow 13 as well as the Twin Fish at his back. A very old tradition says that when CHRIST wrote on the ground (John 8, 3 8) He traced the Twin Fish-symbol," thereby identifying Himself the Saviour-Judge with the guilty sinner, and silenced her accusers. 1 Ante pp. 15-18, 40 42, 62, Eitel 8 Cf. "NYORAI" Fo, pp. 105, 114, says that the Hindu "Dharma" is 169,204,212,247. Dhama in Pali, Tamo in Chinese. 9 Pp. 101-2, 120, 141. 2 Pp. 110, 116, 118. 10 John 20, 24 ; 3 P. 225-6, Athletes. 11 Converted, A.D. 179, died 222, 4 Pp. 37, Daido-ji, 223, 229. Ante pp. 16, 106. 5 John 14, 2, 5, 6. 12 Pp. 102, 107. 6 Pp. 16, 110. 13 Pp. 109, 115, 135, 204. 7 Cf. Note 1 & Ezekiel s "Visions 14 Ante pp. 101, Pisces, 114 ; Twin of GOD," (1, 26, 27, 8, 2) ; also pp. Fish on an Anchor (165 n. 7.) with 120-1, 140, 166, 180 AS VAQHOSA, and a pair of Doves are on a gem in the Shaka s philosophy, pp. 173, 260 and British Museum. n. 2. AND DAIJO BUKKYO 263 As in the Puto frescoes those in the new Buddhist temple at Mukden the old capital of MANCHURIA 1 " Dharma " appears as one of the Sixteen Rakan, Prince Apostles, whilst MIKOKU (Mili Fo) beside him displays the Eosary which He brought, with othar " Gifts for acceptable Worship " in a Tabernacle from heaven, 2 . In the Earliest; Church History all dates from " THE YEAR OF THE ASCENSION " and it is noteworthy that Kuanyin replaces Shaka (XACA) 3 in the great hall and in the chief convents on Puto-shan, and is called " the Ruling Buddha " i.e. of this Present Age. The SYRO-PERSIAN Liturgy (used at Sianfu, tempo Kobo Daishi, p. 211) says : " The Eternal SON, the Word of the Father, put on Manhood and was revealed to the world for * * the Salvation of man. * * He vanquished Satan and Death, and rose again. * * * The WAY of the HIGHEST was opened for the ASCENSION. * * * " He hath opened a Way for our race, and made Peace in the Height and in the Depth, and made them rejoice in the Day of His Ascension." (Cf. ante p. 186-7.) Hiuen Tsiang records that, in Maitreya s absence, Kuan yin comforted and guided him in his difficulties. She endowed him with incredible patience and cheerfulness. This is precisely CHRIST S own teaching respecting the Mission of the HOLY SPIRIT " Another Helper " and His own Return 4 . The fact that Kuanyin has often the Tower of the Three 1 Pp. 138, 141, 170 and n. 6. tradition cited by Dr. Beazlev that 2 Cf. Kev. 21, 2, 3; John 1, 12, "Five monks from Kipin, (Kabul), mg ; also ante pp. 138, 140, n. 2, 161, came down the Indus and by sea to 164, 190, Juntu-la; Jundo ; Eben; Fusang the Paper-mulberry Land, compare their respective missions with their Holy Images and taught with Schlaginweit s statement that the Faith, A.r>. 450." "Buddhism was also introduced into 3 Pp. 12, 18, 20. Mexico in the vth Cent, after Jesus 4 P. 141 and n. 3. Christ, and had its disciples there 5 John 14, 5, Ante, pp. 124, 135, until the xmth Century ; " and the 141, n. 6. 264 SYRIAC CHRIST I ANITT Worlds on Her brow should be compared with that " Voice 1 from the Tower " in Hennas Allegory (which went " to all the Foreign Cities ") and the wondrous Preface to the Fourth Book of the Gospel, as the Irish styled Saint John s evangelic record. 2 The ancient Canon of the SYRIAC Aramaic - speaking Church East of the Euphrates mentions the Acts of TJiomas amongst the books " to be read in the Church of GQD." It is older than the middle of the Third Century hence contemporary with the Miran frescoes at Lob Nor, (p. 191) ! Like Anan s Hokekyo, " the wonderful Law " Sad- dlmrma and the Chinese Taoist allegory Sai-yeu-Td, it dwella on the TRANSFORMATION OP CHARACTEB from within, i.e. that Change of Heart which CHRIST enjoined.* " The Ada is one of the oldest non-Biblical Monuments of SYRIAC Literature immensely important for the history of Christian thought in the Euphrates valley." 4 According to it Thomas, the Apostle of INDIA, was the Twin-brother of CHRIST Whom he so resembled that their identity was confused. Devils, wild beasts and human beings alike saluted him as " Twin of the MESSIAH," 5 i.e. Maitreya Mili Fo, Miroku $$$jh^l$i, the Beloved. 6 1 Kev. 4, 5, Ante pp. 124 n. 200, A notable discovery in N.W. India 206. is a fragment of an AKAMAIC inscrip- 2 Pp. 148, n. 2 ; 164, n.J 5 ; 126, tion on a white marble octagonal 207, n. 1. pillar, exhumed in the debris of a 3 Mark 7, 15-23, Cf. 229, 254, n. 2. house of tht- First Century B.C. at 4 " Early Xty outside the Roman Tali-lo, th- Yiietchi capital of UD- Empire," pp. 65-78 (K C. Burkitt ;) YANA, where the majestic, fragrant f see Notes 10, 34, 37, " Syriac In- amber-coloured image of MAITREYA, fluence." carve i by a disciple of ANANDA, AKAMAIC. often called Cbaldee" "the Lotus Teacher," was set up and (Cf. p. 11.) was employed for official a copy thereof taken to Loyang, the purposes by the PARTHIAN, later Chinese capital, A.D. 65. [Pp. 102, Persian, Government (cf. Notes 12, 116, 125. ff.] 36.), but in much earlier times Ara- 5 Pp. 104, n. 1 : 188, 198. maic writing was used for trading, 6 Pp. 98, 115, 159 and n. 4; 260, n. side by side with the cumbersome 3; Fo, 101-2, 106; David, 178, Cuneiform, (pp. 45, n.n. 2 ; 5 ; 233.) Blessed Grape 118 ; Vine 208, n. 3. IN ANOTHER FORM, "SUPPOSED TO BE THE GARDENER," HE is RECOGNIZED BY THE TONE OF His VOICE. The Empty Hock-tomb resembles that in Kurodani mandara, ill. p. 24 Note the Kesa, and the San-I emblem on the Aureole, as in Hoi nan Catacombs. To face p. 265. In San Marco, Florence, painted by Fra Angelica, 1387-1465. AND DAIJO BUKKYO 265 Like Manjusri, 1 the Apostle of Nepaul, 8 Thomas was a sweet singer. Landing at a royal city, en route to India, and bidden to a weddiug feast, he sang a curious hymn in Hebrew. 3 All present listened silently and saw his form changed. 4 Dogs s destroyed the hand of a cup-bearer who struck him. Then taken unwillingly into the bridal chamber by the King, he stood and began to pray : " My Lord and my Gor> 6 who accompanies His servants 7 on their way, guiding and directing those who trust in Him * * * the PHYSICIAN of diseased souls, 8 * * * who gives LIFE to the world and invigorates our souls. To all afflicted ones Thou givest rest and repose." Then, blessing the royal pair, the Apostle left them alone, and the Lord Himself, having the appearance of Judas Thomas, came and talked with them, saying " I am his Brother ! " [Of. Phil : 2, 6-8, " Form of God and the form of a slave," with the teaching of the Fumon-bon (Hoke xxv).] Still later, the Apostle went rejoicing in chains to prison, where when Gondoforus, the Indo-Scythic King, impressed by the vision which aroused his brother when in trance, sent to release him, he was found glorifying GOD and saying ; " I thank Thee, Lord, Who didst sell me that I might set many free." When the CHRIST commissioned Thomas to go to India he had replied : * Anywhere, O Lord ; EXCEPT to India ! " And the Lord answered : " To India, thou must go, for I bid thee, and I have already sold thee as an architect for an Indian King. " BUT I will go with thee to all places whither thou shalt come." 1 Pp. 162-3, 169, 203-4. He is ex- 3 Pp. 120, cf. Curls, 191, 233, 251. traordinarily revered by the MON- 4 Cf. Yakushi, p. 213. QOLIANS and at Wu Tai Shan, the 5 Cf. Dogs of Fo, pp. 170, 261 great Lama Pilgrimage-Goal, " the 6 John 20, 28. FIVE HUNDRED" are represented. 7 Ibid 10, 4 ; ante p. 163 and n. 1. (ante pp. 6, 7, 105, 206 and n. 7. 208. 8 Pp. 105, 154. 2 Cf. p. 170, 171, Missing link. 9 Pp. 120, 146. 266 SYRIAC CHRISTIANITY This $$[, the Mikkyo or Yoga doctrine 1 of the GREAT WAY Mahay ana 2 taught by Kasyapa* to Ananda ; received in MAITREYA S own Tushita Palace, the Heaven of Joy, by Asanga of Gandara and studied with his friend Bud- dho Simha, who became the Apostle of MONGOLIA ; 4 practised by the Chinese pilgrim, Huen Chwang 5 was imparted by Amogha Vajra (also of Gandara) to Keikwa, the CHINFSE Patriarch, who bequeathed this Secret of Soul-companionship to Kobo Daishi of JAPAN, A.D. 804. 6 " PARTAKERS OF THE DIVINE NATURE." 7 The Greek Liturgy embodies this prayer by St. Simeon Stylites : 8 "In Thy exceeding love to men, in merciful com passion, those who earnestly repent Thou cleansest and en- lightenest and makest Partakers of LIGHT, and communicants of Thy Divinity (hotoke, Jap.), making no distinctions and strange thing to Angels and the though Is of men ! conversest with them at times as with Thy true friends." 9 On his return from China, the Apostle visited SOUTH INDIA" where he converted and baptized the Queen, the Crown Prince and Princess, to whom the Lord had appeared in the Form of a YouTH 11 (as in the well-known Catacomb-frescoes at ROME) and cured her of long illness. Enraged by these conversions, King Mazdai (p. 143) sentenced the Apostle to scourging and death. 12 But, ere being speared, he sang the Hymn of the Soul, or " Quest of the PEARL Divine " which embodies his chief Doctrine. 1 Pp. 163, 202. 9 Ante pp. 110, 115, Enoch, Noah, 2 Pp. 67, n. 1 ; 126, 141. Abraham, Moses. 3 Cf. pp. 12 , 171 with Manjusri. 10 Pp. 15, 39. 41, 110, 146, 260. 4 P. 162-3. 11 Kanishka s vision: pp. 135; 6 P. 194-6. Yakushi, 213; Kwannon & Church, 6 P. 203-4. Shingon monks have 135. In the Ada the Little Boy, or told me that the Harmony rf the Inner Child, constantly appears with St. Life by a Keiupis is Kobe s own Matthew. Cf. an e pp. 115, 135, teaching. Cf. John 15, 14. 12 Pp. 39, "Mountain" 169-70; 7 1 Pet 1. 4 ; ante p. 139. 145 and n. l, with " Memorial Bread " 8 P. 247. of Martyni om p. 253. AND DAIJO BUKKYO 267 The PEARL alike on the Nestorian Stone at Siaufu, and at Kompira in Japan curiously resembles the HEART depicted in the Papyrus of Ani in ancient Egypt, 1 which is weighed in the Great Balance before OsiRis. 2 In a remarkable mandara at Yutenji Cloister on Diamond Mountain in Korea, Shaka Himself is seen rising victorious above the Two Dragons of Darkness and Death ; and I have a picture of Him preaching with Kwannon beside Him, and for aureole an upturned heart, the Tama-pearl, expresses the " Sursum corda ! " " Clearly a SYRIAC composition, this Hymn is found in ancient Greek versions of the Acts of Thomas as well as in SYRIAC Mss. and is very decidedly ORIENTAL, (says Prof. Burkitt). " It is difficult for our distant age and Western civilization to judge the Great Hymn and we cannot see the light of the EAST, or hear the words of the winged letter. " Some of the details are not really so strange as they appear at first sight to us who are accustomed to look at the theory of our Religion only through the spectacles of Greek Theology." HYMN OF THE SOUL. I. While I was yet but a little child in the House of my Father, Brought up in luxury, well content with the life of the Palace, Far from the East, our home, my Parents sent me to travel, And from the Royal hoard They prepared me a load for the journey ; Precious it was yet light, that alone I carried the burden. 1 J\\:"Bookof the Dead," E.\.yf. was originally the Sumerian "Ea," Budge, 1920, whose cost one shill- more correctly " Yeh-hua"is Jehova, ing, (Jap. 65 sen, at Maruzen s) " It is He ! " the " I Am," the God places it and the Guide to Early Xty of Abraham, Isaac and Jacob, who and Byzantine Antiquities, in the revealed Himself to Moses in tho same British Museum Series, within Bush of Fire. (See Sir Win Will- every one s reach. cock s " From the Garden of Eden " 2 Cf. pp 15 and n. 1 ; 23, 250, and pp. 29, 56 ; 1 Jl^.) n. 1, 2(51 n. 4. The Kgyptian Osiris 3 Cf. Matt 13, 45-6 ; 10, 26. 2G8 SYKIAC CHRISTIANITY 2. Median gold it contained and silver from Atropatene, Garnet and ruby from Hindostan and Bactrian agate, 1 Adamant harness 2 was girded upon me stronger than iron ; But they took off the Robe wherewith Their Love had adorned me, And the bright Mantle woven of scarlet 3 and wrought to my stature. 3. For They decreed, and wrote on my heart that I should not forget it : " If thou go down and bring from Egypt the PEAKL, the unique one, " Guarded there in the Sea 4 that envelops the all-swallowing Serpent, " Thou shalt be clothed again with thy Robe and the Mantle of scarlet, " And with thy Brother, the Prince, 5 thou shalt inherit the Kingdom." 4. So I quitted the East, two Guardians guiding me downwards, Hard was the way for a child and a dangerous journey to travel, Soon I had passed Maishan, the mart of the Eastern merchants, Over the soil of Babylon then I hurried my footsteps, And my companions left me within the borders of Egypt. 5. Straight to the Serpent I went, and near him settled my dwelling, Till he should slumber and sleep, and the PEARL I could snatch from his keeping, I was alone, an exile under a foreign dominion, None did I see of the free-born race of the Easterns, Save one youth, a son of Maishan, who became my companion, 6. He was my friend to whom I told the tale of my venture, Warned him against the Egyptians and all their ways of uncleanness; Yet in their dress I clothed myself to escape recognition, 1 Another translation runs: "Jade images of Dharma Daishi (Note 11) of KHOTAN and far Highlands of Prof. Burkitt compares it to the Baktria." Roman toga, and it is significant that Khocan " the Jade Kingdom " was it was in N.W. India and not in the noted for the rare white jade called Gang >s-regions that the first images in the Apocalypse and in Xtn hymns of Buddha were made, 500 years after "jas er." Gautama s death, and represented The devotion of its Court to ART Him and His disciples in this Roman throws light on the Sculptures of toga, aud not in the native Hindu Gandan and those in the Black garb, monk Mukhocl a s cave in Korea as The importance of this historical well as on the Great Yiietchi and fact cannot be exaggerated, when KHOTAN BUDDHISM. (Ante pp. 101, n. compared with ANOTHER BUD- 3, nn.2, 3 ; 1^4 ; 140 and n. 2 ; 161-2.) JJ>HA " of the Diamond Prophecy : 2 " Adamant " i.e. DIAMOND, (Note 1 ). which is unbreakable, uncoaquered Scarlet, like Purple, is a TYRIAN and unconquerable. It cann t be in- dye, (cf. Note 10 and Agritius of jured by fire and is invulnerable. ANTIOCH was the first bishop of Cf. al; connected with the Diamond Treves in Gaul, A.D. 328.) "World, Diamond Prophecy, and Dia- 4 In the Assyrian Church today mond Mountain-temples throughout "baptize" sig. "to dive." these Notes. 5 Cf. ante pp. 132, 142, the Redee- 3 The bright FCarL t tunic or Kesa mer Prince-Kinsman at Pota a, and is a markwl feature in the Fukuoka Mission to Heaven pp. 77, 80, 81, 91. AND DAIJO BUKKYO 269 Being afraid lest when they saw that I was a stranger Come from afar for the Pearl, they would rouse the Serpent 1 against me. 7. It was from him perchance they learnt I was none of their kindred, And in their guile they gave me to eat of their unclean dainties ; Thus I forgot my race and I served the King of the country ; Nay, I forgot the PEARL for which my Parents had sent me, While from their poisonous food I sank into slumber unconscious. 8. All that had chanced my Parents knew, and They grieved for me sorely, Through the land They proclaimed for all at our Gate to assemble PARTHIAN Princes and Kings, and all the Eastern Chieftains There They devised an escape that I might not parish in Egypt, Writing a letter signed in the name of each of the Chieftains : 9. "From thy Father, 8 the King of Kings, from the Queen, 4 thy Mother, " And from thy Brother, 3 to thee, our Son in Egypt, be greeting ! " Up and arise from sleep, and hear the words of our Letter 1 " Thou art a son of Kings : by whom art thou held in bondage ? " Think of the PEARL for which thou wast sent to sojourn in Egypt 10. " Think of thy shining Robe and remember thy glorious Mantle, " These thou shalt wear when thy name is enrolled in the list of the Heroes, " And, with thy Brother, Viceroy thou lt be in our Kingdom." This was my Letter, sealed with the King s own SEAL on the cover, Lest it should fall in the hands of the fierce Babylonian demons. 11. High it flew as the Eagle, 8 King of the birds of the heaven, Flew and alighted beside me, and spoke in the speech of my country, Then at the sound of its tones I started and rose from my slumber ; Taking it up I kissed it and broke the Seal that was on it, 1 Variously: Cobra, Gryphon, WAY to St. Thomus, John xiv-xvi Dragon, Crocodil >, Scorpion, Lizard, and cf. ante p. 14y. Centipede, Worm, Devil, ante pp. 4 Ante pp. 133, 148. 119,127,129,2.0. 5 Prof. Burkitt thus explains: 2 Note pp. Ill, 122, 124, 138. "The Prince is the Christian Soul ; Apostles; 106, 121, 174, Abgar, the King of Kingo corresponds to Anshi-Kao; 138, 166, 174, 196, AMI- God the Father; the Queen of the TABHA; and, still further, that under >a9t is the Holy Spirit ( Spirit. be- the Sassanide, which followed the ing feminine in SYRIAC) ; and the Bro- Parthian, rule A.D. 224-651, the PER- tber, the Viceroy, is Jesus Christ." SIAN Christians were most active in See an .e pp. 67, n. 1 ; 176,; 141, missionary work, 198, 203, App. in. 161, Mahiyana language & Khotan 3 Note the stress lad by CHRIST Bud d his in, also tlu,- IL-brc-w Proverbs ou the Fatherhood of God in the 17, 17. discourse in which He taught the 6 i p. 125, 208. 270 SYRIAC CHRISTIANITY And like the words engraved on my heart were the words of the Letter. 12. So I remembered my Royal race and my free-born nature, So I remembered thePEARL. for which they had sent me to Egypt, And I begau to charm the dread all-swallowing Serpent : Down he sank into sleep at the sound of the Name of my Father, And at my Brother s Name, and the Name of the Queen, my Mother. 1 13. Then I seized the PEARL and homewards started to journey, Leaving the unclean garb I had worn in Egypt behind me ; Straight for the East I set my course, to the light of the Home-land, And on the way in front I found the Letter that roused me Once it awakened me, now it became a LIGHT to my pathway. 14. Like a Royal Banner it gleamed on the road I must travel, And with its voice and leading cheered my hurrying footsteps, Drawing me on in LOVE across the perilous passage, Till I had left the land of Babylon safely behind me And I had reached Maishan, the sea- washed haven of merchaats. 15. What I had worn of old, my Robe and the Mantle of scarlet, Thither my Parents sent from the far Hyrcanian mountains. 2 Brought by the hands of the faithful warders who had it in keeping ; I was a child when I left it nor could its fashion remember, But when I looked, the Robe had received my form and my likeness. 1 6. It was myself that I saw before me as in a mirror ; Two in number we stood, yet only one in appearance, Not less alike were we than the strange Twin guardian figures Bringing my Robe, each marked with the Royal Escutcheon, Servants both of the King whose troth restored me my Treasure. 17. Truly a Royal Treasure appeared my Robe in its glory ; Gay it shone with beryl and gold, sardonyx and ruby ; Over its varied hues there flashed the colour of sapphire ; All its seams with stones of adamant^ firmly were fastened, And upon all the King of Kings Himself was depicted. 4 1 8. While I gazed it sprang into life as a sentient creature, Even as if endowed with speech and hearing I saw it, 1 The Triple Name corresponds to Queen of Heaven was familiar to the Buddha s Trikaya "Three-fold both Origen & St. Jerome in the Body," Kgjj- (Jap. Ojiti) symbolized Third & Fourth Centuries, by the Triangle in Xtn art, "the 2 Ante pp. 19, 21, "Now Bukkharia Three Persons one 1 ssence" of the in Tartary/ (T.Y.) & 130, Museus, & EAST SYRIAC creed, (cf. p. 161 170, n. 4, Tunhuang. Dean Milman). 3 " Diamond," cf. Ezekiel 3. 9, The Triple Name San-i H - ante " adamant." pp. 155, 17ti. 4 Cf. legend of the Portrait-Cloth The idta of the Holy Spirit being taken to King Abgar of EKESSA. AND DAIJO BUKKYO 271 Then I heard the tones of its voice as it cried to the keepers : " I am one with the Hero for whom I was reared by my Father " Hast thou not marked me, how my stature grew with his labours? " 19. All the while with a kingly mien my Robe was advancing, Flowing towards me as if impatient with those who had brought it ; I too longed for it, ran to it, grasped it, put it upon me, Once again I was clothed in my Robe and adorned with its beauty, And the bright many-hued Mantle 1 again was gathered about me. 20. Clad in my Robe I betook me up to the Gate of the Palace, Bowing my head to the glorious SIGN of my Father tb/jt sent it ; I had performed His behest AND He had fulfilled what Pie promised, So in the Satraps Court I joined the throng of the Chieftains- He with favour received me, and near Him I dwell in the Kingdom. " Such is the Hymn of the Soul, which comes from the Acts of Thomas but is not historically connected either by language or transmission with India, but is an originally SYRIAO work, and the Hymn therein has been preserved as a Christian poem in a Syriac and Christian work," so says Prof. Buvldtt, 2 to whom my Japanese, Korean and Chinese readers will be grateful for his revised version 5 which enables us to compare the Teaching of this beautiful SYRIAC hymn with that of Nagarjuna, the Buddhist Patriarch. 4 1 " Rainbow-hued," like Shaka s robe in the Ascension scene at Kuro- dani, and when blessing the Chinese child ; also p. 136, & cf. the Rainbow Covenant t; no more destruction," & Joseph s robe (Genesis 9, 12-17; 37, 3. 23, mg. "pieces") A Jaranese legend thus accounts for Shaka s many coloured patchwork Kes& . Ex pelled from home by a stepmother, and forced to clothe Himself in the rags He gathered from a scrap-heap & washed, using for soap fruit-skins which dyed the rags with their rainbow- hues. In Ja, an the Rainbow is called " the Bridge of Heaven." 2 Lecturer on Paleography, Cam bridge University. 3 Originally published in his " Early Eastern Christianity (pp. 212-223); St. Margaret s Lectures, on the Syriac-Speakiug Church." 1904. 4 Ante p. 260 n. 2 ; Luminaries. APPENDIX I. NEW BABYLON OR BAGDAD? (pp. 11. 