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 The lost tribes and the 
 Saxons of the East and the 
 
 


 
 
 
 
THE 
 
 «nrr 
 
 LOST TRIBES 
 
 &c. &c. 
 
Digitized by the Internet Archive 
 in 2016 
 
 / 
 
 
 https://archive.org/details/losttribessaxons00moor_0 
 
LOST 
 
 TRIBES 
 
 AND 
 
 THE SAXONS OF THE EAST AND 
 OF THE WEST, 
 
 WITH 
 
 NEW VIEWS OF BUDDHISM, 
 
 AND 
 
 translations of Jlork-gccorbs in gnMa. 
 
 BY 
 
 GEORGE MOORE, M.D., 
 
 MEMBER OF THE BOYAL COLLEGE OF PHYSICIANS, LONDON, ETC. 
 
 Not dull or barren are the winding ways 
 Of hoar antiquity ; but strewn with flowers. 
 
 Babton. 
 
 LONDON : 
 
 LONGMAN, GREEN, LONGMAN, AND ROBERTS. 
 
 MDCCCLXI. 
 
 [The right of translation is reserved.] 
 
“ Those wild tribes [ the Gothic } were bringing with them into the magic 
 circle of the Western Church's influence the very materials which she re- 
 quired for the building up of a future Christendom. The new invaders 
 divided Europe among themselves '' — Charles Kingsley. 
 
PREFACE. 
 
 The inquiry pursued in this, volume was undertaken 
 as an occasional diversion from the pressure of severer 
 demands upon the mind, and formed only an inci- 
 dental part of a larger investigation concerning the 
 ethnology of the East. Though the several subjects 
 considered in this inquiry may for the most part be 
 unpromising to the multitude of readers who make 
 a pastime of books, and to interest whom would re- 
 quire a very different treatment, yet it is hoped that 
 the appearance of this work before the public will be 
 justified by proving worthy of the attention of those 
 numerous intelligent persons who look for meaning 
 in the distribution of mankind. 
 
 1 have thankfully to acknowledge the kindness of 
 Mr. Norris, through whom I have been permitted to 
 copy and to publish anything contained in the publi- 
 cations of the Koyal Asiatic Society. In recording 
 kindness, I cannot but mingle deep regret with sin- 
 cere gratitude in recalling the great obligation I am 
 under to the late very learned Professor of Sanscrit 
 at Oxford, H. H. Wilson, who first directed my atten- 
 tion to Buddhism, and indicated the books best suited 
 
IV 
 
 PREFACE. 
 
 to assist my inquiry. I have infringed upon a right 
 in copying an engraving from a work by Lieut. -Colonel 
 Cunningham, on “ The Bliilsa Topes,” but I believe 
 he will forgive the liberty in consideration of the fact 
 that I would have sought his permission, but found 
 he was engaged in his important duties in India. He 
 will not be displeased if this volume in any degree 
 promote the fuller knowledge of those interesting 
 antiquities which he has so admirably laboured to 
 discover and elucidate. 
 
 I would only add that, should it be my privilege 
 to have readers capable of correcting any errors- con- 
 cerning matters of fact referred to in this volume, 
 or of throwing any light on the inquiry itself, I shall 
 be thankful to receive any communication to that 
 effect. 
 
 Since the completion of this work, I have dis- 
 covered a Hebraic inscription, which, graven in 
 ancient Pali characters, stands mysteriously manifest 
 on the wall of a rock-temple in Kanari, about twenty 
 miles from Bombay. As this remarkable record may 
 afford a clue to the meaning of certain obscure pas 
 sages in other inscriptions given in the latter chapters 
 of this work, a literal translation may be properly 
 admitted in this place, the full vindication of the 
 rendering being reserved for a more convenient 
 occasion. Hitherto the original seems to have 
 remained without any attempt at interpretation. A 
 
PREFACE. 
 
 V 
 
 fac-simile, taken by James Bird, Esq., Secretary of 
 the Bombay Asiatic Society, will be found in his 
 interesting volume entitled “ Historical Researches 
 on the Origin and Principles of the Bauddha and 
 Jaina Religions.”* * * § 
 
 The numbers merely indicate the lines of the 
 original. 
 
 (1) The soft flowing f of the winepress from the white gushing fruit is 
 as that which sets me at rest ; my drink, the refining of the fruit, (2) is the 
 very grace of his mouth. Behold what thou possessest, yea, even the glad- 
 someness in it that is ministered to thee. (3) Lo, the worship [or blood] 
 of Sale a is the fruit of my lip; his garden [paradise] which Cyrus laid 
 low was glowing red; behold it is blackened. (4) His people being 
 aroused would have their rights, for they were cast down at the cry of the 
 parting of Dan, (5) who being delivered was perfectly free. . . every 
 one grew mighty ; your religion had saved (6) even him from uncleanness. 
 And his \_Saka' s] mouth, enkindling them, brought the Serim, J together 
 from the race of Harari.§ (7) My mouth also hastened the rupture, and