12.) " The ancient and famous Babylon was not in being when St. Peter wrote this Epistle, as Pearson has shown in his Oper. Posthum p. 49-54, so that Scaliger, Salmasius and de Marca are mistaken in supposing this Babylon to be meant. Fabric- ius, Du Pin, and Beausobre, take it to have been Seleucia, and that this city inherited the name of Babylon ; but Mr. Mosheim shows incontestably that Seleucia never bore that name. " If then it must be Babylon, there was a place of the name in Egypt, which Spanheim proves to have been at that time a great and famous city. But as Papias, even in the Second century, took this Babylon for Borne, and Eusebius shows that it was a common appellation of that city in his time ; it is the opinion of Mosheim, that in a matter of history we ought to follow the Ancients. " It is at least not impossible, that St. Peter might call Rome by the name of Babylon as it was usually called by that name among the Jews." All this, says Michaelis, leaves the matter in doubt, whether St. Peter wrote this epistle at Babylon, in Egypt, or at Rome, and M. Mosheim acknowledges as much throughout that Preface. (See Michaelis Introductory Lec tures. Lond. 1780. p. 321.) It is truly surprising that none of these learned men can agree on this matter. Certainly it belongs to every critic in the Hebrew language of the Old Testament to know, that some times the names of cities give name also to the provinces and countries where such cities are situated : the Country being understood in such case, as, for instance, Babylon sometimes meant the land of Babylon, or the whole country of the Babylonians, Isai xiv. 4, and here also by " Babylon " may be understood Babylonia : or indeed, as I conjecture, more pro perly, New Babylon, since called " Bagdad," situated upon the river Tigris, about forty miles from the place where the ancient Babylon stood, which is an easy solution, and seems confirmed by the history. (T.Y.) 274 APPENDIX H.ARMENIAN CHURCHES, (p. 32.) AN AUTHENTIC DOCUMENT. A LIST of the CHUBCHES depending on the Patriarch of AEMENIA, residing at Egmiathin, 1 according to Uscan, Bishop of Uscavanch. EGMIATHIN, the seat of the Patriarch of the Armenians ; a Bishoprick. Algusgvanch or Akusvanch, a small Bishoprick. Armg, near Ervan, a small Bishoprick, having there a Convent. Balesch, or by the Turks Bitlis, in the Province of Varas- puracan ; a Bishoprick, having three Convents of the Monks of ST. BASIL, Elevard, in the province of Ararat, late a Bishoprick, but now a Church served by secular priests, in the province of Ararat. Gesargel, in the province of Ararat, near Aring, a large Bishoprick. Goscavanch, near EGMIATHIN, in the province of Ararat, a Bishoprick. Hoi or Coi, a Bishoprick near Salmast and the great Lake. Johanavanch, or St. John, a large Bishoprick in the pro vince of Ararat. Karenus, six leagues from EGMIATHIN, a Bishoprick and a Monastery. Kiekart, uear EGMIATHIN, formerly a Bishoprick, but now a Church. Munei, four leagues north of EGMIATHIN, a Bishoprick. Macharavanch, distant fifteen leagues north of Erevan, in the province of Alsten, formerly a Bishoprick. Salmasavanch, five leagues distant from EGMIATHIN, a Bishoprick. Here was a church where was perpetual Psalm- singing, from it was called in Armenian, Salmasavanch. 3 Tiecervanch,oic Tiecheravanch, three leagues from EGMIA THIN, a Bishoprick. Tiplis, or Teflis, in Georgia, a Bishoprick. Varthehair, in the province of Casan, a Bishoprick, now destroyed. 1 Ed. Not -s 31,32. 3 Ante p. 156. 2 Cf. ante pp. 145 n. 5, 206. ED. APPENDIX 275 Virap, not far from Mount Ararat, a Bishoprick, where are three Convents. Ouscohvanch, a Bishoprick, where Uscan, the author of this list, and Proctor-general to the Patriarch, was Bishop, 1670. Thefolloicing are ABBEYS, or MONASTERIES, of the ORDER OP ST. BASIL/ Surb-Astuasin, in ihe Province cf Ararat, called also Niggara. Surb Astuasincal formerly a Monastery, 2 leagues distant from Niggara. There are besides, three Convents of Nuns of St. Basil in ARMENIA. Armenaperkhich, called an Archbishoprick, because it hath many Monasteries, but is properly a Bishoprick. Agul, an Archbishoprick, in the province of Golthan, hav ing no Bishopricks, because destroyed. It has now five Con vents and Churches. , Adhamar, or Altamar, an Archbishoprick, in the Island of the great Lake Varaspunacan, having eight or nine Bishop ricks, and sorn * Convents ; but the Churches fallen to ruins, not being suffered to be repaired, because under the Turks. Bastus, a Bishoprick. Gasgus, a Bishoprick. Sasan, a Bishoprick. Amenaphreic, or Ameniapherkhik, an Archbishoprick : a Monastery, and residence of the Archbishop, in the province of Ararat, near the city Garni : it governs the city Erevan, having about 4000 houses. It is a Bishopric properly, but called an Archbishoprick, because it has a number of Convents. Bardulimeos, that is, St. Bartholomew, an Archbishop rick in the province of Hsebac : it formerly had Bishopricks, but they are now destroyed. Betchnu, or Begnu, an Archbishoprick, in the province of Salcunus-Stuer, formerly a great city, but since destroyed by the Persians. It hath three Bishopricks. Hair-Johan or Hairuvanch ; a Bishoprick, in the pro vince of Gerlarchun. Kietcharvasanch , a Bishoprick in the village of the pro vince of Salcunus-Stuer. 1 This 5s still the on y Monastic A.D. 360, whose life is said to have Order in the Greek Church. It was been in evt ry way BRAL." founded by fct Basil the Great, c. Ante pp. 33, 15 i. Ed. 276 APPENDIX Shalvachuvanch, a Bishoprick formerly, but now des troyed. Sevan, a Bishoprick in the Province of Salcunus-Stuer. Karienusvanch, a Monastery of ST. BASIL, under the Archbishop of Besenu. Ccesarea, an Archbishopric of the province of Cappadocia, having only two Suffragans. Surb-Astuansasin, a Bishoprick, three leagues distant from Csesarea. Hisia, a Bishoprick, six leagues distant from Caesarea where is a Monastery of the Order of St. Basil. Surb-Carapet, or Karapiet, in the province of Taron : an Archbishoprick, having two Bishopricks. Matnavanchmescu, a Bishoprick, in the province of the same. Bitlis, a Bishoprick, of the same province. Cepar, formerly an Archbishoprick, but now destroyed. Derganavanch, an Archbishoprick, in the province of Dargan. Farhapat or Ferah-bat, an Archbishoprick, or rather a Bishoprick, in the province of Mansander Surb-Grigor, i.e. St. Gregory the Archbishop ;* the same is called Lusavaric, having a monastery. Surb-Astuasasin, Holy Mother of God, a Bishoprick, in the province of Karin. Ginisuvanch, a Bishoprick. Mamruanavanch, a Bishoprick, in the province of Mamru, near the city Ohtic. Haclibat : about twenty leagues distant from Tiflis : a large Archbishoprick, having three Suffragans : (1) Goruvanch, a Bishoprick, in the province of Gori in Georgia; (2) Hacar- tinwanch, formerly a Bishoprick ; (3) Macaravanch, formerly a Bishoprick. Hamiih, or Caramith, as called by the Syrians, from Car, i.e. black, or Black Hamith, because built of black stones. 2 1 Note 31. Ed. Noah s son Ham was Ancestor of 2 " Built of Black Stones ; " Cf. the Black races. Hernias Vision of the Tower built Cf. the Ethiopian Eunuch (ante of black Stones taken out of the p. 153) and possible links between water ; also, 1 Peter 2. 5, " Living Museus, the Abyssinian bi-ihop, and Stones for a spiritual house. J the Negro monk Mukhocha in The Latin version, however, as Korea (Note 24) ; also Cushee monks, given by Mr. Yeates, reads thus: (p. 215, App. in.) C:m the Cha in his " Hamith, an Archbishoprick, called name come from the above "Car?" by the SYKO - CHALDEAKS and always remembering the habit of Armenians Car am itb. Car in the introducing h. into this pronunciation vulgar tongue- signifies nignan, hence as in " Shinto." Ed. the idea to call it Car Hamith." APPENDIX 277 It is an Archbishoprick, having suffragan Bishops : (1) Ael, or Agel ; (2) Arcan ; (3) Balu ; (4) Edessa ; (5) Germuc ; (6) Mardin ; (7) Senchuse ; (8) Thulguran. Haberdu, or Harberd, an Archbishoprick, in the province of Harberd, (the Church or Monastery is called Surb-Astua- sasin, Holy Mother of God), near HAMITH, having four Bishopricks, and three Convents. Hispahan, Ispahan, or Sphuhun, by the Armenians, the Royal city of PERSIA ; an Archbishoprick having 20 Armenian Churches, viz. (1) Surb Astusasin ; 2. Surb Nicolaus. (3) Surb Jacub. (4) Surb Amenaphreic i.e. Universal [Redemption, and Monastery of St. Basil. (5) Surb-Grigor. (6) Surb Johan. (7) Amirrasthen. (8) Karametich. (9) Porteun. (10) Nor- ascen. (11) Karachen. (12) St. Jacub. (13) Anapatuin, (14) Erivane the Greater. (15) Erivane the Less. (16) Gazge. (17) Schaspanin. (18) Ckocin. (19) Convent of Nuns. (20) Choga Abedik. Gulf a or Ciolfa, and Erevan, a town adjacent to His pahan, having about 8000 Armenians, almost all merchants. It has two Suffragan Bishops. Karmiuvanch, in the province of Ecegazer, distant from Erevan two days : an Archbishoprick, having four Suffragans. Capisvanch, a Bishoprick and Monastery of St. BASIL. Caputusvanch, a Monastery. Derbavanch, a Bishoprick of the province of Ecegazor. Hermonivanch, a Bishoprick of the province of Ecegazor. Azpter, a Bishoprick, in the province of Sab-hunissor, dis tant twenty leagues East from Erivan. MASHIENUSVANCH, as Archbishoprick, in the province of Gelarchun, but hath no Bishopricks, because destroyed. MACU, a large Archbishoprick, in the province of Artaz ; in the Cathedral Church is the body of St. THADDEUS 1 . It hath five Bishopricks. Auhar, a Bishoprick, distant five days journey from Macu, to the South-east. Hoi, a Bishoprick, distant two days journey south of Macu. Jormi, a Bishoprick, distant a day s journey from Tabu, and three days from Macu, South-east. Maratha. a Bishoprick, to the East of Tabor, where 300 years ago resided an Italian Bishop, who translated many books into the Armenian tongue, and made many others. Salmasty a Bishoprick, near Maraga. 1 Passim p. 283, Mahayana. 2 Mar Adai, ante pp. 106 and n. 1, 136. Ed. 278 APPENDIX Surb-Narcave, or St. Stephen, pro-martyr. An Archbishop- rick, having formerly many Suffragans and Monasteries, but now they are all destroyed, excepting one or two, viz. Astapat and Nachiovau. Surb-Uscan, or " the Holy Cross," an Archbishoprick, having three Bishopricks, Azptiruvanch, a Bishoprick, in the province of Aschar. Andreasic, a Bishoprick, in the province of Acscan, where is the church of Surb-Atuasasin. Surb-Hresatacapet, i.e. St. Archangel, a Bishoprick, in Sebastia. Sanachin, in the province of Tascir, an Archbishop- rick, having formerly Bishops and Convents, but now de stroyed. Scamach, or Acvan, near the Caspian Sea, an Arch bishoprick, formerly having Bishops and Convents under it, but now destroyed. Tathevanch, an Archbishoprick, in the province of Kapan, having four Bishopricks, or more, besides Monasteries. Meeri, a Bishoprick, and three others, whose names are wanting. The Monasteries are 1. Surb Carapiet. 2. Tanza Pharac. 3. Vagathevauch. 4. Anapat, of which are more than 100 HEEMITS* in the deserts. 5. and 6, Two Convents of Nuns. Thivaravanch, or St. Ann, an Archbishoprick, near the city Thucat 150 leagues distant from EGMIATHIN, having three Bishopricks, all under the Turks. Nazianzen, a Bishoprick, under the Turks. Marzunavanch, a Bishoprick, of the province of Marzan. Neoccssarce, a Bishoprick. Van, a large Archbishoprick, having a Convent, where the Archbishop presides. Van is a city near the great Lake Varaspuracan ; having several Suffragan Bishops. (1) Arces, or Arcisavancli, near the great Lake. (2) Clath or Chelath. (3) Crusuvanch, or Ctus, where are three Convents of Monks and Hermits, having a Bishop. (4) Lirn, situated in the Lake. (5) Ustan. (6) Husanus. S. Ephanosivanch, a Monastery near Van", Virap, or the cavern in an Abyss 3 where St. Gregory lay hid thirteen years, where also Mass is performed. It is a Bishoprick, subject to 1 Ed. Note 33. innermost recesses. Ante p. 144. 2 On Diamond Moun ain in Korea Ed. there are Eight "Abysses" in the 3 Notes 31, 32. Ed. APPENDIX 279 EGMIATHIN, but called an Archbishoprick, because it has three Convents, viz. (1) Vanstan. (2) Uzavanch. (3) Mus- cacbiurvanch. This memoir of the ARMENIAN Churches in the Seven teenth century, is copied with little variation from the original, in Mr. Simon s collection, at the end of his History of the Religions of the Eastern Nations, where it may be seen more fully : though I have not omitted any article o information. He had it from the dictation of the Armenian Bishop, whose name it bears ; and who, for tho procuring an impression of the Armenian Bible, for the supply of the Churches of his Com munion, had come to Europe. He arrived at Amsterdam about the year 1664 and died at Marseilles. (T.Y. 1 ) III. THE SYEO-PERSIAN MISSION, (p. 47. n. 2.) The Syrian Inscriptions on the border of the above Tablet have been interpreted in the following classes : Class I. 1. Mar Joh-anan, a Bishop. 2. Isaac, 3. Joel, 4. Michael, 5. George, 6. Mahadad, Priest. 7. Christian, Priest. 8. Ephrain, 3 9. Abi, 10. David, 4 11. Moses, Class II. 1. Achaicus, Priest and Monk. 2. Elias, 3. Moses, 4. Ebedjesu, 5. Simeon, 6. John, Class III. 1. Aaron. 2. Peter. 3. Job. 8. John. 9. Sabarjesu. 10. Jesudadus. 1 The latest information is given in " The Church and Faith of Arme nia," by Rt. Rev. Dr. Abrahmian ; [Faith Press, London, 1920 ; price Eighteen pence]. Ed. 2 Cf. ante pp. 126, 206. Ed. 3 Ante pp. 113 n. 3, 164 and n, 5, and 178. Ed. 4 Passim p. 284. 280 APPENDIX 4. Luke. 5. Mathew. 6. John. 7. Jesueme. Class 1. Adadsaphus. 2. John. 3. Enos. 4. Mar Sergios. 5. Isaac. 11. Luke. 12, Constantinei 13. Noah. IV. 6. John. 7. Phuses. 8. Simon. 9. Isaac. 10. John. Class V. 1. Jacob, Priest. 5. Simeon, 2. Mar Sergius, Priest and 6. Adam, Chorepiscopus 1 of Shi- 7. Elias, angatlius. 8. Isaac, 3. George, Priest and Arch 9. John, deacon of Cumdan. 10. John, 4. Paul, Priest. 11. Simeon Class VI. 1. Jacob, Priest. 7. Simeon. 2. Ebedjesu, 8. EPHEAIM. 3. Jesudadus, 2 9. Zecharias. 4. Jacob. 10. Cyriacus. 5. John. 11. Aaccus. 6. Sergius. 12. Emmanuel. Class VII. 1. Gabriel. 4. Isaac. 2. John. 5. John. 3. Solomon. Also, 1. Constantine. 13. 2. Saba, CUSHEE. S 14. 3. Mar Sergius, Tabennita. 15. 4. Isaac, CUSHEE. 16. 5. Paul, Priest. 17. Priest. Susen, Bishop. Jacob, Priest Mahadad, Arius, David, 1 An officer in the Greek Church, nearly the same with that of Archdeacon. T.Y. 2 " The gift of Jesus." Ed. 3 Those names joined with Cushee denote Ethiopian or Black. (T.Y.) Cf. Kokuhoshi in Korea, Notes 24, 28, 32. Ante p. 155, and Hamitb, p. 276. Ed. APPENDIX 281 6. Simeon, Priest. 18. Asba, CUSHEE, Priest. 7. Adam, 19. Abba Syras, 3 8. Zuhan, Mizraite. 1 20. Abraham, Priest. 9. Mathew, CUSHEE. 21. Simon, 10. Annania, GYPTUS.* 22. Pater, 11. Gabriel, Priest. 23. Luke, 12. Luke, 24. Mathew, Early in the Second Century, Bardaisan of Edessa wrote of the Parthian, i.e. Persian, Christians purity of life, and the Liturgy of Persia was the very earliest Christian formulary. 4 PERSIA was the Inspirer and Centre of Christianity in the ORIENT, and NISIBIS on the TIGRIS (the capital of the ancient " Mygdonia " mentioned in the Hymn of the Soul V. 3) is immensely important in the history of Oriental Monachism. To Epbrem Syrus of Edessa (6. at Nisibis) the introduc tion of Monachism into Mesopotamia was erroneously ascribed (p. 156) for, says Dr. E. A. W. Budge, "it is a notorious fact that Monasticism was first introduced by Mar Awgln, an Egyptian." When Mr. Yeates wrote his Indian Church History a century ago the story of PERSIAN " Nestorianism," its asceticism and monachism, in countries East of the Tigris was unknown. It was made largely accessible in 1893 through Dr. Budge s translation of the Book of Governors written at Beth Abhe by Thomas of Marga, a SYRIAC bishop, A.D. 840. In the IVth cent : the contemporary Koman emperor Constantino the Great described " Three Pillars whom our Lord set up to shine with rays of Heavenly Light, 5 three marvellous men, outwardly feeble yet three strenuous Athletes, strangers and poor, yet making Others rich Antony in Egypt Hilarion on the Sea-coast (i.e. of Palestine), and Mar AwgTn." 6 AwgTn of Clysma, 25 years a Pearl-diver in the Eed Sea, having developed extraordinary spiritual gifts and healing powers. 7 went to the Monastery founded near Thebes by 1 Mizraile signifies an Egyptian. women were fouud in foreign garb, 2 Gyptus, denotes a Copt. and of a distinctively S Eiiiic type of 3 Chinese History of T ang Era de- face. scribes these Nestorian monks as See also p. 191 " curled Jiair" "green eyed, red haired, high nosed, This was on the main "Silk-trade and others inky black." Highway " from China to the West The Japam so general Tamura- see Notes 6, 10, 37. Ed. Maru, (d. AD. 811, ante p. 177) is 4 Ante pp. 211,241. similarly dr scribed. 5 Dud A.D. 356, 371, 363. In Waster \ Honan, tombs of the 6 Note 33. Han at;d T a j; Dynasties recently 7 Note 53, Illuminators, excavaud clay figures of men and 282 APPENDIX Pachomius the Great in A.D. 325, and became a baker of bread (probably Sacristan, as in the Assyrian and Korean churches to-day p. 78) and, like Brother Laurence in a later age, " practised the Presence of God." Taking thence his two sist^-s and Seventy monks to Nisibis he founded the first Abbey on Mount Isla. When the Eomans ceded Nisibis to Sapor II in 363, that groat Persecutor, through whom thousands of Christians had perished in 330 (p. 27), received the aged monk with deep reverence, and " believed in the GOD of Awgln." Then King Sapor granted lands for the establishment of Convents throughout PERSIA which had replaced the Parthian empire. Bath Abhe an offshoot of Mount Izla, founded in 505 was richly endowed by PERSIAN noblemen. Dnring the next 300 years at least 100 of its sons became Bishops, Metropolitans, or Governors of " Nestorian " dioceses in Mesopotamia, Arabia, Persia, Armenia, Kurdistan and CHINA. [Cf. ante pp. 30, 31]. Incidentally, we note that the " venerable foreign grey beard" whom in 629 Hiuen Tsiang met in MAITREYA S temple at Kauchang (TuRFAN in the Uigur country 3 ), and who gladly gave him his own strong well-travelled red horse, was " intimately acquainted with the dangerous Western roads, having traversed them 30 times," and a young foreign guide over-hearing the Chinese Pilgrim recite some Scriptures calling upon Kuan-yin Bodhisattva in the night-watches was re-assured as to Hiuen s credibility; (ante p. 194.) From the name " PERSIAN monastery " 2 where the Nestorian Mission dwelt at SiANFU 3 we infer that those monies came from the renowned " House of the Forest," Both Abhe. Hence, it is no wonder that there are so many passages in the Inscription from the Amida-kyo* which familiar to Anshikao, the PABTHIAN prince, in A.D. 136, was taught in the 4th century by Sur Yasu-ma-Sanzo to Kumarajiva 6 at KARASHAR in Chinese Turkestan (a place also visited in 399 by Fa Hien, another Chinese Pilgrim searching for the GREAT LAW. (Ante p. 193, 203, n. 2.) It could cot have been otherwise ! Like those in Cambodia, Che-kiang, and Tibet, the Beth 1 Ante pp. 113, n. 2 ; 203 & n. 3. 4 See pp. 149, 174 and n. 6 ; 163 Buddhist Records i. pp. xn, 17 n. 1. & n. 3 ; 184, 207 ; also cf. Nagarjuna, 2 Pp. 246, 260, n. 3. pp. 134 n. 1 ; 182, 211, 228 & n. 4. 3 Pp. 198 & n. 1 ; 215. 5 Ante p. 183, nn. 1, 3. KWANNON "JN ANOTHER FORM* CARKIES THE VIjRA SYMBOL OF THE INVINCIBLE POWER OF PRAYER, AND A FLAGON OF SWEET DEW LIKE THOSE IN THE KoMAN CATACOMBS. The fliibellum, fly-brush, used in Ireland for centuries, is also seen. Both figur s have the Boat-shaped aureole, and the Svastika is on the Mitre of each. To face p. 283. From t/.e Ethiopian monk s Cave in S. E. Korea, 5th Century, A.D. APPENDIX 283 Abbe monks celebrated the nights witb " tbeir native music >n psalms, hymns, spiritual praiseg and Alleluias to tbe Ineffable One IA, Jehovah* " tbe GOD of tbe Promises, who fulfilled to excess all He had promised." 3 Some monks in especial became " true Altars of Prayer, ever breathing forth the Incense of Praise to the exalted GOD HEAD," HfHI San-ittai. One such monk of Beth Abbe trained at Mt. Izla, was the " spiritual father," Abba Anan Isho " of glorious memory," who by indefatigable work became " a great Doctor and laid soothing plaisters on spiritual wounds " by means of his book " Paradise " a SYRIAC version of the Lives of Western Ascetics by Palladius which had great vogue in all the EASTERN monasteries. 4 It should be noted that Hiuen Tsiang described Nava- Sangharama, the royal " New Temple," at Balkh (the Little Bajagriha whence Isso, named on the Nestorian. Stone, came) and said " The Masters (of Buddhism ?) who dwell to the north of the Snow Mountains and are authors of sutras occupy this Convent only and continue their estimable labours in it." 5 Another temple so named existed at KHOTAN and both were under the special protection of Bishamon. Still more noticeable is it that Mahayana the Great Way of Universal Salvation prevailed in Northern Asia but Hinayana in the South, and that in KARASHAR, KHOTAN, and DDYANA the Prince of Pilgrims found a mixture of doctrines. 6 Contrary to Hinayana usage, the Holy Trinity and the Saints were worshipped, and their names differed wholly in the Daijo Bukkyo. Besides Amita Fo, the Kuan-yin (who so wondrously aided the lonely Pilgrim in his inflexible purpose, during 16 years travel across " myriads of li ") is also derived from PERSIA, as the pictures in the Liturgy prove, 7 which shew Her in Persian garb, with a thousand hands and eyes, carrying Sweet Dew always the symbol of the Water of Immortality" and the Maitreya-Tsechi, (Jap. Miroku Dai-Seishi), to Whose Heaven of Mirth Tushita Palace Hiuen Tsiang 1 Pp. 118, 144 & n. 5 ; 184, 198, n. 1; 5 Ante p. 200, Bud. Rec. i. p. 44. 206. Note 20, the Epistle of John 6 Of. the chain " From Jerusalem which was "written that their JOY to the Sunrise " pp. 21, 216, 242. might be full." 7 Ante, pp. l^O and n. 1, 166. 2 P. 174 and n. 1. 8 Eev. 22, 17, "The Spirit and 3 Cf. Notes 40, 60, Hymn cfthe Soul the Bride say Come nnd take the V. 20. Water of Lifu! "; 2 Chron, 16, 9; 4 Of. ante pp. 168, 174, and 184. "Angel of ine Dew," p. 221. 284 APPENDIX passed away in His " GREAT LOVING KINDNESS temple " at SIANFU, is indisputably identical with the Syriac MESHTA.* In 1908 Prof. Pelliot found in the Thousand Buddha Caves at Tunhuang on the main Central Asian road a " Nestorian " Praise -sutra for the Living and the Dead (i.e. Jap. ihai) which gives the Soul-name of the deceased one such, commemorating a Catholicos, as " Thousand-eyed." He also found in the same Library a Baptismal hymn in Adoration of the TRINITY which tells of Three Powers Heaven, Earth and Man ; of " the Most Merciful GOD, our Father, Great Pilot ; " of " MESSIAH, glorious God-Son ; " of " the Pure Spirit " " the Salvation Baft, and Sweet reviving Dew." In the Tunhuang Caves are also those " PERSIAN lions Dogs of Fo " which, surmounted by " David s Shield " a double Triangle, adorn the lids of the tiny portable cases containing the miniature Scroll of the Jewish Sepher Torah used to-day in England. Is it possible that " David s shrine " in Japan was connected with some early SYRIAC monk who bore a Hebrew name, like the David who became Metropolitan of CHINA 2 and two Priests so named on the STONE ? Crosses cut into a large rock, or incised on stones, are customary to-day in KURDISTAN among Assyrian Christians as on Diamond Mountain, KOREA. " Saint George s cross," which I found on Temple-flags in Korea, is common in the Assyrian Church, whose priests also pray with Lotus-folded hands. 3 Further light is shed on Mukhocha s cave by the Book of Governors (ii p. 543 & n. 4). In the Assyrian crypt-chapels a narrow path stairway led up to Heaven (i.e. the Cupola, where there might also be a gallery). In the Korean crypt groups of figures in a tier of niches surround the Cupola as in the Lama temple I visited at Mukden, and in the apse of the Basilica of Sta Sofia "the HOLY WISDOM " 4 at Constantinople. In a chapel at the adjacent " Buddha s Land temple," Pul-kuk-sa $}J (U Tj-, 3 the Sixteen Eakan are sculpt each 1 See Bud. Rec., t.p. 138, n. 2; 4 Cf. Note 24, Kvvaaiion s royal Life H. T. p. xiv ; Note 1. and p. 138. statue, and p. 13t>. and n. 4. 2 See ante pp. 178, 187, also Nest. 5 One of the nine Monastic-uni- Mont. p. 65 ff. ; P.Y. Saeki. versities founded (as in the early 3 Assyrian Church Customs p. 16 ; Keltic Church) after the King of also Hoke-ho p. 165, "Fold your Shirira s conversion, A. D. 528. palms reverently." APPENDIX 285 caressing a wild animal, like Western monks, e.g. St. Jerome with his lion. On the altar is a beautiful Holy Trinity, beside Whom are Anan and Kasyapa. All these figures are white. Amongst the treasures of Horyuji " Rising of the LAW temple " is " a precious SYRIAC curtain " (8 ft. 8, x ft. 4) which belonged to Prince Shutoku Taishi, " the Great King of the LAW," A.D. 600. 1 It represents the four Assyrian-faced Heavenly Kings (Jap. Shi-tenno K^EE) on winged horses with Lotus-fetlocks, righting Gryphons 2 around the Tree of Life, and must have been one of the Curtains still used for veiling the Sanctuary in Assyrian churches. The custom of lighting tapers around the graves (as at the Japanese Bon) obtains annually at Easter, 3 whilst the same January rite bathing in white robes in ice-cold water at night is observed as in Japan. Thus, everywhere we find the germs of the Catholic Faith only needing that Recognition and affectionate Develop ment which St. Francis Xavier experienced at Yamaguchi in A.D. 1550, when he presented to the Daimyo a beautifully bound Missal containing the Gospels and Epistles and in Daidoji, the Great Way temple (which had existed from at least the Xllth Century), twice daily " proclaimed the LAW OF BUDDHA." 4 This temple belonged to the Shingon-shu which KobO Daishi founded after visiting SIANFU, and at the Daimyo s palace Saint Francis met several Shingon monks who, listening to his explanation of the Divine Attributes, exclaimed " Though we differ in language and customs, in reality the LAW taught by you and by us is one and the same. Our hearts do not differ." And, as the venerable Lord High Abbot of Jodo-shu wrote me recently : " Buddha and Chris" are One. There is only one Great Way, Mahayjina. - 1 Now f rose, ved in Nara Museum; offer on one day every year Oblations 111. World Healers, p. 12y. for the dead as Birthday honours." 2 Ante p. 2H9 n. 1. Ante \\ 79. S Cf. Tertullian s words respect- 4 Cf. ante pp. 185-(>, 195. Ed. ing Unwritten Tralitions: "We 286 APPENDIX IV. (p. 51.) THE NESTORIAN CHRISTIANS OF THE SYRIAN NAME* are not to be confounded with the Greek Nestorians, as they too generally are ; for although both have one common tenet respecting the one nature of Jesus Christ, yet in other things they materially Differ : and even in that one article of the one nature of Christ, they have a partial difference ; so that the Nestorian name is the unhappy brand applied to a great mass of Christians of those lines. It is true, indeed, that the SYRIAN Nestorians hold with the one nature ; yet it is so qualified, that they consider the nature of the Humanity absorbed in the glory of the Divinity ; nor do they differ in Faith from the Athanasians* on this head, when properly understood. As for the Greek Nestorians, see their doctrine, under the name of Nestorian in Theological Dictionaries and other books of all Eeligions. (T.Y.) ORIENTAL METROPOLITANS formerly subject to the Patriarch of the Nestorians. 1. Metropolitan of Elam, residing at Gandisapor, a city of Chusistan. 2. Metropolitan of NisiBiN, 3 Nesib, or Soba in Meso potamia. 3. Metropolitan of Perath-mesin, or Bassora. 4. Metropolitan of Adjaben and Mosul. 4 5. Metropolitan of Bsth-germa (Begerma, or Beth- S^lucia) and Carach. 6. Metropolitan of Halavan or Halach, a city on the confines of Media. 7. Metropolitan of PERSIA/ 8. Metropolitan of Mara in Kborasan. 6 1 Note 57. "ASSYRIAN or _Chaldean ADIABEKE in A.D. 100. Christians" is correct. Only their 5 Ante pp. 18, 22, 27-29, 138, 193 foes called them " Nestorian." & n. 3. App. m. 2 Ante pp. 89, 173, n. 1 ; 230 and 6 A Persian province. According n. 6. Ed. to Sir Henry Yule Merv, the capital 3 Ante pp. 14, 15, and App. ni. of Khorassan in A.D. 334, was an 4 Mosul, anciently Nineveh. Thad- ancient episcopal See and rais*"l to do s, au "apostle." probably one Metropolitan dignity in 420. Ed. of * the Seventy " -was working at APPENDIX 287 9. Metropolitan of Hara in CAMBOJA.* 10. Metropolitan of Arabia. 11. Metropolitan of CHINA. 2 12. Metropolitan of INDIA. 3 13. Metropolitan of ARMENIA. 4 14. Metropolitan of Syria and Damascus. 5 15. Metropolitan of Bardo, or Adorbegen. 16. Metropolitan of Baja and Tarbistan, on the shores of the Caspian Sea. 6 17. Metropolitan of Dailem. 18. Metropolitan of SAMARKAND and Mavaralnahar. 19. Metropolitan of KASHGAR/ and Turkestan. 20. Metropolitan of BALES" and Tochareston. 21. Metropolitan of Segestan. 22. Metropolitan of Hamaden. 23. Metropolitan of Chantelek. 24. Metropolitan of Tanchet or TANGUTH/* a country of Great Tartary. 25. Metropolitan of Chaumgar and Nuachet. To the foregoing List of the Oriental Metropolitans, there is also another list of Episcopal sees, formerly subject to the See of Antioch, shewing that both East and West 10 the Ecclesi astical jurisdiction of the SYRIAN CHURCH did widely extend about An. 1000, which list was taken by William, an English man, and first Prior of the Canons Regular of the Church of the Holy Sepulchre at Jerusalem, afterwards made Archbishop of Tyre. 11 I shall only insert the names of the respective seats, with 1 Ante pp. 144, 146. Christians. Cf. specially ante pp. 2 A Metropolitan was consecrated 118 & nn. 2, 3; 140, 173, 191, for CHINA A.D. 411 by Isaac, Patri- 197, 212, 215. Cf. also Yakushi arch of Selcukia. A Metropolitan Nyorai s image at Nara, and influence had usually six to twelve bishops of Mailis of Balkh (who must have uoder him. Cf. Ante 15, 185, n. 1, brought Baktrian Gospels to Nara); App. in. Belli Abhg. also Chujo-hime and AUM, p. 170 3 Ante pp. 18, 29, 138. n. 2 ; also Issu of Balkh pp. 200, 4 Ante pp. 32 ff, 151, 173, 218. 207, and App. m, Hiuen Tsiang. Here the Apostle Bartholomew 9 " Inhabited by tribes of TIBETAN worked for 30 years, prior to being blood " (S. Beal) ; ante pp. 52, 53, crucified or speared. 170 and n. 4. Ed. 6 Ante p. 249. 10 Guilielmus seu Gallus, seu Ger- t> Ante p. 161, n. 3. manus, seu ut a ii Syrus ab An. 1175. 7 The Great Central Asian trade Tyri Archiepiscopus in Gallias venit route went through it. Still the An. 1188. Vid. Cave s Chartophylax Shrinn of Islamic Culture. Ecclesiasticus. Lond. 1685. \\ 230. 8 "Little Bajagriha," a capital 11 Christianogrophie, or Description of the Great Yiietchi (ante pp. 164 of the sundry sorts of Christians in the u. 5, 243). Bardaisan of Edessa world. Second Edition. London, (d. A.D. 222) described the pure 1636. (T.Y.). lives 01 xhe BAKTRIAN and YUETCHI 288 APPENDIX the number of Bishopricks depending on each, and those who are curious for the particulars, I refer to the author from whence the said list is taken : LIST OF CHURCHES, OR AECHIEPISCOPAL SEATS, formerly depending on the Patriarch of ANTiocn 1 : 1. Tyre, having xiv Bishopricks. 2. Tarsus, 2 having v Bishopricks. 3. EDESSA/ having x Bishopricks. 4. Apamia, having vn Bishopricks. 5. HiEROPOLis, 4 having vm Bishopricks. 6. Bostra, having xix Bishopricks. 7. Anerverza, having IX Bishopricks. 8. SELEUCIA, having xxiv Bishopricks. 6 9. Damascus, having XI Bishopricks. 6 10. AMEDA, having vn Bishopricks. 7 11. Sergiopolis, having iv Bishopricks. 12. Theodosiopolis, having vii Bishopricks. 13. Emissa, having iv Bishopricks, besides which are reckoned vm Independent Metropolitans and xm Bishop ricks. (T.Y.) V. (Pp. 60, 64.) CHARGES BROUGHT AGAINST THE CHRISTIANS OF MALABAR, by Alex. Menexes, the Catholic Archbishop : 8 1. " They obstinately maintained the errors of Nestorius, and besides that, they received no images, admitting only the 1 Antiocb. is described by Dr. P. (named on the SIANFU Stone) "was Schafl as "the Mother of GENTILE Patriarch of Bagdad in 774. Ed. Christianity." Cf. ante p. 137, n. 6 Au e p. 249. 1. Ed. 1 Ante pp. 138, 143, 149, 151, 2 In A.D. 677 the Greek monk 165-6 (Korea and Chg-kiang) 173-4 ; Theodore of Tarsus wns Archbishop 182-4 ; 196, 199 (Japan) ; 228 and n. of Canterbury his co-adjutor Adrian, 4 regarding Amttdbha and Amida- being an African, (see p. 158). kyo. 3 Ante pp. 106 7; 137 and n. 1 ; This Archbishopric lay nortn of 156 ; 218. Ed. NISIBIS. See App. m. 4 Note 13, St. Philip; pp. 112, After the Emperor Zeno suppressed 199 n. 5, Avircius. the great Theological and Medical Ante pp. 108, 175, 241. training College at Edessa in 489 it 5 The Catholicos (Patriarch) of the was removed to NISIBIS in PERSIA, ASSYRIAN CHURCH dwelt at Seleukia- where pre-Nestorian Christianity was Ctt-siphon on the TIGRIS from A.D. already strong, and thus the way to 496 until his removal in 762 to the FURTHEST EAST became im- Bagdad, the then capital of the mensely endarged. Ed. Saiac-jr.ie Empire. 8 Hist: Orient d?s progr. d Alexifl Hanau Ishu " Mercy of Jesus " Menexes, Ch. xx. APPENDIX 289 Cross, 1 which they much honoured ; nevertheless, there were images of some saints in Churches adjacent to the Portuguese." 2. " They affirmed that the souls of the saints did not see GOD before the Day of Judgment." 3. " They acknowledged but three Sacraments, tj wit, Baptism, Orders, and the Eucharist ; and in the Form of Baptism there was so great an abuse amongst them, that in one and the same church different forms of Baptism were in use and, by reason of that, it happened often that the Baptism was null so that Archbishop Menexes secretly re-baptised most part of that people. There were also a great many, especially the poor, who lived in the woods, who had never been baptized, because Baptism cost money ; and, nevertheless, though they had never been baptized, yet they went to Church, & received the Sacrament, Besides, they often enough delayed Baptism for several months, nay, and for several years." 4. They made no use of Holy Oil in the administration of Baptism, unless that (finding in their Rituals that there was mention made of anointing after Baptism) they anointed children with an unguent made of Indian nuts, without any Benediction : and they esteemed that unction holy." 2 5. " They had no knowledge of Confirmation, nor Extreme Unction nay, not so much as the names of them." 6. " They abominated Auricular Confession, except a few that were neighbours to the Portuguese : and as to the Eucharist, they communicated on Holy Thursday, & many other festival days, without other preparation, than coming to the Sacrament fasting." 7. " Their Books were full of considerable errors, and in their Mass there were a great many additions inserted by the Nes orians." 8. " They consecrated with little cakes made with oil and salt, which the deacons & other churchmen, who were but in inferior Orders, baked in a copper vessel, having for that purpose a separated place in the form of a LITTLE TOWER S ; 1 It is significant that Crucifixion (See " Early Xty outside the Roman was unknown in Japan before the Empire," pp. 50. F.C. Burkitt. Ante introduction of crucifixes by the pp. 69, n. 1 ; 141.) Eoraan missionaries in the xyith 3 " Little Tower ; " Cl Kanishka s cent, after which it became a punish- vision, ante pp. 135, 134 & n. 1 ; 255. nient for heinous crimes, (See p. 123. From MILAN to IONA in the WEST Dr. Otis Gary s Hist, of Xty in Japan the Procession of the Tower is a 1909. Ante. pp. 67, n. 2 ; 17, 204.) Ed. notable feature, as at Zenkoji in 2 According to the PERSIAN monk Japan. Afraates (ivth cent ,) monks and To the Lateran Basilica at Rome, nuns were allowed to marry before after his Conversion, Con; tantine the their ordination. Baptismal sealing Great gave a Paten and a Golden was a privilege reserved for monks. Tower (30 Ibg. in weight) which was 290 APPENDIX and whilst the cake was a-baking, they suDg several Psalms and hymns : and (when they were ready to consecrate) through a hole that was in the floor of that Little Tower, they let the cake in a little basket made of leaves slide down upon the Altar. Moreover, they made use of wine made of water, in which some dry grapes had only been infused." 1 9. " They said Mass but very seldom, and he that served at it, wore a kind of a stole over his ordinary clothes, though he was not a deacon, He had always the censer in his hand, and said almost as many prayers as he that celebrated, adding thereto many unknown & impious ceremonies." 2 10. " They had so great a veneration for Orders, that there was not a family where some one was not in Orders : and the reason of that was, because as Orders made them not incapable of other employments, so they had everywhere the precedence." " Besides, they observed not the age requisite for Priest hood & the other Orders ; for they made Priests at the age of seventeen, eighteen, & twenty years : and when they were Priests, they married, even with widows, & passed to second or third marriages. The Priests wives had some place before others, as well in the churches as elsewhere, & they were to be known by a cross which they carried about their neck, or some other thing that distinguished them." 11. " They went daily to Church to read the Liturgy aloud in the Chaldaic tongue : but they did not think them selves obliged to repeat it elsewhere, neither had they any Breviaries for saying it in private." 12. "They committed simony in the administration of Baptism & the Eucharist, setting rates of the price they were to receive for them. 3 For their marriages, they made use of the surmounted by a richly jewelled a Cracker, the only remains of his DOVE. lunch, and some native wine that she Together with Buddha s Image and had in the house, they celebrated the Teachings, this Tower (stupa ie. Relic- suffering and death of her new-found shrine) t> one of His three Manifesto- Saviour." An American Missionary tions, Trikaya, (Jap. Ojin}. Ed. in Japan pp. 108-9. Boston 1895. (The 1 As still at Jewish Passover the woman was not ill, and ffi- % e-bread is fea^t where CHRIST instituted the always available). Ed. Eucharist. 3 About the same date (1611) 2 CONTRAST this Presbyterian ac- " Pages praises the Japanese Chris- count of a Japanese woman " in the tians for being also so very charit- heart of a heathen city," (Waka- able towards the dead that they yarna. at the f ;ot of Koyasan) whom sometimes tore off their clothes in a missionary " baptized and receiv- order to pay for the celebration of ed into tho Church at night," in her Masses in behalf of their departed own house. " After this she desired friends." (Hist : of Xty in Japan, the communion, and using a piece of i. p. 162, Otis Gary, D.D.) Ed. APPENDIX 291 first Priest that they found, especially those who lived in the country." 13. " They had an extraordinary respect for their Patriarch of BABYLON, a schismatic & head of the Nestorian sect ; on the contrary, they could not endure that the Pope should be named in their churches, where most commonly they had neither curate nor vicar but the ancientest presided in them." 14. " Though on Sundays they went to Mass, yet they did not think themselves obliged to it in conscience ; so that they were at liberty not to go, nay, there were some places where Mass was said but once a year, and others where none was said in six, seven, and ten years." 15. " The Priests discharged secular employments. The Bishops were Babylonians, sent by their Patriarch, and lived only by sordid gain & simony, selling publicly holy things, as the collation of Orders, and the administration of other Sacraments." 16. " They eat flesh on Saturdays, and were in this error in regard of the Fasts of Lent and the Advent, that if they had failed to fast one day, they fasted no more, thinking themselves not obliged to it, because they had already broken their fast." (T.Y.) VI. (p. 72.) A CATALOGUE OF THE CHUKCH OF THE SYKIAN CHRISTIANS OF ST. THOMAS, OF MALABAE. FEOM THE SYNODICAL ACTS AT DIAMPER. 1 Angamala, three churches. Alangatta, or Mangatta, a church, and two oratories. Ambalacatta, a church, and an oratory. Callurcatta, a church. Corolongatta, a church and an oratory. Pallipuram, a chnrch. Muttam, a church. Odiamper, a church. Tekenparur, a church. Nharamel, a church. Caringacera, a church. Palicare, a church. Cadanatte, a church. Curupendadi, a church. Perumettam, a church. Codaman- galam, a church. Maleatur, a church and an oratory. Puttenpali, a church. Canhur, a church. Clovare, a church. Cenotta, a church. Verapoli, a church. Parum, a church. Nharica, a church. Eranacu- lata, or Angicaimal, a church. Palurti, a church. Puttencera, a church. Corretti, a church. Cailacudi, a church. Baleanate, a church. Palur, a church. Pashur, a church. Knamaca, a church. Parapuranngari, a church. Cottapadi, a church. Mattatil, a church. Calparamba, a church. 1 p. 60, 65, 80. 292 APPENIDX Mushcollam, a church. Aargoshe, a church. Elur, two churches and an oratory. Ciungatta, a church. Nediale, a church. Mailacomba, a church. Parrotta, a congr. Ramaratta, a church. Elanguil, a church. Badagore, a church. Cembi, a church. Muttiera, a church and oratory. Adirampushe, a church. Condamalur, a church. Codalur, a church. Msnhapra, a church. Cottamattil, a church. Coittotta, a church. Eda- puli or Rapolim, two churches. Badeate, a church. Pullinguue, a church and an oratory. Modelacodam, a church. Nagapushe, a church. Calnada, a church. Paincollata, a church. Iratushe, a ohurch. Cang- narpalli, a church. Cianganaceri, a church and an oratory. Pudupulla, a church. Punattna, a church. Cerphungel, a ohurch. Palaya, a church and Syro-Chaldee seminary. Pimhada, a church. Vaypur, a church. Veciur, a church. Aalapushe, a church. Totampali, a church. Poracada, a church. Caliut, a church, Lat. Mahe. CHUECHES OF THE JACOBITE CHRISTIANS. Cadamattam, a church. Tekenparur, mixed cong. Caringacera, mix. cong. Nharamel, mix. cong. Molanturuti, a church. Mamalaceri, a church. Pallicare, a church. Collencera, a church. Curupenpadi, a church. Parur, a church. Angamala, a church. Agamparambil, a church. Callupare, a church. Manargada, a church. Cenganur, a church. NERANATTA, episcopal church where Mar Thome resides. Callucera, a church. Coshanceri, a church. Cayamcollam, a church. Puttencava, a church. Bemanil, a church. Cartyapalli, a church. Tekencollamgere, a church. Tumbonur, a church. Omelur, a church. Tevelacare, a church. Catare, a church. Cadambara, a church. Mavalicare, a cong, Condur, a church. Tiruvancoda, Travancode, a church. Caddenata. a church. Codamangalam, a church. Collam, a church. Parotta, mix. cong. CHUECHES OF LATINIZED CHEISTIANS. Cranganor, a church and an oratory. Palliport, a church. Verpoly, a church. Cettiate, a church. Vaupin, Lat. cong. Angicaimal, a church, Lat. and Chald. Bendurti, a church. Matincera, a church. Castella, a church. S. Lewis, a church. Saude, a church. Artunk, a church. Tanghi. Tumboli. Cattur. Alapushe, an oratory. Manacodam. Porcada, Lat. and Chal. The above are all subject to the Apostolic Vicar, appointed by the Romish See. LATIN CHUECHES SUBJECT TO THE EOMISH BISHOP OF COCHIN. Cayamcollam, a church. Coitotta, a church. Aybica, a church. Collam, a church. Cattere, a church. Canharacotta, a church. Mangada, a church. Church of Three Kings. Tuyam, a church. Ereboram, a church. Maynada, a church. Mampuli, a church. Anjenga, a church- 1 See Ante pp. 75, 82, 85, 87. So and by the Mar Thoma Christians called from their devotion to Jacob, some 25 to 30,000 in number, presided Bishop of Nisibis, the close friend of over by two Bishops in gorgeous Mar Awgin who introduced Mona- satin robes of purple or crimson, sticism into PERSIA A.I>. 325. (App. golden belts and quaint mitres. (See in.) ante pp. 82, 87, 201, & n. 1 ; also cf. Immense Conventions are yearly the processional robes at HiyS-san, held in Travancore by the Jacobite KySto. Ed. Syrians, numbering 20,000 people, APPENDIX 293 Cerni, a chnrch. Mungotto, a church. Navacollam, a church. Are. turuti, a church. Tayampalli t a church. Puducurici, a church. Putten- topo, a church. S. Andrew, a church. Vely, a church. Valliatorra, a church. Pullurvaley, a church. Valliatorra, a church. Pulluiraley, a church. Adityentorra, a church. Patnam, a church. S. Barbara, a church. Eneas, a church. Muralhas, a church. Curampana, a church. Coleci, a church. Neyattingare. a church. Travencore, Latin. Pata- r.i.inaburam, a church. (Edeagari, a church. Cariapatnam, a church. Marcudi, a church. Cottate, a church. Alandel, a church. Comorin, a cluirch. Varlakencollam, a church. Paleamcotti, a church. Tutacuri, a church. Manapar, a church. Tirunavely, a church. Th3 above are all situated in TRAVANCORE, consisting of Latinized Chris tians. (T.Y.I VII. (P. 74.) OF THE NUMBER OF CHRIS i IAN CHURCHES : COLLECTED FROM SEVERAL REPORTS. Mon. Cerri, secretary to the congregation De Propaganda Fide, who wrote an account of the state of the Roman Catholic Religion for the use of Pope Innocent XI. describing the state of the Christians of Malabar, says, " Christianity was establish ed in this country by the glorious Apostle St. Thomas. 1 The Christians who live in the States of twenty-one petty Kings, have 1400 villages, great and small, and 127 churches, with their priests ; and the number of these Christians amounts to 200,000." " The whole coast of Malabar abounds with Christians. Their principal seat is Malayala, whose provinces reach from Cape Illi to Tovola, extending 120 Indian miles in length, and from the chain of mountains called the Ghauts to the sea, between twenty-five and thirty in breadth : the whole popula tion is estimated at two millions of inhabitants, according to my author, whereof 200,000 bear the Christian name. " In the year 1771, the Christians of St. Thomas, 2 accord ing to M. Florentinus a Jesu, a the Bishop and Apostolic Vicar on the coast of Malabar, amounted to 94,600. In the year 1787, when a poll-tax was about to be imposed on them by the king of Travancore, they estimated their number themselves at 100,000 persons. Ten thousand of them had then lost their lives during the war against Tippoo Sultan, but still there will remain 90,000 Christians following the Syro-Chaldaic ritual. They have in their possession 64 churches, some of 1 Ante p. 37, & Note 29. 3 Cf. ante pp. 15, 183 & n. 3 ; 200, 2 Notes 11, 19, 28, 35, 58, 60. 202, 207, 287 & n. 8 ; Issu, Usu, Yasu. Ed. 294 APPENDIX which, however, were destroyed by Tippoo. The Jacobites have 32 churches, to which belong 50,000. These, therefore, form all together 140,000 Christians, who adhere to the Syro- Chaldaic rites. There are, likewise, 75 churches of the Mucoas and Paravas 1 on the coast of Travancore ; and twenty churches belonging to the Latin ritual, which lie in the district between Porrocade and Cape Illi. All these churches can muster more than 100,000 Christians. This account is taken from Fra. Paolino, who was there on a mission between the years 1776 and 1789." " The Christians found on the Coromandel coast are not so numerous. There were reckoned to be in Madura, in the time of the above author s residence in India, 18,000 Christians ; in Carnada, 20,000 and in Tranjore, 10,000 exclusive of the Protestant mission." EXTEACTS FEOM THE REV. DR. KERB S REPORT. DATED MADRAS, 1806. 2 " The Metropolitan of the St. Thomas Christians, says Dr. Kerr, has several archdeacons and deacons under him. They have 55 churches, and the number of their people, as given in to the Resident at Travancore, is 23,000. The residence of their Metropolitan is at Cadenatte, twelve or fourteen miles inland from Cochin. In some of their churches Divine service is performed in the Syrian and Latin ritual alternately by the priests of the Christians of St. Thome, who have adhered to their Ancient Rites, and those who have been united to the Church of ROME. " When the latter have celebrated Mass, they carry away the images from the Church, before the others enter. Their numbers, it is conjectured, are under-rated in the statement given in to the Resident, as it is generally supposed that they may be estimated at seventy or eighty thousand," " The Syrian Roman Catholics were constrained to join the Latin Church after a long straggle for the power of main taining their purity and independence*; and still appear a people 1 These are the fishermen employ- the sea, after this precious commodity, d in the Pearl fisheries, who are see Le Compte s Memoirs and Observa- very numerous, inhabiting the coast, tion of China. 8vo. Lond. 1698. p. and amount to 30,030 according, to 508), and compare Mar Awgin, Dr. Buchaman s Christian Researches, App. HI. (p. 152. 1812). For an authentic and 2 This Report is so closely con- entertaiaing account of these pearl nected with the proceeding, that divers, who go out in fleets, and pre- I could not possibly defer it. (T.Y.) cipitate themselves to the bottom of 3 Cf. Keltic Church, ante p. 157. APPENDIX 295 PERFECTLY DISTINCT FBOM THE LATIN CHURCH being allowed to chant and perform all the services of the Church of .Rome in the SYRO-CHALDAIO language, 1 by a dispensation from the Pope. They live under the authority of the Metropolitan of Cranganore, and the Bishop of Verapoli, and dress differently from other priests. They wear a white surplice, 2 while the priests of one Latin communion wear black gowns, like the Capuchin friars of Madras. The Eoman Catholic Syrians, it is thought, are much more numerous than the members of the original Church. Their clergy are spread through the ancient churches, and by retaining their language, and acting under the direction of the Church of Rome, they leave no means unessayed to draw over their primitive brethren to the Latin Communion. There are said to be 86 parishes of Roman Catholic Syrians, subject to the dioceses cf Cranganore and Verapoli. Their priests, to the number of 400, are styled Catanars, which is a SYRIAN appella tion. Their congregations are reported at 90,000, old and young included, agreeably to the last returns transmitted to ROME. " There is an inferior order of Priests, who are called Chiamas, in number about 120. Attached to each church is a Convent, where Catanars reside in community, there being three, four, or five to each, and the service is performed weekly in rotation." " COLLEGE OF VERATOLI. There is a seminary at the college of Verapoli for the education of the Syro-Roman Catho lics, and also one for the Latin Church. The Syro-Roman Catholics are chiefly engaged, as already mentioned, in drawing their ancient brethren within the Romish pale ; but it appears that some of them have been employed formerly in extending the geueral object of conversion over the Peninsula. The priests attached to the college of Verapoli are all Carmelites, united to the Apostolic mission at Bombay, but not subject to it. The jurisdiction of each is not marked by distinct bounds ; but parishes and churches being so intermingled, it is difficult to form a right idea of their extent. The Bishop of Cochin, how ever, may be said to have control over all the Romish churches, situated on the sea coast immediately, with few exceptions from Cochin to Ramnad, and thence round the whole island of Ceylon 3 : the churches are numerous, but as they are in general 1 Cf. ante r. 20. 3 Tapobrana or Ceylon. This cele- 2 Cf. the vestments worn by the brated island is called by the natives, Japanese Emperors when offering Selan ; by Paul (Marco Polo) the prayer for the nation, and by all Venetian, corruptly, Sei ani ; and Shinto priests white over scarlet. by the Europeans, Zeylou and Cey- 296 APPENDIX poor, and are obliged to be supplied with priests from Goa, it would appear that one Vicar holds, upon an average, five or six churches. The number of Christians composing these churches, must be great, as all and every of the fishermen are Koman Catholics. The bishop of Cochin usually resides at Cochin. There are few European clergy, not above seven or eight under the three jurisdictions, and none of them men of education ; and it cannot be expected, that the native priests, who have been educated at Goa, or at the seminary at Verapoli, should know much beyond their rituals and missals. The Latin communicants, in the diocese of Verapoli, are estimated at 35,000. The catechuman suffers no persecution on account of his religion, when once converted ; but the country govern ments are excessively jealous upon this point and do their utmost to discountenance any conversion. The converts are from various castes, viz. Chegas or Teers, Muckwas, and Pul- lars ; aud there can be no doubt, but that many higher castes would be baptized, if they did not dread the displeasure of their governments. " Latin Eoman Catholics within the provinces of Tra van- core and Cochin have one Archbishop and two bishops : the Archbishop of Cranganore, and the bishops of Cochin and Verapoli : the two former have Sees, the latter is titular. The Archbishop of Cranganore, and the bishops of Cochin are nomi nated by the Queen of Portugal, after the following manner : Three names are sent when either of these Sees become vacant by the sovereign of Portugal to the Pope ; and the Eoman Pontiff is bound to select the name that stands first, and to issue his brevet or patent accordingly. They are subject in all spiritual concerns to the Primate of Goa, who has also the power of sending from Goa a locum tenens, who is styled Padre Governador, both Sees are at this moment filled with such. " The titular Bishop who resides at Verapoli, is appointed directly by the Pope, and is subject to no jurisdiction but that of His Holiness, or the Propaganda at Borne." Ion : but the learned Hyde remarks tion, magnitude, produce and inhabi- that this Island is always called in tants of this Island, certify it to be the Oriental books, Serandio, which the same with the ancients, Ptolemy name is compounded of Seran for and other writers, as with the Selan, and Dib, which in the Malabar moderns. language signifies an Island, q.d. the Narsinga ; a city on the coast of Island of Selam ; and by the same Coromandel, situated near a great Etymology, the Maldive Islands de- river, formerly considerable for note the Four Islands which, are the traffic and number of inhabitants, chief and principal of the groups so See ante p. 20. (T.Y.) called in the Indian Sea. The sitna- APPENDIX 297 ACCOUNT OF THOMIST CHRISTIANS, FROM THE KEPORTS OF THE DANISH MISSIONARIES. " Oi the Western coast (coast of Malabar) are found the so called Thomist Christians, 1 but of whom those things which the papists have report.-d, and especially they of St. Thomas s Mount, relate of the cross, tho fountain, the scourge, and other reliques, and also of the miracles of this Apostle are entitled to no credit. There are some, indeed, who doubt whether that Apostle ever came into these regions ; esteeming rather, that those things which happened there many ages ago, in the time of a certain Syrian preacher, named Thomas, 2 have been by error ascribed to the holy Apostle. In the meanwhile the common opinion is that this disciple of the IJord, having come first from Calicut by sea, preached the Gospel as far as the coast of Coro- mandel, but especially to those of Mailapur, and was there slain. In this latter place, however, the Thomist Christians are not allowed, but the papists have two chapels in the greater and lesser Mount of St. Thomas ; and the Mailapurs have a bishop to whose diocese pertains the Coromandel coast and Bengal. They yet shew there the sepulchre of St. Thomas, although the Armenians contend that his body was removed into their own country by their ancestors. "This, however, is certain that in or about the Year of Christ, 189, Pantaneus 3 and certain others, citizens of ALEXANDRIA, were called into India ; and in subsequent years some ARMENIAN merchants and some bishops sent thither from ANTIOCH, propagated the Christian Eeligion in these countries, until the Portuguese, after their coming to the Western coast, endeavoured by subtilty and force, to subjugate the Thomist Christians to the papal yoke, after having clandestinely taken away the bishops which had come there from ANTIOCH. " Afterwards Cochin being occupied by the Dutch, about the beginning of the year 1663, a full liberty of conscience was restored to the Thomist Christians ; nevertheless, there yet remained many among them who acknowledged the Pope for their supreme head, the inspection of whom pertained to the 1 Niecampii Historia Missionis school at ALEXANDRIA. Being a man Evangelicae in India Orientali, in of eminent piety, Demetrius, bishop Linguam Latinam translated by Jon. of that city, sent him into the Hon. Grischovio 4to. Halae, 1747. Indies, to preach the Gospel, where Pars. 1. chap. v. n. he is said to have found the Gospel 2 Ante pp. 241, 246. of St, Mathew in Hebrew, left there :> Pantaneus, a Greek, was a by St. Bartholomew, See Cave s Christian Philosopher, celebrated for Charophylax Ecclesiaslicus. Foxe s his great learning, and Prefect of a Acts and Monument, Tom. 1. (T.Y.) 298 APPENDIX Portuguese Archbishop of Cranganore. These celebrate Mass according to the Eoman missal, but in the SYBIAC tongue, and celebrate Easter in both kinds. " Their clergy do but very little favour the Jesuits & Carmelites, not accepting anything from them besides Orders : strictly adhering to their own proper Ceremonies, yet with them they worship Saints, and live in celibacy. The rest who have shaken off the Romish yoke reject Transubstantiation & receive the Supper under both kinds, using in the deficiency of wine the juice of raisins. The worship of images among them is nowhere tolerated, and they read the Bible in the SYBIAC language : their clergy are likewise said to live in celibacy. " Some Nestorians acknowledge the Patriarch of Mosul or NINEVEH but the Eutychians or Jacobites acknowledge the Patriarch of ANTIOCH for their head. Concerning which matter, since the year 1710, there arose a schism amongst them, when one part of them adhered to Mar Gabriel the archbishop, who came thither from Jerusalem, but who died in the year 1730, when Mar Thomas, a native black bishop, 1 succeeded and he, being dead, they nominated bis sister s son, calling him by the same name, & him they refused to acknow ledge. The difference between both parties, besides other causes, consisted in this, that whereas the latter used leavened bread, but the others unleavened bread, in the celebration of the Eucharist. Things happening thus, their union toith the Protestant Church may so much the less be hoped for, because, not only do they most strenuously adhere to the opinion & ceremonies of their country, but also becausa of the difference of the language, they being unable to read the books printed at Tranquebar ; to which may be added, that the way to those on the Eastern coast is exceeding long, molested & perilous." The condition of the Christians of St. Thomas was so low at the commencement of the last (xvnith) century, that they reported their case to their Patriarch of ANTIOCH, as may be seen in a letter at that time from the SYRIAN bishop of Cadennatte to the Patriarch of Antioch, for the supply of two Bishops, and two learned Priests, for the Indian churches. This letter came to notice in the following manner : The Indian bishop having experienced some difficultes in his Province, was desirous of transmitting an account to his Patriarch : at that time the Dutch Governor of Cochin being about to enbark for Europe, that Bishop waited upon him with a request to transmit his letter to Antioch, and delivering to the Governor his SYBIAC letter, gave him also a copy for his 1 Cf. this black native of Malabar with " Ethiopians " ante p. 42. Ed APPENDIX 299 private satisfaction. When the Governor arrived at Amsterdam, he immediately despatched the letter he had received in charge for Antioch & his own copy he submitted for the inspection of the learned in the Universities, where it lay a twelvemonth under the care of a professor, who made nothing more of it than reported " it was not SYRIAC or, at least, unintelligible & badly written ; " when at last, it was put into the hands of C. Shaaf, who had so far a knowledge of SYRIAC, that he immediately pronounced it to be written in the SYRIAC language & translated it into Latin, which gave a general satisfaction amongst the Christians of Holland & elsewhere. The Latin translation by Shaaf being much too stiff & obscure, I have attempted a more fluent one from the SYRIAC copy published at Amsterdam, and here subjoin it : " Thoma, the Infirm ; Bishop of the Antient and Orthodox " SYRIAN CHRISTIANS of Hindoo : "To the Primate of the Royal SYRIAN Priesthood, raised to the Throne of Principality : holding the power of binding & loosing above and below ; the most benign, compassionate, & indulgent, our Father and Lord, Mar Ignatius, Patriarch, triumphing with the triumphs of Apostles, and exalted with the exaltations of the Faithful ; President of the illustrious Throne of ANTIOCH, the fourth Patriarchate, by the Decree of the Three hundred and Eighteen Fathers 1 assembled in the city of Nicea whose fame and renown is in all parts of the world ; steward of the House of GOD in truth, and head of the Catholic Church. Maintainer of all Church order & good shepherd of the sheep ; diligently feeding the flock of the Eastern pasture, and bringing into the fold-door all the sheep of his care. " Blessed art thou our Father ; Chosen of GOD with abundant blessedness which thou hast received from Peter, the chief of Apostles (p. 274) ; wherefore thon art a most pure vessel to receive the grace of the most high GOD. "My Lord, I implore thy benediction with thy right hand, full of cordial love : professing obedience & submission to your high authority ; wherefore God bless thee on thy Throne, etc. A men ! " I ask of thee, my Lord, the peace of our Lord Jesus Christ which He imparted to His most pure Disciples in the Upper Room at Sion : may the same be with thee ! " I am utterly unworthy to write this letter becoming your Eminency ; but I wrote solely on account of the great distress of the bYRiAN believers. 2 well worthy of praise, now dwelling in Hindoo ; and that you would be pleased to send unto us a Patriarch & a Metropolitan & two Elders, such as are learned, & qualified in the reading of the Holy Scriptures. For these Hindoos are like sheep, having no shepherd ; they have scarce the under standing to discern between good and evil, but dwelling among heathens, infidels, and idolaters, are sunk in the deep gulf of sin, neither have they any certain dwelling. O ray Lord, put forth thy right hand, and bring us up from this gulf of sin ! " There came sometime ago into our country Mar Gregory, a Patriarch of Jerusalem ; and after him came the renowned Basil, a Catholicon of the East, and with him Mar Junius, a Metropolitan. After their death we were as sheep without a shepherd. Then came a certain one who paid, that he was Metropolitan of Nineve, and that Mar Elias, the Catholicon, had sent him. 1 Ante Note 25, seven of whom 2 Cf. Alopen s mission, antt p. 193 were deemed " tares." Ed. & n. 3. Ed. 300 APPENDIX His name was Gabriel, and his faith in Christ was this, There are two natures and two persons. Scandal ! he spake much against Mary the mother of God, wherefore we believed him not. But a certain excommunicated elder, named Matthew, went over to him, and believed him, whereupon arose much confusion among us. " After th!s, I went to the Viceroy of the Fort of Cochin, and related to him these circumstance. Then, said he to me, Send a letter by me to your spiritual Fathers, and I will deliver it to Mar Ignatius of Antioch." Where fore I look unto you for the said Bishops, and for the cause of God, send us the missionaries with all speed. So be it. Amen. " This letter is written from the church of Cadenatte, called Our Lady V. M. G. " In the cup of our Lord ; in the year one thousand, seven hundred and nine. "Fold-door, Cadenatte, Hindoo," (T.Y.) VIII. (p. 90.) DR. KERB S REFLECTIONS on the Moral, Political, and Religious Improvement of the Natives of India, subjoined to his Report, and addressed to Lord William Bentinck, Governor at Madras. " Eeflecting on the whole subject, several suggestions present themselves to my mind ; and I think I shall not be considered as deviating from the line of my profession, or the intention of your Lordship, in calling for my Eeport, by offer ing some opinions to Government, which, in a moral & political view, seem of the highest importance. It appears, from the foregoing statement, that PURE CHRISTIANITY is far, very far, from being a Religion for which the highest caste of Hindus have any disrespect ; and that it is the abuse of the Christian name, under the form of the Romish religion, to which they are averse. " We have, my Lord, been sadly defective in what we owed to GOD and man since we have had a footing in this country, as well by departing most shamefully from our Christian profession ourselves, as in withholding these sources of moral perfection from the Natives, which True Christianity alone can establish ; and, at the same time, we have allowed the Romanists to steal into our territories, to occupy the ground we HAVE NEGLECTED to cultivate, & to bring an odium on our pure and honourable name as Christians. The evil would be less, were it not well known that many of the Romish priests & their people (who have thus been allowed to grow numerous under our authority), are supposed to be far from well affected to the Government under which they reside ; APPENDIX 301 indeed, in many instances, the Romish clergy are the natural subjects cf national enmity with ourselves, at the same time that they are eminently qualified by their influence in their profession, to do us the greatest mischief, 1 by spreading dis affection throughout every part of this extended country. " The Roman Catholic religion, my Lord, I believe I may say, without offence to truth or charity, has almost always been made a Political Engine 1 in the hands of its Government ; and we must be blinded indeed by our own confidence, if we do not calculate on its being so used in this great & rich country, where it has established a footing amongst an ignorant people : especially, when it is so well understood that our Eastern possessions have been a subject of the greatest jealousy to all the rival nations of Europe. " In my humble opinion, my Lord, the error has been in not having long ago established FREE SCHOOLS* throughout every part of this country, by which the children of the Natives might have learned our language, got acquainted with our morality. Such an establishment would, ere this, have made the people at large fully acquainted with the Divine Spring, from whence alone British virtue must be acknowledged to flow. This would have made them better acquainted with the principles by which we are governed : they would have learned to respect our laws, to honour our feelings, & to follow our maxims : whereas they appear to me, generally speaking, at this moment, as ignorant of these matters, as on our first landing on these shores. I speak not of interfering with their religious prejudices, or endeavouring to convert the Natives by an extraordinary effort on the part of the British Government. 1 In the present day the tables are " This they consider as the Key to reversed in Korea and Chintao, pro- Fortuue. ; and, on the coast, tho most paganda against the Japanese au- strict of the Brahmins will have little thorities in general being fomented by hesitation, as far as I can learn, in Protestant Congregational and Pres- permitting their children to attend byterian missionaries "meddling in Free Schools for the purpose of politics," a practice in India de- learning it, for they despise us too nounced by the late Lord Salisbury, much to suppose there is any danger and severely condemned at the Lam- of over-turni g the principles of beth Convention in 1920. Ed. Brahminism. 2 " To give English morals to the " But their ill-founded, ridiculous Natives in their purity, we must, I principles must be shaken to the very imagine, make them read English foundation, by the communication of books. such liberal knowledge as a Christian " Translations have hitherto been can instil into the minds of youth, very defective in the different Coun- and fix there by means of English try Languages ; besides they must be books ; and all this without making extremely circumscribed in number. any alarming attack directly on the " I do not think that the Natives Religion of the Hindous." will come to us freely, but to learn (Dr. E. Kerr.) English. 302 APPENDIX Conversion, in my opinion, must be thj consequence which would naturalily flow from our attention to their moral instruction, and their more intimate acquaintance with the English character. " I do not mention this as an experiment, the result of which might be considered as problematical. The experiment has been already made, and the consequences have proved commensurate with the highest expectation which reasonable men could entertain. " The Danish Mission, united W 7 ith the Society for Pro pagating the Gospel, have sent some good men into this country, with the laudable view of spreading True Christianity throughout our Eastern possession ; and the names of Swartz, Gerricke, & others, will ever be remembered by numbers of our Asiatic subjects, of every caste & description, with venera tion & affection : and there are happily still living some amongst us of the same character. " It is true, that the object they had more particularly in view has, in some measure, failed, & few good converts, it is generally imagined, have been made ; but let it be remembered also that they have laboured under possible disadvantage; they have scarcely enjoyed a mere toleration under our Gov ernment, & received no kind of assistance whatsoever ; that they were few in number, &, perhaps I may say, without injustice, that they erred (as the best might err,) in the means which they adopted : but that they have done much good by the purity of their lives, & by their zeal in spreading instruction, this will admit of no denial ; and I doubt not that I may say, without the danger of contradiction, that few and poor as these men have been, without authority or power to support them, a greater & more extended portion of heartfelt respect for the European character has been diffused by their means throughout this country, than by all the other Europeans put together. We have, in my humble opinion, my Lord, kept ourselres too far from the Natives. We have despised their ignorance, without attempting to remove it, and we have considered their timidity (the natural result of their being trampled upon by one race of conquerors after another) also as an object for our contempt ; at the same time, that we have viewed the cunning of their character (which is ever the natural resource of ignorance & weakness) as the completion of all that is vile & deceitful. " Thus have we continued a systsm of neglect towards the interests of our Native subjects, in points the most essential to their every happiness, throughout the whole of our Govern ments in this country. APPENDIX 303 " Fain, my Lord, would I see a change in this particular ; and I seize the opportunity which the present moment affords, to press the justice & the policy of the measure on the attention of your Lordship s Government. E. H. KERB, Senior Chaplain of Fort St. George, Madras, Nov. 3, 1806 " Mr. T. Yeates continues thus : The Society for Promoting Christian Knowledge has been the constant and liberal contributor to the Danish Missions, in the East Indies, the century past. It has been through the munificence of this Society that those Missions flourished at several periods under the labours of Ziegenbalg, Schultz, the eminent Swartz, & their assistants, whose usefulness was there by greatly enlarged & encouraged. But the most extra ordinary circumstances are that, during the experience of a whole century, that excellent Society has not been able from this country to furnish & establish Missions of their own, but is still indebted to Foreign Churches for a few persons to proceed abroad in quality of Missionaries ; whereas in every other quality & capacity men aro to be found ready to embark at any time in the Military, Naval, & Civil departments ; men of talent, & of highest class of Society. I shall not pre sume to make any further remarks on this point. The Missionary stations of the Danish &, if I may so be allowed, Anglo-Danish Society, were (1). Tranquebar, in the country of Tranjore : commenced 1708. (2). Madras, or Fort St. George, for the Conversion of the Heathen : first opened by the Bev. Mr. Schultz, 1728. (3). Cudalore, near Fort St. David, 1737. (4). Calcutta, in Bengal, 1758 : & (5). Madura, at Tirutchinpally, the capital of that kingdom, in the year 1766. There is every reason to conclude that the S.P.C.K. have endeavoured under all the circumstances to produce the requisite supplies of Missionaries : & amongst other plans for this end, one appears to have been projected of a new & most flattering aspect, and this I shall now relate, with the circumstances of it, as I find it so well & ably drawn up by a gentleman, who had the best information in several important parts of this whole relation. 1 The S.P.C.K. put a question to their Missionaries some time ago : " Whether it would be practicable to employ the SYRIAN Christians in their Indian Missions in conjunction with them, the German & Danish Missionaries ? " In reply 1 Christian Observer, vol. XI. Feb., 1912, p. 107. 304 APPENDIX to this query, the Missionaries drew up a memorandum, stating their REASONS WHY THEY DECLINED A UNION with those SYRIAN priests, as they held doctrines which militate against the Thirty-nine Articles of the Church of England, the Augustine Confession, & the Nicene Creed. This Memorandum which the Board deemed proper to be submitted to public inspection, is as follows :* " Already, in 1725 & following years, our predecessors, the Missionaries at Tranquebar & Madras, by the advice of their friends in Europe, endeavoured to make acquaintance with the dignitaries & priests of the ST. THOMAS or SYRIAN Christians, & to unite them with the Protestant Church ; OR, at least, to bring them to agree in doctrines with the Pro testants. They hoped that the hatred of the SYRIANS against the Papists would favour such a union. They employed for this purpose a very learned divine of the Reformed Church at Cochin, the Rev. Valerius Nicolai, and they spoke with several Syrian priests that came to the coast at different times. But they were at last obliged to give up all hopes of such a Union. The following abstract of the result of these researches will shew how unfit the SYRIAN clergy are to be PROTESTANT missionaries. " The SYRIAN Christians are split into sects directly op posed to each other, yet equally receding from the Orthodox doctrine of the Christian Church ; Nestorians & Eutychians. They pray, moreover, to the Virgin Mary & to the saints (though not precisely to the same as the Church of Rome), & desire their mediation. They believe that good works are meritorious. They hold the doctrine of the, works of super erogation. Their public prayers & administration of the Sacra ment are in a tongue not understanded by the people. " Celibacy has grown customary among their priests, though it is not enjoined. Thus their doctrine militates against the 2nd, 5th, llth, 14th, 24th, and in a manner also against the 32nd Articles of Religion, & against the Nicene Creed. " They are so ignorant that they could not even be used as sub-assistants to their native Catechists, and of course, as such people used to be, they are obstinate & would demand of us to confirm to their persuasion & ritual, instead of con forming themselves to that of the Church of England. " Their proper language is not SYRIAC, but the Malayalim idiom. They only make shift to read as much SYRIAC as 1 Account of the Society for promoting Christian Knowledge, 1811. APPENDIX 305 is necessary for celebrating the Mass, & reading their Liturgy, which are almost the same with those of the ARMENIANS. " The caste out of which all the priests are taken are the Cassanares, & the priests claim an equality with the highest caste of that country, the Nairs ; and, on this account, they have hardly any intercourse with people of lower casts, where by they incapacitate themselves for the propagation of Christ ianity. " We hope that the above reasons will justify our request, that we may be excused from admitting those Christians to a Union of Faith with ourselves, and to the office of teachers in our Orthodox congregations, in violation of our ordination oath." Mr. T. Yeates observes : Such is the Report of the Danish & German missionaries whom the Society in England was pleased to consult in order to determine on their benevolent plans ! It is, however, sincere ly to be regretted that things were not better understood by those MISSIONARIES, who, certainly had not sufficient grounds to move without exception, such a formidable charge against the main body of the Indian Christians : NEITHER had the opportunity of travelling among them, & examining for them selves their character, but from hearsay and report only, There is, moreover, a want of that Discernment necessary in the marks of Difference of the Communions of those Christians ; & also some warrantable conclusions from their Books, their Liturgies, & Rituals, requisite in this affair, of which we have not the least notice and, consequently, such a Report is justly questionable in every form of it, AND not to be depended on. Whatever might be the cause, it is certain, those Mission aries ivere not very well pleased icith the proposition ; nor did they icant for associates, the priests of the SYRIAN Church, whose language they did not understand, and ichose books they could not read. The event proved DISASTROUS, in preventing the intend ed benevolence of the Church of England, but that an affair of such interest may be fairly canvassed, I shall, with ths permission of my reader, here subjoin the arguments of the well informed writer above alluded to : 1. " The Missionaries therefore, it is obvious, had no knowledge themselves of the SYRIANS who live in a country far remote from them ; but they had found some notices of them in looking over the journals of their brethren the Danish missionaries, between the years 1725- 306 APPENDIX 1738, as appears from the Extract above mentioned where no allusion is made to any communication of a later date." 2. " These former missionaries also had not them selves visited the SYRIAN Christians ; but they had seen, (as appears by the extracts from their journals), some SYRIANS evidently of the Romish Church, who came to Madras on a pilgrimage to St. Thomas s Mount, as is usual with the Roman Catholics in India. 3. " That the only Syrians they saw were of the Komish Church is fully ( proved by these very extracts, which ascribe to them the use of Missals and Mass the acknowledgment of the supremacy of the Pope & subjection to a Portuguese bishop, etc, etc. Such SYRIAN Christians as have joined the Church of Eome are well known to be in a degenerate & most illiterate state, and they are justly so described by the missionaries. " BUT it does not appear that they ever saw one of those SYRIAN Christians of Malayala who continue separate from the Church of Eome. They state, indeed, their having seen a Nestorian SYRIAN priest ; but he also must have belonged to the Church , for he spoke of the adoration of the mother of GOD, and informed them, that he had been ordained by Mar Gabriel, a Nestorian bishop, who celebrated Mass, used a Missal, and who, we are afterwards told, when solicited to unite in the true Orthodox doctrine, answered in a papistical strain. 4. " The journals of the Danish missionaries further record, that they had some correspondence with Valerius Nicolai, a Dutch minister at Cochin, respecting the SYRIAN Christians. It appears that, about the year 1729, Mr. Nicolai had written several letters to a SYRIAN bishop, one Mar Thomas, with a view to reclaim him from an error in doctrine by proofs from a Holy Writ, (the bishop maintan- ing, as is alleged, a tenet of Eutyches, that CHRIST had but one nature,) but this bishop had declined giving any answer till he should receive permission from his Patriarch in Syria. 5. " From the perusal of these journals the Society s * present missionaries had come to the conclusion, that the SYRIAN Christians of JV1 alayala are Nestorians, 1 & wor- 1 When the present Editor pointed dhist symbols here ! " He replied, out the juppo symbol (Note 32) on that it was Nestorian and he had " no the frontal oi an American altar, as use for Nestorians or for Buddhists in Armenian churches, saying to the as neither of them are Christians." Japanese minister "you have Bud- APPENDIX 307 ship the Virgin Mary," and that, therefore, they cannot be admitted to an Union of Faith with themselves. 6. " Such is the account which, in the year 1811, the Society for Promoting Chriatian Knowledge have thought proper to publish respecting the SYRIAN CHRIS TIANS of Malayala. " Its publication, however, could only have been proper on the supposition that no more recent & authentic accounts of this interesting people could be obtaimed. It is possible, indeed, that the worthy Missionaries of the Society, who are chiefly Germans, & have little intercourse with the English in India, were ignorant of the existence of any such accounts. " But it seems hardly possible that, to some members at least of the Board for managing the affairs of this Society, it should not have been known, that in the year 1805, the Madras Government sent the Rev. Dr. Kerr, senior chaplain at the Presidency of Madras, on a special mission to Malabar & Travancore, (before Dr. Buchanan visited those countries,) in order to investigate the state of the SYRIAN & other Christians, and that the official Report which this esteemed & much -lamented clergyman made to Lord William Bentinck. was afterwards published under the authority of the Supreme Government of India. 1 " If they had paid the slightest attention to this Beport, it would probably have prevented their present publication. It would at least have prevented their charg ing the SYRIAN Church of Malayala with the errors of Rome ; for it would have clearly pointed out to them the distinctions which exist among the Christians on the Malabar coast, & must have convinced them that the account which they have given to the world, under the sanction of their authority, refered principally, if not wholly, to the SYRIAN Roman Catholics, and NOT to the true SYRIAN Church of Malayala. 7. "In one important particular, the journals of the Missionaries confirm the more recent intelligence ; we mean, as to the respectable character of the SYRIAN Clergy in their own nation. It is stated, that the priests claim an equality with the highest caste of that country, the Nairs. " It may be expected, that when such shall be led to turn their attention to Biblical Literature, they should 1 See ante p. 90. Ed. 308 APPENDIX make some proficiency in it. As to their incompetence to instruct the poor on account of their difference of rank, such an objection would apply equally to the Clergy of England. Give them the means of studying the Bible in their vernacular tongue, & let them imbibe its spirit, & we have no doubt that any difficulties arising from difference of rank will speedily vanish. 8. "In regard to a UNION WITH THE SYRIAN CHRISTIANS in India, even supposing it to be at present impracticable, either on account of the political circumstances of the country they being the subjects of another State or on account of certain Difference of Religious opinion or practice ; yet surely there is nothing, even now, to prevent a friendly intercourse with them ? or, as the late Bishop of London expressed it, such a connection as might appear to both Churches practicable and expedient : such a connection as should tend to their improvement in Scrip tural knowledge, as well as to their civil happiness. Such a connection as this, we will venture to add, in the words of that lamented Prelate, would be a happy event, & favourable to the advancement of Religion. 9. "A Union, therefore, with the SYRIAN Christians, at a future time, ought not to be accounted a visionary object. At present, however, they only want our coun tenance, and the means of instruction. They are descended from the first Christians at ANTiocn, 1 (at least with MORE CERTAINTY than we can trace the descent of almost any other people, 8 they maintain a Primitive character, and can boast of an Antiquity to which we cannot pretend, and although, in respect of refinement & learning, they may not be deemed worthy to sit at meat with us, yet we may give to them, & it appears that they would thankfully receive, the crumbs that fall from our table. 10. " What can we, as a Society embodying with in its pale the constituted authorities of the English episcopate, what can we do to raise this Ancient, but fallen and oppressed Church, to a participation of the privileges with which the Divine Mercy has favour ed us? 1 Cf. ante pp. 8, lOo. Ed. Buddhists (as traced ill the foregoing 2 Except that of the MAHAYANA Notes) from EDESSA. Ed. APPENDIX 309 " Can anything be done to enlighten her darkness ? to rectify the errors produced in the long lapse of ages, by her isolated state, & by her destitution of the means of Eeligious Knowledge ? Can any thing be done to protect her against the oppression of the Native gov ernments, and against the insidious arts of the Romish Church, aided by the terrors of an Inquisition ? etc., etc." 1 By the xixth Article of the Church of England ; " THE VISIBLE CHURCH OP CHRIST is a congregation of faithful men, in which the pure Word of GOD is preached, and the Sacraments duly ministered, accord ing to CHRIST S ordinance, in all those things that of necessity are requisite to the same : " and by the same Article of Religion, the Churches of Jerusalem, Alexandria, Antioch, and Rome, are condemned as having erred not only in their living & manner of ceremonies, but also in matters of Faith : at the same time, the Church of England prays for the HOLY CHURCH UNIVERSAL : 2 and " for the Universal Church, that it may be inspired continually with the Spirit of Truth, Unity, and Con cord ; " 3 and also, " for the good of the Catholic Church," 4 from all which it may be concluded that the Church of England charitably hopes & prays for the Faithful of all Nations pro fessing the Christian name, notwithstanding outward & visible difference of other large portions of the Christian world, & their departure from the pure light of the Protestant faith, & primi tive institutions of Religion. Likewise, in the Ecclesiastical Canons it is enjoined, (Canon LV), " Before all sermons, lectures, & homilies, the preachers and ministers shall move the people to join with them in prayer, in this form, or to this effect, as briefly as conveniently they may : Ye shall pray for CHRIST S holy Catholic Church, that is, for the whole Congregation of Christian people dispersed throughout the whole world/ " etc. By which we may see the manifest difference between Protestant charity & Catholic bigotry, and learn that CHRIST IANITY is not confined to one country or nation, but is dispersed over the face of the whole earth, wheresoever the Name of 1 Christian Observer, (Vol. zi. p. 3 Prayer for the whole state of 107.) Christ s Church militant here on 2 Litany. earth. 4 Prayer for all conditions of men. 310 APPENDIX CHRIST 1 is naraed, & His holy Gospel preached ; and that in every Nation wheresoever even two or three meet and assemble together in His Name, He is present with them. CHRISTIANITY forbids the thought that all those Churches have perished from the Salvation of the Gospel, which in ancient times have been pronounced " heretical " by dogmatical Councils, 2 too often the result of Bigotry and Opposition, rather than dispassionate Truth and Reason. The existing remains of the Oriental Churches are stand ing Monuments of THE EVERLASTING TRUTH OF CHRISTIANITY, which, neither Time has destroyed, nor human power over thrown ; and which, like the adamantine 3 rocks, have withstood the rage of persecuting violence, & the revolution of Empires ; and considering all the circumstance in which their history stands connected, it seems a duty incumbent on the flourishing Churches of Europe at this elapsed period, to strengthen & build up their venerable ruins, to cherish & enlighten their faithful priesthood ; and to restore them to that condition WHEREBY they may become the GRAND LUMINARIES* of Evangelical Truth to the Nations around them. (T.Y.) The following italicized passage from a chapter headed " COMPARATIVE RELIGION " occurs in a book published in Boston, U.S.A. in 1895, which is entitled " An American Mis sionary in Japan " and " Dedicated to all my fellow-workers unto the Kingdom of God in Japan " : " Christianity alone brings the Knowledge that God is our Father. " Some sects of Buddhists teach that the followers of both Buddhism and Shintoism worship many beings. Among scholars the idea of a Supreme Being, though not his worship, is common. " Christianity alone teaches that this Supreme Ruler is our Father, and that we are his children. " Why is God called our Father ? Because his love is greater than a human parent s love." 1 Ante p. 104 and n. 1. on meaning Pearl with both Lands, ha^ a Funa- of the Name, whether rendered gata-Ship aureole with a Triple prow. " Maitreya, Mil6 Fo, Miroku, Miryok (See a>, te p. 190.) Pul, Messiah or Christ ; " and note 2 Note p. 57, Nestorius at Ephesus. that in the Oku-n5-in on Koyasan a 3 Diamond, see Index, large statue of Miroku, throned on 4 Note 53, Illuminators, also p. 199. the Lotus, and holding the Tiima- APPENDIX 311 We fervently hope that a study of the references in our Index to the Doctrine of AMITABHA which was taught in the "First Century Anno Domini may disabuse the mind of Oriental Seekers after Truth of all such cruelly untrue statements. And let us all strive to remember the words of the great Christian philosopher Justin Martyr in the Second Century : " Those who lived under the Eternal Reason [Word and Truth] as Socrates, Heraclitus, and such like men are Christ ians, even though they were reckoned to be Atheists in their day," (Apology ; 46). EDITOE. IX. (Note 33.) List of MONASTERIES in the FAR EAST and in the CHRISTIAN WEST whose titles correspond ; (cf. ante p. 283). Good Place (H^J$$Jr) Yoki tokoro. Beautiful Place (H $/ 3r $r) Utsukushiki tokoro. Bright Place (jfc T t^ffi) Hikari-aru tokoro. Joyous Place (most famous Abbey, Netley, in England) (t& - * ^$r) Yorokobashiki tokoro. Dear Place (^^^^)9f) Shin-ai-naru tokoro. Dear Island (fSK y 3f 15) Koishiki shima. Sweet Vale (in Spain) (thg 1 ) Umaki tani. The Delights (HfcU) Yorokobi. Good Haven d^$t) Yoki minato. Good Nest (^^f^C,.) Yoki yasumi. Good Mountain (f| 3r llj) Yoki yama. Holy Valley (i^) Kiyoki tani. Blessed Valley (jjjft-fe 7 V & A^) Shuku-seraretaru tani. Valley of Peace (^^D^ &) Heiwa no tani. Valley of Hope (^^^ ^-) Kibo no tani. Good Valley (H * ^) Yoki-tani. Valley of Salvation (^C^ Q-) Sukui no tani. Bird s Nest (^ S $>.) Tori no su. Sweet Fountain ("^*^^) Umaki izumi. The Way of Heaven (Daijo) (^|^) Ten-no michi. The Gate of Heaven (5^P^) Ten-no mon. God s Yoke (Yoga, Mikkyo !) (iptpy |^) Kami no kubiki. The Portion of God (iji^y S BU) Kami no wakemae. The Peace of God (ffftys ^fll) Kami-no-yawaragi. The Brightness of God (ifiiji s T J* ^ ^") Kami no Akarusa. 312 APPENDIX The Field (culture) of God (ffis fflgf) Kami no hatake. The Place of God (jjilji / fift ) Kami no tokoro. The Haven of Salvation ($$( y $f|) Sukui no irie. The Happy Meadow (^fl^/^&jj|) Saiwai naru maJciba The Blessed Meadow (jjjJt-te ^ ** & jrffc&i) Shuku-serare- taru makiba. The Blessed Wood (fft-fe ^ i/^ A^) Shuku-seraretaru mori. The Eule ($H J) Soku-kite. The Besting Place (^. ? f^A lic :7*$f) Su-o-tsukuru tokoro. Consolation (Ht5c) Nagusame. Abundance (^Vu) Yutaka. Joy (|^C^) Yorokobi. EDITOB. X. (pp. 109, 177-78.) According to Papinot s Dictionnaire (p. 900) the ancestor of the Hada clan was the IJord Yuzuki-no-kimi ( pj ^ ^:), a descendant of the T sin dynasty (^) (B.C. 249-206), who became a Korean prince, but migrated to Japan with a great number of his compatriots in A.D. 283. In the reign of Nintoku-tenno (who was the son of Ojin and grandson of the Empress Jingo) the members of this clan were sent to different parts of Japan to teach sericulture (^), A.D. 312-399. For this Emperor, studying his subjects wel fare, favoured agriculture (JH), dug canals, built storehouses for rice, etc., and relieved the farmers of taxes for many years. Yuzuki s grandson Sake-no-kimi OM5^) caused mulberry trees to be planted everywhere, and largely developed the silk- culture. For many centuries the Hada clan was entrusted with the silk-industry, after the Emperor Yuryaku (A.D. 457-479) had awarded Sake-no-kimi the title of " Uzumasa," which in Chinese characters (;fcij|) is the " Ta-tsin " of the Nestorian Stone in A.D. 781. Tradition says that a hundred youths and maidens fled to Korea to escape from the horrors of the forced labours in building the Great Wall of China for the tyrant Shi-kwang-ti, who beheaded hundreds of scholars in B.C. 246. Another tradition says that Jews i.e. Yiietchi were involved in these calamities. Both traditions should be investigated together with the ISKAEL-WELL at Uzumasa. EDITOR. APPENDIX 313 XI. (pp. 246-247.) The following account gleaned by Alban Butler from the works of contemporary authors and eye-witnesses is too import ant to ignore when considering this influence Eastward, half a century later, upon Bodhi Dharma, the Wall-gazer. " Simeon Stylites was in life and conduct a subject of astonishment, not only to the whole Roman Empire, but also to many barbarous and infidel nations. " The Persians, Medes, Saracens, Armenians and Scythians had the highest veneration for him. " The Kings of Persia thought his benediction a great happiness. " The Roman Emperors solicited his prayers and consulted him on matters of the greatest importance. " He spent 37 years on four pillars of increasingly varied heights. " When he died, A.D. 459, the people all over the EAST kept his festival with great solemnity." l Quoting St. Maximus, Alban Butler further says (p. 872) that the Apostle Paul was rapt to the Third Heaven the Tushita Palace of MAITBEYA ? and there consecrated to the Apostleship, having learned among the Angels what he must teach for the Conversion of the Nations, (cf. ante p. 137). The Early Catholic teaching set forth the Nine heavens- each ruled by an Angelic Order through which Christ ascended in the Nine days between Ascension Day and Pente cost when, being received at the Right Hand of God in the Tenth heaven, He poured forth the Holy Spirit upon His waiting Church. (Acts I and II, also Note 29). This truth is set forth in the Nine tiers of the white marble Altar of Heaven at Peking the Tenth symbolizing the Throne of God. This Ascent to Jddo the Pure Land is also seen in a Nine-storeyed Pillar (Jap. Sotoba) on Mount Hiye, which is crowned by a flaming heart the Pearl of Great Price ! EDITOB. 1 Lives of the Satnts pp. 19-23 ; an error p. 240 ante, for " thirty " read twenty-seven. Editor. INDEX. [Authors names and Book-titlts are in italics.] [Words in small capitals indicate kindred subjects in tlie Text} Abba, (Father) 160, 192 Abb- Hue, 176, 223 Abpar. (whose portrait bangs in the Cathedral of St. James the Just at Jerusalem) 12, 13, 105, 150, 218, 270 [EDESSA] Abhaya, 190, , (Exod. 14, 31, mg ; Rev. 1, 19, f.) Abyss. 21, 130, 278 Abyssinia, 21, 130, 153, 223 Accuracy, 183, 201 Ada, 116, 143, 150, 163, 251, 153-57, 2t>4, 266 Acts of Apostles, 5, 10 ; of Holy Spirit 10 ; of Thomas, 116, 163, 264 A.D., 6-10 ; 196, [DIAMOND MOUN- TATN; ISE] A.D. 65 ; 141, 173, 242, [MiNCHTi ; MJBOKTJ ; OMI-SHAN] Adai, Mar; 11, 13, 54, 218, [AEGAR; EUESSA] ; Doctrine of 105, 210-11, 219, [LITURGY] Adam-Kingtsing, 47, 203, 2 28 [Sianfu] Afghanistan, 116, [BALKH; GANDARA JENICO ; KOREA] Affirmative, 33 Afraates, 141, 143, 289, [PERSIA] Agai, the Silk-weaver, 11, 18, 54, 111, 170, 216, [SERES ; UZUMASA] A i, 1 00, 101, 140, 164 [ORACLE ; YUETCHI] Aiantacavee, 170, 192 Alban Butler, 149, 152, 214, 240 Alexander the Great, B.C. 356-323, (the Greek conqueror of PERSIAN Empire,) [GANDARA] 113 Alexandria, 20, 115, 135, 240, 297 " Alive after death," 190 All-Father, 141, 245, 259, 310-11 {AMITSBHA] " All Nations." 137 "All over the East," 31 3 All Saints, [" THOUSAND BTODHAS "] All Souls, 160, 254, 257 Alleluia, 188, 284. (The "Alleluia Victory " over the Picts and Scots in Britain, won A.D. 434) Aloha, 49, 148, 152, 192, 228, 244- 45 [SYRIAC NAME] Alopen, 45, 49, 131, 17, 181, 185, 189, 191, 193, 195, 203, 211, 215, 219, 257, 299 Alpha and Omega, 207 [AuM] Alternative Names, 104, 173-74 Amaterasu Mikami, 43, 99, 104, 214 Amber-coloured Man, 102, 121, 142, 163, 227, 240, 264, [EZEKIEL] Ambiguity, 33, 67, 86 Ambrose, 108, 121, 130, 156-7 Amenti, 257 Amida, 40, 120, 165, 184, 196, 207-8, 212,228,253 Amida Doctrire, 149; introduced, 255 Amida-kyo, 160, 173-74, 184; at 8IANFU, 120 Amida, an Archbishopric, 288 Amiens Cathedral, 108 Amitabha (Heavenly Father), 104, 141, 149, 165, 173, 176, 182, 208, 228, 310-11 [PERSIA, 138] Amitabha Doctrine, 134, 149, 187, 288 [first taught by NiuXRjUNAl Amitabha s Promise, 214, [LlFE] Ainitayus, 104, [LIGHT] Amogha Vajra, 187, 297-8, 202, 204, 215, 266 Anan " with thunder voice," 127, (Cf. Mark 3. 17) Ananda.39, 98, 103, 126, 144, 160, 169, 180, 191, 200, 264 ; [and HOK- KYO, 209 Ancestral rites, 59, 211, 24 ; tablets, 210, 258, 284, [DiPTYCHs] Ancestral teaching, 192 Anchor (Cf. Hebrews 6. 19) 165, 259, 262, [PYONGYANG] Ancient Christians, 79; books 94; Faith restored, 246 ; Legends 250 ; Records, 1 02 ; Theology, 64 ; Tra ditions 44, 188,2(52 Andrew, Aposil<-, 242, [ScYTniA] Anesaki, M. 164, 248 INDEX Anzel of the Dew, 284, [KwANNON] (Hosea 14. t>, " Dew and Lily," i.e. LOTUS.) Annihilation, 184 Another, Buddha, 98, 268 ; Comfor ter, 126, 23U ; Form, (Jjp. nirmana- kaya) 119, 133, 135, 214, 253, 265; Helper, 263; Name, 221; Teacher, 98, [MiROKU-SElSHi ; YAKUSHI] Anshi, 174, [PERSIA] Anshi-kao, 43, 44, 106, 173-5, 184, 231, [ARMENIA ; CHINA] Antagonism, 123 Antidote, 23 ) Antioch, 8, 82, 106, 137, 157, 172, 211,247,2^8,297-99, 308 Antony the Great (A.D. 251-356), 155- 6, 230. R ading his Life (at TrSves in GAUL) "honged the heart interiorly " of Pontitianus, and of Alypius (future Bishop of Tagaste, in Af , ica), [MIKKYO ; SHIP] Apocalypse, 124, 134 Apostle of China, 17, 33ff, [ToMA] ; of Paijo Bukkyo, 283, [NAGAR- JUNA] ; of Pitrthia, 121 (according to Driven, THOMAS, but Augustine said JOHN) Arabia, 23rT, 138 Aramaic, 264 Ararat, Mt. (beside Etchmiadzin) 150 AristMes, 14, 219 Ark, 229-30, [SHIP] Armenia, 16, 18, 31ff, 150-51, 215; Chinese in, 2 >2 ; two Kings of 173, 175 Armenian Christians, 173 ; Churches, 218, 2,4-79, 305; Merchants, 212, 297 Asangha of GANDARA A.D. 115, 162, 20;;, 266 Ascension, 3, 20, 43, 224, 242, 257, 262-3 Asia, Churc nes of 1, 2 Asiatic form, of Gospel, 120 ; of Xty, 67 Assyria, 18, 153 Assyrian or Chaldean Xtns, 241, 257, 286 Assyrian Captivity, 1 89 ; Christianity, 241, 244, 249, 257; Church, 211, 231 , 24 1 , 288 ; Credo, 256 ; language, 164; in GAUL, 167 As vagiiosa, first Patriarch of MAH!- YiNA (d. A.D. 100.) 19, 69, 120, 121, 261, 2-^8, [Daijo Kishlnlun; TRI NITY] Astronomical facts, 101 Athanasius, 135, 155, 230, 259 Athletes, 225-6, 281 Avircius, 112, 114, 199, 223, 233 Augustine of Hippo, 121, 156, 196, 240; [converted A.D. 386 through MIKKYO doctrine] Augustus Caesar, 100, 186 ATJM, 170, 179, 182, 207, 213, 287 Austin, 63, 69, 226 Avalokitesvara, 130, 182, [KwAN- NON ; JAHVEH] Avircius, 112, 119, 199,233, [GAUL; NISIBIS] Awgin of Clysma, 292, 294 Babylon, 10, 11, 20, 221, 273, 291 ; and LITTLE TIBET, 109 Babylonia, 104 ; tablets, 229 Bactria (Northern Afghanistan) 19, 22, 47, 113, 110, 140, 268 Bactrian Christians 287 ; Gospels, 113, 212, 216, 287 Bagdad, 274 Balfour Declaration for Jews Return to Palestine, after 1900 years Dis persion 234, [CYRUS] Ealkh (on borders of Afghanistan & Turkestan) ; the cradle of Zoroastri- anism, later a great Buddhist centre; 47,140,197, 200,287 Barman (on the ancient Pilgrim-route from BALKH) 128, [LIzARo] Baptism, 49, 68, 117, 132, 140, 177, lt-2, 199, 202, 205, 210, 219, 223, 237, 239, 251, 289; of NAGAR- JUNA, 260, [ILLUMINATION] Baptism of the dead, 256, [SHINGON] Baptismal amulets, 117, 165, 221; ritual, 226, 238-40 Baptistery, 111, 261 Bardaisan of Edessa (A.D. 170), 262, 281, 287 Bar Hebraeus, 13, 107-8 Barnabas, the Faithful, 8* Baronius (A.D. 1558-1607), 19, 124, 150, 221 Bartholomew, Apostle, 251, 287, 197 Basket, 187, 221, 290, [CATACOMBS ; KWANNON] * "God truly dwelleth within us. In us He prophesies. In us He abides, and this habitation, this holy temple consecrated to the Lord, is our heart." (Epistle of Barnabas, greatly revered at the end of the FIRST CKNIURY at Alexandria as that Apostle s teaching of The Way). INDEX 317 Basil, a "great Master of the Spiritual life," 156, 274 B.C. 5 ; 99, [Is ; SEIYOJI] Beacon, 158, 230 BtalfS., lit, 126, 129-30, 184, 191, 212, 221, 287 Bede, Yen. 158-9, 197, 209 Beloved, The 264,. [MlROKTj] Benedict XV, 48> 225, [SIANFU; STONE] Behistun, Kock of, 232 Benedict, Monk, 105, 107, 156-7, 231 Beth Abbe, 281-82, 287 Bethlehem, 2, 53, 147, 166, 188 Bhagavad Glta, 120, 234, 261 Bible, Japanese, 214, [ORACLES] "Bible in Stone," 108 Birds-Souls 118, 137, [PHOENIX] Birth of CHRIST, 2, 99, 187; of SHAKA, 111, 169, 180 " Birthday honours," 285 Bishamon, 127-28, 198, 205, 245, 283 ; [ANANDA, TOWER] Black, 8, 31, 34, 2bO ; Bishops, 131-32 298 ; Stones 276 Blandina, (A.n. 177), 194, 226 Blessed, The, 178 [DAVID] Blessing, Bread of, 253 Blind, 184 Hraler of, [YAKTJSHi] Monk, 199 ; Singers, 217 B nei Israel, 253 Boat-shaped aureole (Jap. funagata) 133, 176, 190, 196,230,310, Bodhi-Dharma, 203, 246, 257, 313 Bokhara, 24, 130, 216 Bonfires, 257 Book of tie Dead, 143 ; of Discipline; 159 ; of Governors, 49, 281, 284 ; of Rites and Ceremonies, 259, [KoBo DAISHI] Book Temples, 110, 132 Bosio, A . (d 1 r,29), 220, [CATACOMBS] Boy, Little, 135, 266 Brahmans. 41, 119,247, 289 Brahman Sapes, 120, 126 [As VAGHO- SA] [KASYAPA] " Bread of Ionia," 170, 211-16, 239, 2."> 4 Breastplate, 137, 235 Breath, Ihe, 148 Brendan the Navigator, 118-19, 164, 245, 261 Brigit, Abbess, 148, 156 Brittany, 258 Buddhas, 139, i.e. Immortals, 19, (Eng. Saints ; Jap. hotoke,") Buddhist Art in India, 138 Buddhist nomenclature, 40, 67, 124, 126, 174; Creed, 219 ; Records, 84, 106-7, 150, 160, 162, 184, 191, 194, 200, 282 ; Scriptures, Catena of, 126, 181, 184, 191 ; Symbols, 140 ; Tem ples, 145 Buchanan, 81 f Budge, E. W., 267, 281 Buddho-Simha, 73, 139-40, 157 Bunyan,John, 212, 266 Burkitt, F.C., 144, 264, 268 Butterfly, 180, 324 Byzantine Churches, 132 ; dyes 109 Cairo Museum, 235 Callixtus, 139, 151, 163, 204 [CATA COMBS ; NEW BUDDHISM] Cambodia, 36-38, 132, 144, 146-7 Canonization of KUANYIN, 129 Catacombs, 118, 139, 147, 216, 245, 259 Catherine of Siena (a Dominican uun A.D. 1347-80), 160, 163, 220, 231 Catholic Faith, 155 ; Missions, 94-97, 142;Xty, 254 Caspian Sea, 113,161 Central Asia, 250 Ceylon, 20, 60, 160, [FA-HiEN] Chaldean ritual, 40, 42, 43, 290 ; Xtns, 2, 11, 12, 15 Chalice, 133-4, 137, 226 Changed heart, 264 Characteristics of Maitreya, 115, 260 Chekiang, 166, 160, 199, 206, 210, 248, 259, 282 [TIENTAI] Cherubim, 191, 246 China, 15, 21, 30, 35, 50-55, 141, 172, 222 ; MAHAYANA introduced into, 174 ; Xty of, 224 ; and Armenians, 232 ; and Ethiopians, 141 ; Em perors of, 192-204; St. Thomas Apostle of, 17 ; in 37, 43, 237, 242 China and Religion, 59, 250 ; Chinese Archdeacon, 241 ; Bud dhism, 166, 184-85, 188, 244, 247; Jews, 140, 164, 172, 214, 281; Lions, 170; Liturgy, 59; Pilgrims, 42, 114, 119, ItiO, 171, 173, 175, 199, 249; Pilgrim s Progress, 53, 132, 238, 244, 248 [TAO-ISM]; Princess, 210, 244 [TIBET] ; Puto, 244 [POTALA] ; Ke- cords, 100, 101,141, 161, 173, 175, 242, 246, 249 ; Keligion, 90-94 [Fo] ; Kites, 215 ; Tartary, 53, 216, 282 Chinese Buddhism, 191, 197, 200, 226, 2-1."), 254 Chinese Jews, 161 Chiu Chu Chi (b. 1208), 135, 171, 255- 6, [TAG] Christ. The 1-4, 154-5, 191, 228, 238; Jesus, His temporary Name, 143, 179, [DocruiNK OF THOMAS] 318 INDEX Christian, 8, 123 ; Era, 249, [PHI LOSOPHERS] Christian Institutions, 256 Chrysanthemum, 104, [DAVID] Chrysostom, J. 19, 22, 33, 123, 131, 151, 156, 163, 211 Chujo, Princess, 170, 213,245, 288, [AuM ; LOTUS] Clement of Alexandria (disciple of PANTANECS, and Master of ORIGEN and HIPPOLYTUS) 150, 185 Clement of Rome, " whose name is written in the Book of Life" (Phil. 4. 3) ; of Jewish birth, his FIRST EPISTLE of great value con cerning the Primitive Church ; 135, 164, 17!, [HERMAS ; PHOENIX] Cloud, The, 147, 227, 252 Cobern, C. M., 137 Cock, 104, 209, [RESURRECTION] Columba " Son of a Dove," 206 Columbanus, 168, 229, [GAUL] Confucius (d. B.C. 478), 93, 101, 177 186, 203, 249 Constantine the Great, 147, 150, 191, 200, 221, 284 Councils of Jerusalem (A.r>. 48), 206 ; Gandara (A.D. 78), 120, 140, 180, 237 ; [MAHAYANA] ; Nicaea (A.D. 325) to settle Nicene Creed, 78, 230, 299 ; (ATHANASIUS and John of PERSIA and Great India present ; Constantinople (A.D. 381) to define the Deity of the HOLY SPIRIT (Cf. p. 129, canonization of KwAN- NON] ; Ephesus (A.D. 431), condemn ed the absent NESTORIUS, 240; SELEUKIA (A.D. 498), ASSYRIAN CHURCH separated itself from the Western, 241 ; Constantinople (A.D. 683) placed the figure of Christ on a cross. [CRUCIFIXES] Creation Epic, 131, 233 Creed, 221, [Fisn] Crest of DAVID, 104 ; of Isle of Man 210; of MAHAY ANA 84, 143 (SvA- STIKA.] Crocodile, 119, 233 Crucifixes, 67, 205-6, 289 Cuneiform, 232-33, 264 Curls, 152, 191-02, 233, [GRAPES; HEBREW] Curtains, SYRIAC, symbolized the Firmament, 261, 285 Cyrus the Great, (B.C. 537), issued mandate for Jews return to Pales tine after Seventy years Exile in BABYLON, 174, 186 (Ezra 1.) B5g, 112, 187, 221, 261, [Fisa; MESSIAH ; MIRYOK Pux] Dagmar Cross, 145 Dai D6-ji, 185, 237, [WAY ; XAVIEK] Daijo Bukkyo, 120, 122, 138, 169, 186, 210, 222, 244, [MAHAYANA] Dai Kegon-ji, 179-81, 2 5 (the K6- gon-Kyo explains Daijo Kishinlun, 67, 181 Daijo Kishinlun, 186, 226, 244 [As vAGHOSA.] Dai Nichi Nyorai, 99, 104. 143, 146, 198, 207, 214, 253, 259, (VAI- ROCHANA] Damascus, 288 Dante Alighieri, A.D. 1265-1321, 129, 256 Daruma, 116, 242 (Japanese pronun ciation of Dharma) Dates compared, 144, 196, 255 David, Name, 178, 264; City of 2; Shield, 187, 284 ; Shrine, 178, 284 ; Star, 187 ; Vine, 118, [CREST] Decline of Xty, 54, 244 Dengyo Daishi (Saicho), 206, 222 [!ONA] De Rossi, (d. 1894) 219, [CATACOMBS] " Desire of All Nations," 260 " Devout men," 41, (A< ts 2. 59) Dharma-Kayu (the Spiritual Presence of Buddha in His words). Dharma Raja, 247 [LAW] Diamond, 268, 310; Buddha, 207; Classic, 183-6 ; Kings, 127, 134, 169, 198, 206-7 ; Mountain, 48, 104, 139, 143-4, 174, 196, 225, 227, 267, 278 ; Prophecy, 87, 93, 98, 102, 159, 171, 214, 228, 242-3, 268 ; Sieptre, 205 ; Symbol, 268 ; World, 240, [KoN- GO-KAI] Diamper, Synod of, 60, 65, 80, 158, 291 Diaspora, The 122, 235 Diatessaron, 107, 110, 153 Didachc, Teaching of the Lord through the Twelve Apostles, 121, 136-7, 145, 148-9, 200, 208, 233, 2->6 Different, 50, 80, 86, 149, 162, 1941, 250, 254. 283 DiflScult Mountain, 189* Dioclesian (A.D. 303), issued Severe Edict against Xty, 27 * " Run to the Mountain snd strip off the sloth tLat lets not God be tnaiiifes: to you," Dante, Furgatorio. INDEX 319 Diptychs, 197, 210 Discrepancy of Dates, 242 Divine Family, 197, 256, [BAPT;SM] Divinized, 139, 195, 266, [BUDDHAS,] Doctrine illustrated, 132 ; of John, 123, 208 ; Thomas, 40, 143, 262 ; the TRINITY, 173, 228 Dogs of Fo, 170, 178, 246, 261, 265 ; these are at Hdryuji, [SHOTOKU] Dolphin, Friend of man, 147, 187, 259 Dominic (A.D. 1170, 1221), 138, 231 [JUFPO; LIL.Y] Domitian (A.B. 89-96), 128, 173 Domitilla Flavin, 173, 221, Accused of Atheism and Jewish rites, [CA TACOMBS] Dove, The, 259, 2R2, 290; in the Hebrew anri Xtn Bible symbolized the HOLY SPIRIT, 128-9, [Kwannon] Dragon, 118, 129, 210, 225, 233, 245, 252, 269, [LIZARD]* Eagle, 125, 208 Ear of Corn, 249, 250, 251, 254 Early Christianity, 284 ; Christians, 114 ; tonsure, 136 Eastern monasteries, 284 ; tonsure, 209; Xtns, 15 Early Xty outside Roman Empire, 144, 264 East Syricc Offices, 207 [LITURGIES] Eastward, 2, 10, 13, 15, 13, 19, 21, 313 Eben, 190, 261, 263 Echoes of Primal Kevelation, 228 Eccles : History, 5, 105, 158, 197 Eden, 173, 230 [GoKURAKtr] Edessa of Tarthia, 12, 13, 39, 51, 106- 8, 116, 150, 164, 173, 218, 288 Edessa, LITURGY of, 211 Edkins, /, 127, 144, 176, 184-5, 188, 201,249 Egypt, 128, 155, 261 Egyptian cemeteries, 108, 161, 233, 259, 261 ; monasteries, 167 ; monks, 207, 281 ; Mysteries, 251 Eitel, 152, 173, 184 224 Eleusis Mysteries, 250 Ephesians, 253 Ephraim, 113, 116, 164, 178, 212, 278 Ephrem Syrus (d. A.D. 373), 116, 118, 156, 173, 212, 281 Eridu, 151, 189, 228, 231, 233, 261 Etchmiadzin, 31, 32, 34, 150, 193, 244 Ethiopia, 19 ; and CHINA, 130, 131; Church-books, 3; Eunuch, 153; ju[<po, 152; monks, 130-31, 153; rams, 152 ; [KOREA] Eucharist, The, 106, 139, 149, 208, 239,241,254 Eusebius, 105, 111, 115, 128, 148, 150. 255 Evidences, 153, 224 Expanded L-AW, 203, [LAw] Eye-Salve, 181 (Eev. 3. 18) Ezekiel s Visions (B.C. 595), 102, 108, 170, 23S-4, 262, [AMBER MAN ; CHERUBIM ; NIPPUR] Fa Hien, (A.D. 400) 160, 254, 285 Faint conception, 213 Far East, 123, 148-9, 151, 155, 160, 170 Far Eastern Gospel, 136, 214, 230, 244 ; monks, 180 ; people, 123, 170 ; teacher. 164 ; temples, 87, 231 Farrar, F. W., 150 Father, the All, 182, 310-11 ; of Souls, 255, [AMITABHA] Feet of Buddha, 127, 260 ; of Christ, 53, 261 Fen-shen, 228 244, [Sv.RO-CHiNESE STONF] Fenollosa, 188 Fifth Gospel, 126 Filial Impiety, 208, 258 Fire, 205-6 First Century A.D., 308 ; Christians, 172,311; hymnal, 121 Fish, The, 112, 114, 119, l?-3, ^32, 261, [CHRIST; MESSIAH] Fish-body, 261 [EGYPT] ; foim, 259 Fishes 100, 260, 261 Fish-KwANNC*-, 187; Fish-Amulets, 117, 16-% 221; Bells 144, 187 : Dances 111 ; Drums 112, 231 ; Robes, 111 ; Symbol 221 Fish, Twin, 117, 181, 256, 262 Font a Sea, 239, 260, [BAPTISM} Five Buddhas (Jap. Gobutsu). 145 Five Hundred Witnesses, The, 2ty 103, 105, 206, 208, 265 Five hundred Years, 98 F5, 94, 100-102, 189, 228, 264 ; King. dom of, 134, 162 ; Scripture of, 141 ; Stct of, 242 Fo-to-seng-ho, 162, [B0DDHA SIM HA] Foot-prints, 43, 114, 142, 173, 189, 199 * Many frescoes in earliest Roman Catacombs depict the DRAGON in place of a Whale in the story of Jooab, the Hebrew prophet s escape. 320 INDEX Fountain of all Buddhas, 99 ; of NEW BIRTH, 260 Four-armed Cross, 251 Four King* (Jap. Shitenno), 198, 206, 250, [DIAMOND] Fou ah Gospel, 84, 110, 120, 123-26, 149, ]58, 164,169,208,256 Fourth book of Gospel, 229, 230, 264 Frederic the Great, 11, 115 Fritz Holm, 48, 235 Fudo, 253 FUND S Sword, 232, 252 Fu-Kien, 22, 163-4, [TlBEr] Fumon- bon. 124,126,136,147, 189,214, 2o5, [ANOTHER FORM] Funa^ata, 171, 190, 196, 230, 310 Furthest East, 288 Future State, 185 Ga^e, J.S., 165 Gallic Christianity, 114-15, 225 Gallican and Irish Use, 69, 109, 115, 123, 134, 159, 240, [Sr. JOHN] Gandara (one of ten cities founded by Alexander the Great in AFGHA NISTAN), 113, 115-16, ]20, 138, 146, 162, 177, 203 Gandara Epoch, 235, 254, 266 [KANFSHKA]; Man of, 120, [As vA- GHOSA] Gateway of Life, 219, 229, 258; [ToKir] Gaul, 115, 123 Gaul, Palestine and Egypt, 167 ; from Persia, 112; from Syria, 109, 167 ; to Ireland 158 ; to India, 230 Gautama Buddha, 93, 98, 104, 129, 138, 159, 1 82, 1 -5, 237, [DIAMOND PROPHECY], (d. B.C. 479) George, Saint and martyr, (A.D. 303) his Cross, 284, [DRAGON] Germain les Pres, (Abbey of, consec- rated_ A.D. 558), 261, (MERMAIDS ; NSGARJUNA] G bbon, E. W., 108, 224 Gifford Lectures, 230 Giovanni in Olio, (A.D. 95) 128, [Bi- SHAMON] Glory of the Lord, 102, 260; of Buddha, 142 " God s Seer " 147, 227, 252 God in Manifestation, 105, 124 [NYORAI; TATHAGATA] " God who came down " 150, Gog and Magog, 18, 113, 170, 244 [YrJETCHl] Golden Jizo, 246 Golden Man, vision of, (A,D. 60-65) 102, 121, 142, [Mrao-Tl] Gondoforus, 100, 110, 119-20, 237, 239, 251, 263, [DHARMA RAJA; INDO-SCYTHS] Good Physician, 99, 105, [SAVIOUR] Gospel of GATJTAMA Buddha, Great Tenderness, 139 ; of the Four, 107, 148 ; the Glory 260 ; Hebrews, 148 ; Immortality 126 ; St. Mathew 115 ; Nicodemus 203 ; the Spirit, 124 ; the Same, 126, Gospel Eobe, 136, 227 Grape, the Blessed, 118, 213, 264 Grapes, 117-18, 134, 157, 215, 251, 259, 264, [VINE] Great Boat, 162 ; Name-teacher 164, 221; FISH, 133, 119, 157, 262; PEARL, 116, 266 ; SHIP, 229 ; WAY, 185, 214, 222, (monasteries) 163, [MAHAYANA] Gregory the Illuminator (A.D. 300) 150, 218, [ETCHMIADZIN] Greybeards, 249, 261, 282 Griinwedel, 138 Gryphon, 119, 233, 285, [DRAGON] Guardian Angels, 220 Gyogi Bosatsu, 154, 213-14, 260 Hades, 205, 208, 255-56 Hadrian, 175, 219, 234, [JERUSALEM; PARTHIA] Hair Covenant, 172, 213 ; Eelic, 191 [CURLS] Handbook to Chinese Buddhism, 266 Harmony of Interior Life, 152, 266 [MlKKYo] Harnack, A., 121, 208 HasS, 257, 261, [PERSIA; PILGRIMS] Healer, The, 177, 188, 208. This aspect is not in the Pali sutras ; [YAKUSHI] Hebrew, 120, 234, 265, 298; curls, 191 ; exiles, 312 ; man, 251 ; MES SIAH, 100, 104; Names, 178-79, 190; Prophecies, 153 ; Seers 99, 100 [EZEKIEL] Hearsay evidence, 305 Hermas Vision (dr. A.D. 100), 135, 143, 147, 164, 198, 200, 254,264. 276 (Cf. Romans 16. 14 CLEMENT OF ROME.) Hieroglyphs, 232 Hilarion, (through ANTONY, became a Hermit, A.p. 303, and founded MONACHISM in Palestine in 310,) 156 Hillel (active B.C. 30 to A.D. 10), 164 Hinayana (Jap. Shojo). Originated in the Ganges valley, 127, 138, 149, 184, [GAUTAMA BUDDHA] INDEX 321 Hippolytus, 139. Metropolitan of ARABIA ; Martyred A.D. 250, Dis ciple of IRENOKTJS of GAUL, and Master of ORIGEN, EGYPT. Canons of, 239 Hiuen Tsiang (A.D. 629) 139, 194-5, 245, 211, -289, 249, 251, 261, 266 Life ofH. T., 163 Hiyg-san, 206, 313, 149, 292, [DEN- GYO~] Hokd-kyo, 126, 136, 147, 214, 248, [LOTUS GOSPEL] Holy Spirit, 129, 183, 211-212, [KWANNON ; NAGARJUNA] Holy Father, 149, 208 Honen Shonin, 196, [JoDo] Humility, 249 Hu monastery, 198, 202; text, 203 [SlANFU] Huns, 22, 139, 162-3, [B^DDHo SIMHA ; CALLIXTUS] Hwa-yen-King, 108, 183, 244, [Ni- G5RJUNA] Hyrcania, 19, 21, 113, 270 IA, 104, 174, 188-89, 261 ; Temple of, 233, [ERIDU] Ichthus, 114, 207, [Fisn] Identity, 99, 140, 143, 214, 221 Identical, 159, 221, 251 Ignatius of A ntioch, 21,253. (Convert and disciple of St. John, " in com pany with wild beasts near to God." Martyred A.D. 107) Ihai, 210, 257 [t)iPTYCHS] Illumination, 40, 53, 99, 219, [BAP TISM] Illumined, doubly, 199 Illuminators, 99, 218, [LUMINARIES] Imperial Chronicles, 213 Incarnation, The, 33, 186. 223, 230 Incarnate God, 211, [NYORAi; TA- THAGATA] Incense, 105, 130-31, 133, 144, 188, 211, 283, (Persian, Ansi-ko) Incomparable Physician, The, 174 232, 242 ; Charioteer 151 ; Gem 162 India, 16ff, 29, 55, 115-16, 138, 181, 193, 261-4 ; tradition, 170 Indo-Scyths, 161, 265, [YuETCHi] Indo-Syriac churches, 99; tradition, 242 Indus Regions, 110, 116, 130, 132, 244 [GoNDOFouus ; MAHAYANA ; POTA- LA] Indwelling Divine, 129, 141-43, 148 [BARNABAS ; TOWER] Infallible proofs, 190 Infinite Joy, 221, [GoKURAKU) Instructed by Oracle, 140, 214, [Do MINIC ; GYOGI ; KADPHISES] Interior Conversation, 246 "In the Sea," 147, 256, [PEARL] lona, 108, 206, 209, 289 Ireland, 23, 167, 226 Irenoeus of GAUL, 123, 135, 157, 226 Isaiah, 153, 236 Isd, 43, 99, 196, 198, 214, 244, 261 Islam, 30, 54$ 193, 203 Isle of Saints, 157, Israel, Diaspora of 122, 234 ; God of 177, 189; High Priest of, 137, Rebirth of, 234; Stone 164; Ta3 189, 227, [ToRAH] ; Well 252, 312- [UzUMASA] Isso, 46, 128, 200-2, 207 Issai-kyo, 195, [TRIPITAKA] Italy, 21 Itsukushima, 111, 142, 190, 209, 219 James the Just, * brother of God," 192 [ABGAR ; LITURGY] Japan, 146, 151, 157, 217, 137; Art of, 214 ; Religion of, 169 Japanese Bible, 214, [ORACLES] Jehovah, 129, 188, 261, [IA] Jenico, 113, 169, 171, 237, 254, [AFGHANISTAN; GANDARA; TIEN- CHU ; YUETCHI] Jerome (A.D. 340-420), 115, 123, 125, 128, 145, 153, 174, 188 Jerusalem, 21, 104-5, 112, 121, 125, 153, 229, 234ff; Pilgrims, 153, 244; Sacked, 112, 122, 234. From to Sunrise 216, 284 ; Temple, 104, 176, 235 ; University, 234 Jews, 312 Jewish appearance 250, 252 ; heresy 175, 250-51; Colony, 170 [KAi FENG] ; History, 11 ; Nazarites, 161, 261; Pilgrims, 3, 4, 243; Sweet Dew, 132 ; Traders, 172 Jimmu-tenno (B.C. 606), 114, 312 Jingu (A.D. 197), 147. 312 Jizo (Ti-tsang), 127-8, 174, 179, 183 208, 253, 259 Jizo-kyo, 126, 197 J8do-shu, 196 313 ; [PURE LAND) Joh-Anan, 206, 276 Johannine theology, 121, 126, 208 [LOTUS] Jonathan, 164 Joseph, 113-15, 164, JYuzUF-zAi] Joseph, Testament 0/163 Josephus, 3, 113, 132, 242 Jovci Rmpochg, 150, 193, 210, 244 [ETCIIMIADZIN ; TIBET) 322 INDEX Julai, 212, 230, [MANIFESTATION ; NYORAI] Jundo, a Tibetan, 22, 164-5, 230, 261, 263, [KOREA ; WAY] Jun-tu-la, 161, 261 Jup; o, 138, 151-52, 174 Justinian, 109, 136 Justin Martyr, 107, 153, 235, 311 Xadphlses 1, 100, 140, 161, 164, 187 [ORACLE; YUETCHI! Kaempfer, E., 101, 237, 254 Kaifeng Synagogue, 140, 161, 170, 177, 189, 214, 210, 234, 242-43 Kanishka, 100, 113, 119-21, 135, 139- 40, 161, 180, 200, 212. 242, 244, 259, 2->6, [GANDARA; MAHZYSNA] Kanshin, 198f Kao-tsung, 249 Karashar, 284 Kashmir, 182, 184, 187, 191,204, 210, 212, 215 Kasyapa, 39, 103, 110, 126, 144, 180, 184, 209, 242, 255, 266, (d, A.D. 416) Kato, Genchi, 214, [ORACLES] KSchien-Kwanjo, 251, 256-7, 260, 264, [BAPTISM] Kegon Abbey. 181; Kyo, 181, [As vA- QHOSA ; NSGARJUNA] Keikwa Ajari (d. A.D. 804), 106, 187, 204, 266, [KoBo ; SIANFU] Keltic Christianity Eastern, 168, 207, 226; Church, 63, 71, 107, 133-34, 157-58, 177, 206, 294 Kepler (A.D. 1571-1630), 101 Kern, 2*1 Kerr, R.H., 295, 303, 307 Key, 135, 260; "Key of David" (Isaiah 22, 22, Kev. 3. 7) ; Secret, 260 ; [SVASTIKA] Keys, 108 ; Key-notes, 120 Khartum, 148 Khotan,* 102, 134, 140, 162, 173, 183, 186, 236, 268, 284 Khotan Buddhism, 221-22 Kimmei-tenno, 141 Kingdom of Fo, 120, 134; of God, 100, 166, 173-4, 2!i6 ; Law, 241, [GAN- DARA] *-., Kingsley, Charles, 119, 209 KOBO Daishi,(A.D. 802-16)106,114,125, 133, 157, 159, 162, 187, 190, 201, 209, 211, 222, 236, 260, 266 [TRUE FISH] Kokuhoshi, i.e. -Black monk," 8, 1"2, 138, 203 Kompira, 209, [DRAGON, PEARL] Komyo, 214, [LUMINOUS] Kongo [DIAMOND] ; Kyo, 98 ; San, 48. 104 ; Secret of, 13J Korea, 8, 224, 131-38, 164-65, 177, 189, 234 Korean Buddhism, 184, 221-12 ; Life of Buddha, 165 ; Sculptures, 132- 33; Spiritual influences, 261, [G-YooiJt ; History, 132 Krishna, 259 Kumarajiva, 182-83, 207, 248, 254 [GANDARA; SIANFU] Kwang-ti, 43. 122, A.D. 147 Kwannon (Chinese, Kuan-yin) 3, 40, 70, 86, 87, 99, 117, 124, 129, 132-33, 135-36, 138, 141, 183. 194, 212, 220, 229-30, 253, 255, 252 ; on Dragon, 251 ; of Life, 165 ; with Basket and Fish, 187; with Chalice, 133; Moon-haloed, 133 ; Mother of Bud dha Shaka, 148 ; and of Souls, 141, 238, [HOLY SPIRIT ; LOTUS ; DEW] Lack of Discernment, 305 Lama pilgrims, 244, 284 ; temples, 99, 260, [MAITREYA] Land of Great Yiietchi, 243, [BAK- TRIA ; GANDARA ; KHOTAN] Lao-tzu, (B.C. 604), 166, 223, 229, 248 [TAOISM] Latin Xty ; Hist. 0/161 Laver (1 Peter 3.5), 180, [Lorus] Law, The 192-93, 203 ; Lords of, 196, 242, [TAO] Law of Buddha, 147, 162, 185-8 ; 237, [HIUEN TSIANG; KHOTAN; XAVIER] Law Divine, Twelve Generals of, 207, [YAKUSHI] Law of God, 3, 135, 218, [TORAH] Law of the House, 233 ; Eejoicing in 165; Rising of, temple (A.D. 607) 154, 285, [KHOTOKU] Law Spread to the East, 142; True 132, 173, 195, 303, [DIVINIZED] Legends 113,220,250 Leper, The 213-14, [YAKUSHI] Lhassa, 210, 244, [TIBET] Life, The 104 ; of the Spirit, 229 Life for evermore, 185 Life-giver, The 144 * Here, in A.D. 400, Fa Hien "found all, without exception, following the LAW OF BUDDHA." [YAMAGUCHI] t The Court music owed its birth to the Civilization of AFGHANISTAN (pp. llfi, 143) which reached Korea via China. It is noted for its grandeur, rich tones ~nd delicate rhythm. [GANDARA; YUEICHI] INDEX 323 Life-giving Breath, 148; Doctrines, 40; Gospel, 10; Scriptures, 126; TRINITY, 150 ; WAY, 140, [MA HAY ANA] late-restoring, 1H1, [!NCEXSE] Life, Sign of, 108, [KEY ; SVASTIKA] Life of Hiuen Tstang, 65, 191f, 222, 212 Lives of the Saints, 149, 214, 240; of Western Saints, 283 Light, The 101, 215,239 Lightfoot, J.B. 2t>0 Lion, The 117, 259, [SHAKA] Lion and Unicorn, [DoGS OK Fo] Lion people, 62 Lions, Assyrian type* Chinese, 170 ; Persian, 170, 284f Little Rajagriha, 200, .187, [BALKH] Little Tibet, 109, 170, 245, [TcN- HUANG, YUETCHI ; BABYLON] Little TOWER, 289- L LrruBGiES, Earliest Xtn, Mar Adai and Mari, 60, 136, 154, 176, 192, 210, 226, 241, 254; Eastern Xtn. 130; Armenian, 150,218, 305; Chinese, 59 (cf. p. 185, n. 3) ; Chrysostom, 157, 211; Coptic 131; Galilean, 115, 177 ; Greek, 266 ; Indian, 77 ; Jacobite 10 ; of James the Just, 60, 82, 85, 192 ; Malabar, 60, 141, 211 ; Mark, the Evangelist, 131 ; Nesto- rian, 210 ; Persian or EDKSA, 211, 263 ; Roman, 211 ; Syrian, 10, 60, 226; Chaldean, 290, 295; Syro- Persian, the earliest, 281 LTTCBGIJES, BUDDHIST ; none in Hina- yana, 130; but in MAHXYSNA, Kin-Tan-Kiao, 210 ; Kwanyin, 60, 129-30, 166 ; Vach, 152 Lizard, 128-29, [DRAGON] Lob Nor, 191, 243, 250, 264 Logos, 1 he, 135, [TAo ; VOICE] Long-expected, 102, 105, 182, [MES SIAH] Lord of the UAW, 142 ; of TAO. 196 Lost Israel, 113-14, (cf. Matt 15, 24) ; Lost knowledge of True Law, 193, 203 ; of Sister-church, 30, 216 ; of TRIPOD, 176 Lotus-lily (see Hoseal4-6), 227, 251 Lotus-bearer, 129, 147 ; born 163, 196, 245, 260; font, 260; golden, 145, 248; Gospel, 105, 231, 248, [HoKEKYo]; Laver, 180; Law, 203; Princess, 212; School, 163; Teacher, 19, 113, 125, 159, 264 Lotus-folded hands, 284 LOVE, The 98-100, 115, 159, [MAnv HEYA ; MIHOKU] Loving - Kindness temple, Great, 284 Loyang, 36, 39, 103, 122, 163, 170. 273, [ANSHIKAO ; JEWS ; MINQ- TI] Luke the " beloved physician, " 10, 189 (native of ANTIOCH ; COL. 4, 14) Luminaries, 199, 219, 260, 310 Luminous Religion, Origin of 192, [TA-TSIN] Luminous Empress,}: 219, 221 ; Pearl, 117, 125, 147, 213 ; Religion, 196, 198, 200, 203, 218-19, 228, 249; Revelation, 4, 228; Temples, 196, 219; Voice, 149, 236, [KwAN- NON] Lungshu, 182-83, 245, [DBAGON; NAGARJUNA] Luther, Martin, 196 Lu Yen, 210 Lych-Gate, 245 Mahay ana Buddhism, (A.D. 65, came to CHINA, 174; to Korea, 131 ; to Japan, 141 188-9); 40, 67, 106, 138, 160, 166, 194, 219-20, 227, 260, 262, 266, 308, [AS VAGHOSA; NAGAR JUNA ; WAY] Mahay ana monasteries, 163 ; Scrip tures, 208, 212, 224, 255; SHIT, 164, [DAIJO BUKKYO] Mailis of BALKH, (A.D. 732) 47, 212- 13, 287, [PHYSICIAN] Maitreya, (the Buddha to Come), 39, 87, 98, 135, 138, 149, 159, 163, 165 171, 194, 238-39, 248, 260, [MES SIAH ; METTYO ; MIROKU ; NEW STAR] Maitreya s Characteristics LoVB 115, 284 ; JOY, 260; Symbol, Rosary, 138, [SvAsriKA] Malabar, 141, 256, 291, 293; Xtns, 31, 226, [LITURGY] * In the Okura Museum, T3kyo, a Third Century Stone Lion from China of the ASSYRIAN type is preserved. t In Roma Sotteranea it is noteworthy that Daniel thrown to the I ions by Darius, the Median King, B.C. 537, was a favourite motif; the n;or*h of cue Lion being shut, the other open like the DOGS OF Fo. (Cf. p. 1 -: . . Some of these Liturgies are identical, but I have simply quoted aj given in the Teit Editor. t Daughter of SHOTOKU TAKHI. 324 INDEX Malaya, 79, 129, 169, 256,^ 306-7, Primitive character maintained in Syriac Churches, 308 Manchuria, 10, 216, 154, [MANJI ; MUKDEN] Mandara, (Spiritual allegory) 147, 204, 259 Manifestation, (Jap. nirmana kaya ; Eng. Epiphany), 43, 186, 207 Manifestation Sfitra, 129, [FuMON EON] Manji, 89, 135, 170, [KEY; SVA TTKA] Manjmri, (Jap. Monju) 162, 169-72, 183, 190, 203, 216, 241, 244, 254 ; and the Five Hundred, 265, [CHINA; MANCHURIA] Maranatha, 134, 136-37, 260; _(St. Jerome mentions " the Maranatha Ephod;"cf. John 14-3) Marco Polo, 51, 59, ff, 217, 256, 295, [MONGOLIA] Marduk, 47, 233, 250, 263, [DRA GON] Mark, Apostle, 21, 131, [ALEXAN DRIA] Mar Marus, 14, 215-16, [LiTDRGrr] Martin of Tours, 157 " the glory of GAUL " (A.D. 317-397). His exper ience amongst rohbers resembles that of Hiuen Tsiang, (p. 194) Master and Lord (cf. John 13, 13) Mass, 170, 202, 240 ; ritual, 210 ; " of the Holy Spirit " 116 Matthew, Apostle, 117, 256, 266 Max Mutter, F. (A.D. 1803-1900; edited Sacred Books of the East) ; 120, 123, 164, 181, 212, 231, [SHIP] Meaning of the Name, 310 Medes, 161, 183, 232, 243 Medicine, 106, 211-12, 256 Memorial bread, 106, 253-4, [SlAN- FU] Meekness, 47, 212 Melchi-zedek, 235 Mermaids, 260, 261 Messiah, The 21, 49, 104, 116, 147, 164, 228, 230, 243; Birth of, 100, 137 ; Eeturn of, 236, [CHRIST ; MAITRKYA] Messiah, his Emblem 115 ; People, 107, 249 ; Religion, 198 ; Teaching, 202 ; Temples, 107, 115, 148, 200, 204, 2 : 55, 267, [Hi UKN TSIANG; ZENKOJI] Messianic doctrine, 123 Mettyo, 159, 228, [Lovs] Mexico, 263 Migrations Eastward, 31, 113 Mikkyo, 115, 125-26, 171, 200, [YOGA; YOKE; NALANDA] Milan, 115, 289, [AMBROSE] Mile Fo, 1 04, 1 35, 239, [Fo, MAIT- REYAJ Milman Dean, (A.D. 1791-1868), 161 Mingti, \ 7 ision of, 93, 102-3, 189, 200, 242, 250, 262, [A.D. 65] Miraculous life, 203 Miran (where STEIN "found much PERSIAN influence,") 191, 250-51, 264 Miroku, 24, 87, 101, 111, 125, [LovE] 135, 138, 173, 186, 207, 252-3, 263-64, [KWANNON; MAJTKF.YA] Miryok Pul., 101, 224 Missal, Illuminated, 102, 285, [<AN MARCO ; YAMAGUCHIJ Missing link, 171,265 Mission of Comforter, 126 Mitsu domoe, 209-10, form of SVAS- TIKA, "crest of KOMPIRA," is on the drums to which the Butterflies danced at Horyuji, on the Thir teenth centenary of Prince Shoto- kfi s death, A.D. 621-1921 Moabite Seer, 186, 245 ; Stone 232 Mochi (Heb. Motzah) 78, 178, 253, 290 Mohammed, (A.D. 573-632), 29-31, [ISLAM] Moiiai-ticism, 184; Buddhist, 159ff, 184, 187, 192, 199; Christian, 144, 156ff, 292; in South China, 132; Syrian, 167, f BETH ABHE ; GAUL ; PERSIA] Monasteries, East and West, 283 ; their titles, 311; Universities, 160, 164, 284 ; Choirs, 38, 144, 283 Mongolia, 162-63, 166, 244; Apostle of, 266 ; Court of, 256, [MARCO POLO] Mongolian monk, 195, 260; Pilgrims, 265, [PuTo] ; Religion, a degene rate Xty, 244* * The Six Language Arch, near Kalgan (akin to the Rock of Behistun) was erected in Kubla Khan s reign, when Polo finding the daily records of the MONGOL Court were kept in Six Languages, applied himself to studying them and their distinctive characters. The same Cross is at the base of each side as that on the SIANFU Stone^ and on two vases before Kobo Daishi s sleeping place; and the Gobtitsit, the Central Sun between the Four Kings, ia beside each Cross. 325 Monk of the TOWER, 166, [MARA- NATHA] Monjn and Fugen, 142, 170, 183, 190, called Divine beings, at Horyuji are on either side of SHAKA, 252 Moses, the Law-giver, (B.C. 1500) 164, 178, 186, 189, 234 233, 242, 267 ; (cf. John 1 .17), [TAG ; TORAH] Mother of CHRIST, 148 ; of Gentile Xty, 137 ; of Kobo Daishi, 114, (TRUE FISH); of SHXKA, 148; of Soul, 141, 238 Mosul, 286, 298, [NnrevEH] Mountain- House, 7, 233-35, [NiP- PUR ; EZEKIEL] Mountain-names, 145 Mukhocha, 1 31f, [BLACK ; ETHIO PIAN; KOREA] Muller, Andre, 141 Mummy, 251 Museus, 130-31, 240, 244, 276, [AMBROSE; CHINA; ETHIOPIA] Mysteries, 33, 125, 189, 211, 238, 240- 41, 251, 255 Mysterious Medicine, 211 Mystery of the Incarnation, 33, [NYORAI] ; of Three Worlds, 225, [TOWER] ; of TREE, 134 Mystery unsolved, 209 Mystic Name, 114 ; words, 98 " Mythical " substantiated, 220 Nagarjnna, (LUNGSHU, Early Se cond Century); 134, 136, 140, 147, 160-61, 180, 183, 186, 203-5, 211, 243-44, 246, 250, 259, 261-62, 271, [AMITZBHA; MAHXYANA ; MEDICINE] N:ilanda, 160, 171, 194, 261, [Mnr- KYO ; MONASTERIES] Name, The, 221, 310 Name for TRUE GOD, 49, 143 Namu Araida Butsu, 149, 208 Nanjo.B. 181,204,219 " Native Musir," 38, 118, 144, 206 Negations, 159 Naville, M., (d. 1886) 108 Nazarite, 261 (cf. Num. 6, 2 ; Matt, 2, 23, mg.), [JuNTtrLA; KAIFENG] Neale, /. Af. 21 1 , [ LITURGIES] Necessary introduction, 166, (cf. Luke 24, 25-27) Negro, 131 Nthansulra, 140, 247 Nero, (A.D. 37-68), 151, 175, 221. [ARMENIA ; PAUJ,; Acts 25. 11, 12] Nestorius, (d. A.D. 450.) 223, 240-4] Ntstoi i:m " a niisnom.T, 286 ; " Not Xtns" untrue, 224, 306; Contra ISLAM, 30, 54f Nestorian, Adoration of the TRINITY, 284 ; dioceses, 282 ; missions, 30, 216, [ASSYRIA ; ISLAM ; PERSIA] Nestorian Praise-Sut-ra, 284 ; Stone, 44-49, 149, 177, 202, 224, 249, 257- 58, [CHINA; JAPAN; KOREA; HOME] New and Old Faith harmonized, 102 New Testament of Higher Buddhism, 154, 184 New Buddhism, pronounced " Chris tian" 139, by CALLIXTUS; 120, 133, 140, [MAHiYXNA] New Birth, 117, 120, 124, 140, 148, 196, 256, [BAPTISM ; LOTUS] New Faith, 195; Kingdom, 208; Life, 180, 240 ; Name, 254 ; Kace, 219, 262 ; Keligion, 152, 250 ; Star, 186-87 ; Teaching, 122, 228, 284 Nicene Creed, 138, 230 Niger, Simon of Gyrene, 8, 131, [BLACK] Nineveh, 233, 286, 298 Nippur (B.C. 7000), 7, 232 Nirvana, in Hina, annihilation, 184; in Mahayana, JOY, 162 Nisibis, 16, 112, 281-2, 288. Ceded by KOME to PERSIA, A.D. 363 Northern Asia, 22, 112, 163 " Not Man," 164, 228, [F0 ; GOD] Nyorai, (the Embodied form of Buddha), 102, 211-12, 214, 230, 257, 262, [MESSIAH; TATHS- G3TA ; ATHANASIUS] Cannes, 261, [FISH] Octagon, 151, 154, 226, [REGENE RATION*] Odes of Solomon, 120, [SYRIAC] Okuma, Count, 153, 255 Old LAW 6 ; completed, 194, 228 ; har monized, 102, [TAO ; TORAH] Old Testament, 6f, 233 Omi, Mount. 141-42, 173, 183, 207, [A.D. 65 ; HIYE ; IONA] "Only His ASCENSION," 224 184-5, One PHYSICIAN, 212 (cf, Luke 17, 18) Oracles. 38, 99, 100, 140, 161, 164, 169, 198, 214, 220 (cf. 1 Peter 4.11) Ordination, 220 Oriental Christianity, 115, 167; Churches, 310; Ideas, 168; Jews 3, 4 ; Modes, 109 ; Research, 234 ; Seekers after Truth, 311 Orijrtn, 111, 115, 135, 148, 270 Orpheus, 150-51 O.-irls, 189, 250, 259-60, 287 32G INDEX Official language, 173 Otis Gary, Hist. ofXty in Japan, 289 Oxyryuchus, 169 Pachomius the Great, Abbot, ( d. A.D. 351) Pagoda, 143, [TowER] Palestine, Mandate for 235-36 (A.D. 1920) ; Monacbism founded in A.D. 310 Pali Buddhism, 149 ; texts, 159, 262. [METTYO] Pantaenus (A.D. 115, once a Stoic philosopber), 115, 242, 297 Papyrus of Ant, 267. Paradise, (the Kingdom of A MI DA, Jap. Gokuraku), 118, 143, 166, 174, 184, 221, 283, [PERSIA] Paris, 117, 134 Parker, E.H., 116, 144, 198 Parthia, 3, 11, 16, 111, 121, 138, 172-73,175,218,243,264 Parthians, Epistle to, 19, 121, [Joy] ; .Royalties, 106, 135 ; Xtns, 269 Passover, 178, 209, 235, 242, 253, 290 Patrick, (A.D. 431), 148, 166, 207-8, 210, 226, 253; and Sbamrock, 157, [SAN-ITTAI] Paul, tbe Ambassador ."in chains" to Borne (A.D. 65), 21, 24, 175, 219, 252, (Cf. Acts -22, 33, 27, 44 ; Phil. 1, 13, mgr.) went to Spain where Jewish colonies were already esta blished first century B.C. Peach, 132, 157, [KoRKA] Peacock, The 114, 169, 171 ; aureole 245; fiabellum, 114; BIRDS, King of, 246, [CHRIST ; MIROKU] ; festival of, 170 ; flock, 169 Pearl, The, 117, 128, 147, 165, 200, 208, 213, 220, 225, 266 Pearl-diving, 294, [BAPTISM] Pearl, Hymn of, 267f ; Rosary of, 252 Peculiarities, 78, 166, 188, 209 Peiling, 249, 260, [SiANFtr] Peking, 36, 96, 152, 241 Pentecost, 3, 5, 24, 121, 146, 165 Perpetual Fire, 157 ; Offering, 190 " Persia and Media," (Esther i ; ii) Persia, 2, 11, 16, 162 ; capital of, 14, 175, [SELEUKIA] ; Monachism introduced into, 292 ; Inspirei and Centre of Xtn Churches in the ORIENT 27ff, and India, 138 Persian Art, in KORKA, 134 ; in- fluenced MIR AN frescoes, 119 ; Bishop and ATHANASIDS, 230 ; Convents, 198, 215, 282, [SIANFU] ; figures, 134; LIONS, 170, 261 ; [Doas OP Fo] ; LITURGY, 211, 263, 281 ; Monks, 203, 213 ; Name of GOD, 87, 166, 174, [AMITABHA] Peter, Apostle, 10, 11, 257, 273 (cf. Luke 9, 20 ; John 6, 69), [Mi- ROKU] Pharaoh of the Exodus, his stele, 235, [ISRAEL] Philip, Apostle, 111, 114, 288 Philip, deacon, 8, 152, [ETHIOPIA] Philosophers. 1, 103, 114, 126, 139, 141, 148, 153, 176 ; Xtn True 123, 249, [CHRYSOSTOM] Philosophical Gospel, 126 Philosophy, 297 Phoenix, 171,* [KESURRECTios]t Phrygia, 111-12 Physician, the Incomparable, 211, 259, 260 265. [In Greek version rendered SAVIOUR] Physicians, 155, 212 Pierre Loti, 245-6 Pilgrims, 24, 119, 160, 184, 282 Pilgrim-goals, 3, 153, 205, 244, 257, 265 ; churches, 38, 145 Pillars, three 281 Pine-tree, 118, 134, 151, 190 Pisces, 187, 262, [NEW STAR] Polycarp, (A.D. 69-155), 228 Portrait of Christ, 191, 270 Potala, 244, [GoNDOFORCS ; INDUS] Power of Silence, 2 26 Prajna of Kashmir, 203-4, 210 Preciousness, The 152 * At Horyuji "Rising of the LAW temple" MIROKU is the horizon, whose halo a Phoenix exquisitely carved was a gift from Shiragi, Korea. CioUD-shaped Crosses on the top of the columns, and the SVASTIKA- formed railings are also notable features of this temple, founded A.D. 607 by Shotoku Taishi. The Phoenix temple Ho-o-do was built A.D. 589 by Prime Minister Soga- no Umako. inform of a Phoenixwith two bronze images of that Bird on the roof. t In Roma Sotterranea, Noah rising cut of his coffin an Ark on the Sea (Jap. mikosbi) is constantly painted under the aegis of an overshadowing Phoenix, which was a Title of CHRIST. The Phoenix is the " Crest of Horyuji." INDEX 327 Pre-Nestorian Christianity, to Far East, 43, 44, 131-38, 151, 163-66, 177-81 ; Pre-Patrick, from the Near East to Erin, 22 >* Professional Xty, 123 Promised Messiah, 24, 181 Pure Xty, 300 Purgatory. 181, 189, 197, 254, 261 Pyramid Texts, 143, 154, 231-2 Queen of the East, 269 ; of Heaven, 133, 170 Quest of the Pearl, 225, 266 Quickening Spirit, 244 " Quo vadis ? " 114, [Foor-piUKTs] Race types, four 132 Bainbow Covenant-colour, 136, 271 ; aureole 142; flames 180; Kesa 136, 201, 227, 271; PHOENIX 171; TWIN-FISH, 165 Bam, The 142, 153, ["GoD s DEER"]! Barn s horn, (Shofar), 153, 235, 36 Bams, 128, 148, 152-53, 192 Ramsay, W., 108 Re-birth of Jewry. 234 ; cf Soul, 194 " Bedeeming bonzes," 192 Begeneration, 151, 208 Begions of the East, 19; Indus 130,132 Be-inc;irnatiou, 103, 203 Belies, 116, 120, 191, [CURLS] Eeligion of Chinese, 90-94 ; of Fo 93, 94, 262, of Israel, 140, 252; of the Mountain, 207-8, 232, 235, [NIPPUR] ; of Pills of Immortality, 210, 212; of Ta-tsin, 45, [SYRIAC] of Tamo, Toma, 262; of St. Thomas, f.O Renan, Ernest, 223 Rendel Harris, 120 Bepentance, 211-12, [MEDICINE] Besponse, 2, 148, 220 Besurrection, 171, 218, 221-22, 229, 234-35, 258, [PHOENIX] Beturn of Mi 1.6 Fo 239 ; CHRIST, 263 Bheims Cathedral 104 Richard, Timothy, 67, 98, 105, 120, 126, 135-36, 139, 183, 219, 230, 248, 266 Rioci, Matteo, 40, 59, 173. 217-18, 223 Bites and Ceremonies, Book of 259 ; Bureau 215. [Kouo DAISHI] Borne, 100, 111, 114, 128, 135, 143, 146-47, 153, 172, 175, 229, 289 Boot-truths recognized, 2^5 Bosary, 138, 203, 251-52, 260, 263 Bosetta Stone, 232 Boyal robes, 67, 138, 206, 235 Ruins of Desert Cathay, 191, 250 Ruskin,John, 141 Buling Buddha, i.e. Tencher , 228, 263 (cf. John 7, 39; Acts 2, 33), [HOLY SPIRIT ; KWANXON] Sacred Books of the East, (Jewish and Christian excluded), 123, 186, 222, 230 Saddharma pundarika, " the Mysteri ous LAW of the White Lotus, 121, 125, 140, 149, (Jap. hok-kyo) Saeki, P.Y., 44, 178, 213, 241, 261 Saicho, 206, [DENGYO DAISHI] Saints, 155, [BUDDHAS] Saiyeu-ki, 132, 135, 195, 212, 255, [ TAOISM] Salvation, i.e. LIFE 126, 263 Salvation-raft, 190, 229, SAME, THE, 187 San-bukkyo (the Three sutras of Immortal Life in PURE LAND), 144, 149, 187, 208, 231 San-chiao, i.e. the three Cults Confucian, Taoist, and Buddhist San-i, the Three-fold Divine Person ality, 87, 88, 141, 224, 278 San-ittai, 155, 161, (doctrine) 177 Sapor, 27, 28, 35 Sargon of Akkad (B.C. 3000) 186, 232 Sargon II (B.C. 720) 113, 134 Sayce, A.H., 152, 230, 233 " Saviour " (in the Greek New Test, but "PHYSICIAN" in SYRIAC ver sion) 105, 149; His appearance, 191, 233 ; Healer, 213, [YAKUSHI NYO- RAI]; Judge, 262; Befuge, 239; LAW-giver, 192 ; Life-giver, 126 Scarlet, 109, 201, 268, 295 Schaff, P., 13-37, 145, 149 Scytt.ia, 112-13, 139 Scythiaas 212 Scythic Buddhism, 140, 212 Seal (of Ownership), 165, 238, 240, 246, 289, [UNCTION] Secr-t Doctrine, 124, 182, 204 ; House, 2hO ; Key, 260 ; Initiation, 240 ; c* * * In A.D. 260 Mello, a Welsh monk, evangelized a Keltic tribe in N. GAUL, and founded a church near Bouen. t In Roma So Icranca, (pictures in the Catacombs) both the Bam, Gazelle, and Stag rej resent CHMST. INDEX Kcngj-san, 139, 144; Name, 143, 207 ; Bequeathed to Kobo, 266 Sects, 239 Seishi, Dai, (Chinese, Ta-shih-chi) 40, 87, 138, 141, 165, 173, 190, 228, [MlRpKU] Sei-yo-ji (founded A.D. 5-10, its hon- zon YAKUSHI), 195 Seleukin, 14, 27, 106, 175-6, 241,288 ; Art of, 1 08, [GANDAR \ ; PARTHIA] Semitic, 191, 250, [MiKAN] Sennacherib, 113, [ASSYRIA] Seres, land 109, 130 ; people, 109, 281 ; sericulture, 312; [CHINESE TUR KESTAN ; MAT AGAI]* Seven Spirits of God, 109, 120. 190 Seventy, The, 11, 12, 13, 16-18 Shadows of the True, 164 SHAKA, the Supreme Being, 231 ; In carnate, 105, 188 ; Great Luminary, 260 (cf. John 8, 12) His Birth, 169 ; Contemporary with Tamo, Dharma Baja, 116, 119; Era, 121, 162, 200; at Gandara with TRIPOD, 177 ; His Mother, 148 ; Companions (as ima ged) 103. 105, 116; with the Five Hundred, 200, 208 ; on the Lion, 117 ; Baptizing in Hades, 205, 256 (cf. 1 Peter 3, 18-20) ; His Teach ing, 154, 160, 203, 208, 254, [ULLAMBANA] ; Identical with MIROKU, 208 ; Replaced by KWAN- Kox._23 (cLJohn 14, 26) Shaka O-ji, 205, 206, [KOREA] Shaka-jo, 209 Shaluh, the Divine Man, 101, 140, 161, 164, [Fo] Shamrock, 157 tShepherd.The earliest with BAM, 192, The STOXE, 161 (cf. Acts 4, 11); Boy, 200, [KANISHKA] Shepherd and Tower, 200, [HER- MAS] Shiloh, 100, 141, 161, 164 Shingon, "True Word," 204; Bap tism, 240, 256; pilgrims, 205, [Kobo] Shin-to, "True Way" 176 ; Shrines, 99, 111, 214; vestments, 295; Tree of Life 142, [TAG] Shinran, 196 SHIP, (Ark, cf. 1 Peter 3, 20, 21, Jap. mikoshi, 231) ; ot Creat Mercy, Salvation, 109, 230 ; School < f 140 ; of Souls 164, 230; aureole, (funa- gata) 196 ; Holy Spirit 231 ; Kw:m- non, 229, [MAHAYAKA] Shi-tenno, 127, 134, 1 ( J8, 205, 285, [DIAMOND KINGS] % Shotoku Taishi A.D. 573-621, (Colum- ba s contemporary). Born at a Stable wherein was a WHITE HORSE. Influenced by Korean monks, 180, 190; as King of the LAW, 285, founded temples surmounted by DOLPHIN, the friend of mau, 147. His teaching 226 ; his images the TRINITY and PHOENIX, 190, a Stone MIROKU, 177, also SHAKA and YAKUSHI, 154, 177, 188 ; his pulpits OCTAGON, 154; [SYRIAC CURTAIN, 285] Sianfd (Jap. Cho ang), 36, 45, 48, 106, 1-20, 139, 149, 181, 184, 187, 210, 221ff, 233, 236, 249, 253ff, 284; Six Trade-routes meet, 223 ; and EOME 225 Siladitya Baja, 172, 193-94 Silence, Voice of the, 202 Silent years, 114, 228 Silk trade, 109, 112; weavers, 178, [GAUL ; BOME ; CHINA] Simeon Stylites, 247 ; his prayer, 266 Sindhia, 16, 18, 53, 237 ; and India, 112 Singan-fu Inscription, 224 Six, height of Christ, multipliedi 241 Sixteen Bakan, Virtues, 245 Si-yu-ki (Western Begions), 185 Solomon s temple, 104, 180 Soul-names, 139, 210 ; cf. 289 Spiritual aeronauts, 105, 124, 141, 174, 214 ; allegories (Jap. mandara), 117, 147 ; Kingdom, 6 ; doctors 112, 283 ; eagle, 208 ; form of PEARL, 147 ; Mountain, 208 ; Palace, 251 ; Boad 214, [WAY]; Thinkers, 142 Sta. Sophia, 136, [Wisixm] * Arnobius (d. 27), writing before A.D. 309 in North Africa, classed the SERES with Parthians and Medes as hearty believers in the True Faith, sharing the Sacraments of the One Great NAME, and turned by that LOVE to modify their harsh ways by the acceptance of PEACE. t The .Bon Pasteur is the chief honzon in the Boman Catacombs ubiquitous. JShi-t .Tiiiu-ji founded A.D. 593 by ShStoku in Japan, 150 years before Amogha Vajra s birth. INDEX 529 STAR, The, 186* Startling rarallels, 233 Stanley, Dea , 256 Stein, Aurel, 53, 161, 191, 213, 216, 250, 25H, [MiRAN ; TUNHWAXG] STONE, The 164, 177 Stone of Witness, 47, 211 Stupa, 290, 3 j5 ; Sotoba, 313, [TOWER] Sun-great Keligion, 198 Sun, 220 ; of Kighteousness, 99, 134, 207, [DAI NICHI NYORAI] San-nowers, 104; wheels, 189; Suns 220 Supernatural communication, 173, [TRINITY] Svastika-cross (Jap. manji) Sig. Amen, 135; Crest of MAHXYXNA, 143; Sign of LIFE; 41, 89, 108-9, 125, 135, 141, 204, 244, 262; Cross of Early Xty, 108 ; Key to the Heart of Buddha, 109 Sweet Tew (amrita), 132, 143, 196, 279, 284 Symbols of the Way, 144, 187, 225, 232 Symbols, 108, 143 ; identical, 139, 221 Symbolic teaching, 134, 231, Sympathy, 149 Synonyms, 184 SYRIAC CHRISTIANITY, 8, 98ff; 214; Chronicles, 14, 20, 36, 37 ; Church, 11, 15, 210, 253, 304, 306; Bible, 195 ; Doctrine, 87, 114 ; Documents, 186 ; Language, 45, 136 ; Gospels, 107, 228; Faces, 154; MESSIAH, 284; Missions, 44f; Monasticisin, 168, 246 ; Kitual, 133, 256 ; Stone, 167, 188; Name for God, 49, 192; Hymn, 271, [CURTAINS] SYEO-Cliinese, 181, 201, 227, 231, 236; Ethiopic, 193, 2!5 ; Indian, 193, 236 ; Persian, M>, 190 Szechu.-ui, 141-42, 163 S.P.C.K., 303f.t Tabernacle, 229, 261, 263 Tacitus, 219 Tai Tsung, 131, 139, 192, 201ff, 210, 255-57 Taizo-kai Dai Nichi, 205, 207 ; manda- ra, 134. 147, 186, 204, 227, 245, 259 f Takakusu, J.L., 183, 203 ^ Talmud, 112, 234, [Fisn] Tfima, 117, 147, 165, [PEARL] Tamo, 127, 144, 199, 240-43, 247-8 250- 51 ; his kyo. 262, symbols 141, 170. "Twin of SHAKA," 241, with Him & Fugen 183, [MANJUSRI; MONJTJ] Tamon, 162-7, 134, 205-6, [ANAN- DA; the FOUR; SHI-TENNO] Tamura Maru, 128, 179, 281, [Jizo ; UZTJMASA] T ang Era, A.D. 618-923; (Chinese culture at zenith), 245, 281 Tangut, 52, 170, 211, 287 ; Christians, 53, 216, [LIITLE TIBET] Tao, 124-25, 134-5, 193, 196, 227, 229, 262, [LAW ; LOGOS ; SHINTO ; TOBAH ; WAY] Taoist allegory, 135, 171, 195, 264; doctrines, 223, 264 ; monk 53, 155, 191, [CHANG CHI; CHI] ; philoso phy, 248 ; Symbol, 227 Tao-teh-Kiug, 157, 199 ; affinity with Early Xty, 248, cf. 166 [Lxo-Tzu] Taoan of Wei, 163-64, 166, 186, 221 Tar gum, 164, [SHILOH] Tarsus, Saul of [A.D. 33; Acts 9, 11, PAUL] ; Theodore of, (A.D. 602-90) 158, 288 Tartary, 21, 37, 53-57, 130, 170, 209, 216, 270, [HYBCANIA, EPHRATM] Tathagata, 105, 208, 257, 288, [NYO- RAI, 211] ; Traditions of, 144 Tatian, 107, 153, [DIATESSARON] Ta-tsin, 45, 49, 53, 116, 177, 198, 203, 217 ; monastery, 198 ; religion, 192 203, [Eicci ; SYRIA ; UZUMASA] TaxilaS (Talilo in UDYANA), 116, 264 * In the Roman Catacombs the Eight-rayed Star is depicted above the "Wise Eiit-terns from TAKTAKY when adoring the Divine Babe, (cf. pp. 2, 53). The S. P. C. K. is an immense Silent Force for good. Founded A.D. 1698 by five men (three of whom "through Excessive Modesty concealed their Names ") it Las published in over 150 languages, Religious books, Grammars and dictionaries for Missionary use. Besides original works by JAPANESE theologian?, including Prof. P. Y. Saeki s " Nesu.riun Monument in China," (price 10/6.) it is doing admirable Work in the Held of Universal Church History. t The Taizo and Kongo-kai Symbols appear in the Earliest Cat^ornts ; |cf. p. 252, n. 5, Kongo Dai Nichi.) Founded by ALEXANDER the Great, c. B.C. 325, i.e. 154 years after GAUT ASIA S death, so compare "the youthful Buddha s education ;i its t uiv, ) ;; ;.-," with anit, p--. 114, n. 2; 164, and n. 4, for Aramaic was the I.a:i, i: ^o .sjioken by The Chrju>. r^- 1 His disciples. 330 INDEX Temple-dues, 112, [Nisims] Temporary Name, 143, [MESSIAS; Jizo ; MIROKU] Tendai-slm, 206, 256, [DENGYO] Ten (figure). 152. 241 ; Apostles, 133, 137,197,208; Divine names, 174; Heavens, 313 ; Judgos, 208, [HADES] Titles of Buddha, 151, and God, 1 88 ; Tribes (lost 130 years before the Jewish captivity in BABTTLOK) 113, 11 8, 189, 243 Terauchi, Count, 132, 195 Tertullian, 100, 122, 128, 138, 164, 235, 285 Tttragrammaton, 204-5 The CHRIST, 112, 116 Theodoret, historian (A.D. 457), 19, Theology of the East, 209, 262, 267 Third Heaven, 313; Person of the Trinity, 149, [KwANNON] Thomas, "Twin of Messiah," 110, 141, 164, 262; Apostle, 11-16, 76, 111, 119, 141, 169, 173; won the PKARL, 1 16 ; first bishop of East, 18, 116 ; transmitted the Priesthood, 12, 17, 178 ; his doctrines : FISH, 119 ; KSchien Kwanjo, 40, 42, 256-7; Name, 143, 179; Yoke, 239; Message, " Maranatha," 239, 243 ; Prayer, 255, Hymn, 128, 267f. In Baktria, 18 ; Cambodia, 146 ; Hyr- cania, [TARTARY] 19, 270 ; India, 42, 119, (where met AS VAGHOSA 120, 239, 251, 259;) China, 36-38, 41, 249 ; Japan, 237, 250 (FOOT-PRINTS 189); Tibet, 142, 171. Martyred, 38-39, 169-70, 253. "Memorials" celebrated, 40. " Honoured by Per sians, Indians, Chinese," 43, Man- chus, 253-4, Moslems, 75, 217 [cf. PEACOCK, DOGS of F6, 170 ; WHITE HORSE 249], St. Thomas Christ ians, 99, 131, 157, 237, 242, 291 f; non-Protestant, 74, 304 ; Literature, 236 Thomas of Cana, 75-77, 241, 246, 281 ; of Marga, 281 ; a Kern pis, 266 Thousand Aspects, 177; Buddhas Caves, 53, 184, 216, 284_; Souls, 160 Thousand-eyed,* Amitabha, 165 ; Kwannon, 129, Catholicos, 284 "Three Bodies, one Heart," 155; Buddhas, 144, 196; FISH, 108; Key-notea, 120, 140 ; Kings (Magi), 53, 188, (Huns, 163) ; Leaves, 132, 254; Orders, 7, 49; Pills, 210; Pillars, 281 ; Precious Ones, 162 ; Reasons, 111, 172 ; Rings, 209 [SHAKU Jo] ; Sages of the West, 190 ; storyed TOWER, 114; Worlds, 103, 263 ; Mysteries of, 255, [SAN-l] Three-fold Name, 128, 128; Person ality undivided, 150 Three in One (Jap. San-ittai 283), 49, 141 ; Boat, 142 ;f doctrine of SniKA 14], 173; (cf. Shamrock, 157); Image, 141 Throne of Buddha, 109, 170; of CHRIST, 102 Thunder, Sons of, 125, 197; bolt, (Vajra) 133, 157 ; voice, 127. 266 Tibet, 114, 134, 139, 142, 150, 173, 179, 244, 282 ; Little, 109, 170, 245 ; to Babylon, 20, 109, 273; King, 162; Monks, 131, 136. 163-4, 166, [TUNHWANG ; LESSER YUETCHI] " Tidings of Great Joy," 191 Tienchu, 100, 101, 113, 116, 140, 161, 164, 169, 254, [UcYZNA] Tientai, Mt., 190, 199, 203, /10, 248 Titsang, 197, [Jizo] Toma, the Twin, 116, 114, [BREAD] "Tongues of Fire," 147, 204, 206, [HOK-EKYO ; PENTECOST] Tonsure, 127, 136, 197, 205, 289 Torah, 135, 193, 229, [LAW ; TAO] Tori Busshi, 154, 188-9, Torii, 209, [GATEWAY] Tower, (symbol of Divme indwell ing,)* 127, 134-5, 143, 198-200, 205, 289-90 ; of Three Worlds, 103, 114, 263-4 ; Monk of, 134, 166, 200, 239, [MARANADA] Trade-routes, 47, 109, 123, 133, 172, 176, 188, 281, 287; meet, 238, [SIANFU ; ROME ; GAUL] Trading colonies, 146 Traditional height, 241 ; meaning; 164, [Simeon] Traditions harmonized 128 ; Early Xtn, 2, 41 ; very ancit nt re Spirit and Christ, 135, 148 ; re St. Thomas, 15, 19, 36, 119, 146, 254 ; St. John, 19, 128; Tathagata, 114, 127, 142; Japanese, 170, 178; Great Wall, 312 Transformation, 132, 150 ; of Charac ter, 254 * Cf. 2 Chronicles 16, 9. t This Boat i* draped in RAINBOW colours. I In Hernias Vision it is encircled by Twelve Mountains ; (cf. p. 145 with inscription of DidaM, " the Teaching of the Lord through the Twelv* Apostles, p. 136)." 331 Transforming Power, 229 Translation of St. John s Doctrine, 123, 163 Transmission of, Doctrine, 210;* Light, 199 ; Lotus, 208 ; Pills, 210 ; Secret, 204 ; TOWER (i.e. Apostolate), 183 ; Tradition, 188 Tree of Life, 117, 142, 151, 212; mysterious, 134 Treves, 155, 167 Triads, 183 Triangle, 152, 225 ; symbol of Nyorai, and of Trinity in Unity, 204, 227, 270 Triangular Bay, 205, iBArasMj Trikaya, (ffi-Q.) the Three-fold Body in Human form, 150, 270 Triliteral, 179, 207, 213, [AuM] Trinity, 40, 74, 150, 284-5 ; Buddhist, 87, 138, 143, 174, 138. 190; Doct rine, Xtn and Buddhist identical, 85, 124, 218; introduced by As - VAGOSHA, 228f TnpitSka (reduced to -writing in Caylon B.C. 40), 174, 210, 219, 263, [ISSAI-KYO] Triple aureole (Jap. funagata), 190, 310 ; Name, 219, 270 ; Personality, 106 ; Spray, 254 Tripod, 176 (Confucius,); 177, Gan- dira ; Uzumasa ; Hornet) Triune, The, 119, 161, 173; Name, 205, 240. 256 ; Symbol of, 179 Triunity, 204, 227 True GOD, 152 ; Doctrine, 246 ; Fish 114 ; Form, 213 ; Friend, 266 ; LAW, 132, 195 ; Life, 212 ; Likeness, 103 ; Medicine, 212; NAME, 143; Phy sician, 154, 188-9, 210, 212; Philosophers, 123 ; Seal, 246 ; Suns, 220 ; Word (SHISGON), 204 TsinJ 57, 163 Tsing-tu (Pure Land), 163, 166, 182 Tuma, 10^5, 144, 241, 152-4. Tushita Palace, 163, 194, 266, 313 Tunhwang. 53, 109, 170, 216, 218; native of. 119, 171, [LnTLE TIBET ; YXJETCHI] Turfan, 113, 138, 183, [UlGUR] Twelve, Apostles, 6, 9, 13, 20, 105, 111, 133, 137, 146, 218; Teaching of, 233 (Didache); Desires, 126, 1 54 ; Generals, 1 88 ; Mountains, 145; [TowER]; Patriarchs, 136; Tribes, 6, 136-7; (Matt. 19, 28) Voices, 154 Udyana,!! 42, 102, 113, 138, 173, 245 ; to Cambodia, 146 ; to KHOTAK, 283; Mongolia, 162; from China, 114, [MlROKTJ ; YUETCHl] Uigur, 201, 248, 281, [TURFAN] * This fact has an important bearing alike on the GALLICAN and MAHA YANA Use ; the Mikkyo Doctrine and Medicine of Immortalitv, (pp. 109, 115, 253, n. 1 ; 256) ; and on the Antiphonal Singing introduced into Higher Buddhism by As vaghosa (the contemporary of the Beloved Disciple), and by St. John from Ephesus in Asia Minor to the Far West ; (cf. also pp. 157, 209). In his illuminating book, " The Temple and its Services ; " Dr. Edersheim says there is no reason to doubt that the Gregorian tones preserve a close approximation to the Ancient Hymnody of the Temple chanted in response by Two Choirs, (cf. Ezra 3, 10, 11 ; Neh. 12, 27, 40 ; cf. p. 240). The description of this Service of Praise (2 Chron. 5, 13) should be compared with our picture of the Cambodian Basilica, p, 38. Dr. Edersheim also points out why the allusions in the Fourth Gospel and Apocalypse have so " marked a peculiarity and charm," is because the Apostle, being "Known to the High Priest" (John 18, 15, 16), must have been fully acquainted with the Temple of Jerusalem and its Services (cf. Kev. xix 1-7 with v. 9-13 ; vn, 10, 11). t " So the Father is God, the Son is God. and the Holy Ghost is God ; and yet not Three Gods, but one God." (Athanasian Creed, p. 230, n. 3). t At the Agap in Pietro e Marcellino the Great Fish is on a Tripod : and at the Celestial Banquet Intense burns on each side of a Tripod, and the Pine tree is in front, (plate 157, Roma Sotteranea by G. Wilperth). See, also, Vibia, ill. p. 177 ante). Tsin is " the Land of Sinim " of the Hebrew prophecies. ii Now called l.odiana in N. W. India; cf. p. 140. INDEX Ullambana, (=fVR&) 59, 160, 244, 254-5, 258, 285, [ALT, SOULS]* Umayada, " Stable-born prince," [Sno- TOKU ; WHITE HORSK] Unicorn, 178-9 ; 246 "Understood," 49, 30- , 124 " Under the Sea," 1 83, [Fours] Uniform traditions, 20, 76 Union of Faith declined, 303 ; ex cused, 305 ; hopeless, 304 ; but "not visionary," 308-9 Unitive Way, 115, 256 (Purgative and Illuming), clearly taught and lived by Mahayana Saints, 266 Universal, Church, 309 ; Good, 142 ; King, 87; LAW, 203; Pill, 212, Salvation, 283 ; Tradition, 3, 220 Unseen World, 208 Unwritten Traditions, 285 Usu, 46, 200f, 207, [BALKH; SlANFU] Utmost bounds, 166, 235 ; China, 141, 162; East, 17, 36, i.e. A.D. 35-65, 242-3 Uzuraasa.! 128, 177, 179, 188, 226, :_>: , 312, [TA TSIN ; YJSRAEL] Vach, the Word, 125, 129, 152, [LITURGY] Vach-isVara, 87, 207, [KwANNON] Vairochana, 145, [DAI NlCHIJ AMITABHA] Vatican, 48, 147, 225 Veils, 99, 143, 223, (cf. Isaiah 40, 22) Venice, 52, [MARCO POLO]; St. Mark s, 102, 104, 110, 243 ; Chinese at, 175 Vesica piscis, 133, [Fisn] Verified legends, 220 Vestments, 201, 268, 270, 292, 295 Victory, 159, 178, 205, 251, 253-4 Vine, of Eridu, 151 ; of David (Didacfie), 118 ; True, 208 Vine and Grapes, 117, Shaka; 259, Kwannon; 215, Yakushi; 243, [BAKTRIA] Virtues, Sixteen, 245 Visions, 150, 171-2, 234, 243; Con temporary, 93, 102, 135, 200 (cf. Acts 16, 9, 10) ; identical, 170 Voice Deity, 120, 207 Voice, The 125, 148, 207 ; Luminous, 236, 147, 149, 177; from TOWER, 200, 207, 264 ; Uniting, 117 Voices of Heaven, 154, (cf. John 1.23) Voltaire, 223-4 Vulture Peak, 103, 209, [EAGLE] Wafer-bread, 61, 254 " Wall-gazer," 247, 254 Way, The 22, 110, 164, 192, 194, 194-7, 202, 263, 266, [MAHA YANA] Weizmann, 235, [ZioN] Wells, 177, 199, 312 Western Eegions (Si-yii-ki), 185, 246; Xty, 150 Westminster Abbey and CHINA, 241 Wheel of the Law (Rimbo), 170, 189 White, colour, 143; BUDDHA, 141, 147 ; CHRIST, 139, 163, 246 ; Cloud, 147, 227; Cocks, 104; Gospel, 107, 125-$, 136, 140; Hare, 135, 259; Horse, 102-3, 4, 121, 135, 242. 245, 256, [KHOTAN; LOYANG; HOR- TUJI;] Kwannon, 147, 222; Jizo, 246 ; Lotus,! 121, 136, 140, 166, 204, 140, (buds, 147); MIROKU, 112, 192 ; Robes, 240 ; Sanctuary, 141 * The observance of All Souls Day, first introduced at Clugny monastery A.D. J JB, became general in Europe. On this day, Nov. 2nd, prayers and oillriaiis are made for the dead in all Roman Catholic countries. All Hallows i.e. All Saints Mass was first definitely instituted, A.D. 835, preceded by Bonfires, Eell-ringings and Ceremonies of Druidical origin. See Dent s Everyman s Encyclopedia, p. 195. t Its Sango, Mountain-name, is Hoko-san (S^pSHlj) PHOENIX; the chief image is a golden Miroku, presented by a Shinra King to Empress Suiko ; aiid a golden Kwannou was a gift from Kudara in Korea. This, the Symbol of New Birth (p. 227) belongs, like the English white Water-lily, to the Nympha-genus of beautiful aquatic plants, so that the Mahayana term " LOTUS-BORN (p. 260) is intimately connected with the "Ad Nymphas," or "Ad fontes S. I^ietro " cemetery of Priscilla, so called from the Baptismal tan;<s or fonts found there in which the Apostle Peter baptized in the First Centurv. [Cf. the Lotus-laver or Pool, pp. 180, 239]. INDEX Willow,* 3, 118, 132, 135, 165, 238, Xavier, 73, 74, 169, 183, 249, 285; 245, 254; KWANNON, 180, 186, his prediction, 217, 236-7, [LAW; [PENTECOST] SHINGON ; YAMAGTJCHI] "Wind, Divine, 97, 148 Wings, 124 ; of the Presence, 99, 260 Wisdom, Holy, 136; Miroku, 207; Yahveh, 188-9, (cf. Exod. 15, 26; Kwannon, 136 ; Sta Sofia, 284 23, 26) Wise Men, 2 ; PHYSICIAN, 99, 154 Yakushi, 10, 67, 105, 154, 177, 181, Witnesses of Ascension, 7, 20, 206 188, 190, 205, 213, 260-61, 263, 265, [FIVE HUNDRED] 287 Witness, Stone of, 47, 148, 211, 222, Yalkut, 116 225,254, [SIANFU] Yamaguchi, 169, 185, 237 285, Wonderful words, 169, [THOMAS] [LAW] Wondrous Preface, 264 YasU)! | 183> 2 07, 282 World Healers, 23, 194 Year f Ascensioil) 12 18 49> 2 43, Worm, 234, [UKAGON]T 263 Wu-tai-shan, 265, [MONGOLIA] Wu-tao-tzg (Jap. Godoshi), 197, Yoke, 239 X (letter), 152, [TEN] rv Xaca,J 162, 169, 263; Era, 127, 141, Yoshi Fo, 174, [YAKUSHi] 254-5 ; Contemporaries, 226-7, 248 Youth, 119, 266 Doctrine, 141 [RAINBOW] Yuetchi, 113, 162, 209, 243 ; Great, As this was contemporary with the sojourn at Rome of the Parthian princess, who was aunt to Anski-Kao, there is good ground for believing that the Amitabha sutras San Bukkyo taken by that Prince-monk to the Chinese emperor, via KHOTAN, were permeated by thete Doctrines which were also taught in Saddharma pundarika (Hoke-kyo) by Nagarjuna, whom many reckon to be " the first Father of MAHAYANA Buddhism," (p. 260). The many baptismal fiagons found in the Catacombs resemble those depicted with Kwannon and Dai Ssishi (pp. 143, 196), which are visible in the Black Monk s cave and in Lama temples (114, 133), and in pictures of Kobo and Dengyo Daishi (pp. 204, 206). The Well "3ft. deep, indwelt by a Fish," on Mt. Tientai, where Kanshin worshipped (p. 199, 248), was doubtless a Baptismal font into which CHRIST, the Heavenly Fish, the Messiah-Dag, the True Ichthys, descending it became a saving Fish-fountain, piscina, wherein " the little fishes " were born anew. [See " The Lesson of the Catacombs " by Rev. A. Henderson, 1920 (S.P.C.K. London ; Macmillan Co., New York). This helpful booklet illuminates the practice of Prayer for, and to, and by the Departed, as evidenced by innumerable Epitaphs found therein, inscribed when the Holy, Catholic, and Apostolic Faith was in its primitive purity. * Everywhere prominent in Roma Sotterranea in Garlands, or as Sprays, or Rods, as in Vision of Hermas, (p. 178). t Doubt is thrown on the Story of Jonah (Matt. 12, 40) because a whale s throat is so constructed that it cau only swallow small fishes. But in the Roman Catacombs it is the mystical Dragon of Evil (p. 129, 114) which is everywhere depU "d to comfort the persecuted Confessors of The Name. [Cf. Isaiah 27, 1, Leviathan, Serpent, Dragon]. t Rainbow-throned (as in San Marco, Venice), 102, n. 3, 180. Xavier " spoke the Language of the Heart." Cf. Fa Hian, (Foreword) II The password of the Sanyasi a Secret organization, whose 24,000 member , are scattered all over INDIA is "Yisnu Narsi Nath ki Jai" VICTORY to Ji SLS, Lord of Nazareth." [Cf. p. ^39. n. 2]. 334 INDEX 100, 102, 139-40. 564, 173-4, 191. Zen, 144, 180, 247 237, 264 [Fo; MIROKU; ORACLE; Zendo, (Shan-tao, ^^^cfiiS, A.D. SHAKA ; UDYANA] ; Lesser, 109, 612-680,) 139, 196, 2*8 139, 170; Oracle, 187; [OMi; Zenith, 208, TIBET]; Kings and Thomas, 110, Zenkoji, 115, 135, 141, 147, 151, 120, 237 ; Traditions, 114, 116, 119, 169, 200, 204-5, 220, 255, 289, 127, 142; Xtns, 287; Origin of [MESSIAH] Saddharma, 140 Zeno, (A.D. 489), 107 Yuima. 2-26, 248 ; Kyo, 183, 247 Zion, 3, 7, 235 Yule, H., 170, 242 Zoroastrian. 161 Yuten-ji, 205 Zwingle (A.D. 1484-1531), 197 Yuzuf-zaia, 114, 116, 164, [Testa- Zuigan-ji Caves, 216 ment of Joseph, 137 ; Fumon-bon] ERKATA. Pages 116, line 23 ; 118, 1. 4, for bishop read hermit. 117, 1. 27 for to read by. 125, n. 3, for Torah read Ruach. 133, 176, 190, 196, for funazoko read funagata, or funagoko. 134, 151, for Fir-tree read Pine. 135 and elsewhere, for Mili Fo read Mile" Fo. 135, 171, 255 for Chang Chun read Chang Chu Chi. 138, line 2 for Transactions iv, 22, read vol. v. part 1. 140, line 19 after Repentance add by Kongo-sattva, a disciple of the Great Sun (p. 99). 148, n. 3, for Bright read Brigit. 152, line 25 for Wandoo read a PekchS Royal palace (cf. Mara- nada, pp. 134, 136). 155, line SI, for an Italian read*, cottage near Tre"ves in Gaul. 163, line 21 for Chinese read Tartar. 166, 1. 1, for Indian read Tibetan. 173, transfer reference* 1 ) to A.D. 65, line 17. 181, line 15, for Chief, read Lord. 1 88, line 20, for Fennel osa read Fenollosa. ,, 191, line 14 add Karuibim is an untranslated ASSYRIAN word. 225, lines 15, 29. for hosshin read hoshu. 226, li ie 14, add Clement of Rome described St. Peter as a mighty Athlete. 236, line 24 for Shirne, read Shrine. 241, 1. 15, afler Communion add in Westminster Abbey. 282, line 22, read Kwachau, and omit Turf an. 31 9, Index, to Eusebius add Bishop of Caesarea. 322, Index, Khotan, omit p. 236, and for 284 read 283. 333, to WHITE HORSE references add Revelation 19. 11-15. Correct accents are Hinayana; Lao-tzu; Meroe; Nagarjuna; Nagas; Tao ; Taoism, Tao-an ; Tamo, Toma. N.B.In. the vnth Century Yakushi-ji, near Nara, some strange figures are carved on the stone pedestal supporting the bronze image of YAKUSHI which are recognisable as NEGROES. This is a vital link with the Black monk Kokuhoshi (p. 132) and with tho Cushee i.e. Ethiopian missionaries named oa the Sianfu stone (p% 281). BY THK FCIKUIN TntvnNO Co.. LTD.. YOKOHAMA BY THE SAME AUTHOR. Temples of the Orient and their Message with Map of Pilgrimage-Routes in Babylonia and Egypt. [Kegan Paul Trench, 1902.] The Glories of Christ in the Epistle to the Hebrews Introduction by Sir Stevenson Arthur Blackwood Postmaster General, London. " Clear Round ! " with Maps, Illustrations and Introduction by the Eight Hon : F. Max Miiller Professor of Compara tive Philology. Oxford. [Sampsom Low, 1892.] The Lotus Gospel, or Mahay ana Buddhism and its SYMBOLIC TEACHINGS compared Historically and Geographically with those of Catholic Christianity. [Waseda University Library Tokyo, 1911.] Messiah, the Desire of All Nations with Maps and coloured illustrations. [Keseisha, Tokyo.] Heirlooms of Early Christianity visible in Japan. [" Japan Tourist," 1921.] World Healors, or the Lotus Gospel and its BODHISATVAS with Introductory letter by Rev : A. H. Sayce, Professor of Assyriology Oxford ; 2 volumes with World map shewing the respective spread of the Mahayana Svastika and the Christian Cross. Symbols of The Way Far East and West. [Maruzen & Co., Tokyo.] &T& ft S f. * * X H BC ^ * ^ ifi IS S fiS S =P i 54 a a w BJ M w a BJ ^ H B Bj T A B IS If ui a : ; ? < :S -I t as e j* Si S ~ B S * \ X Si \ > DATE DUE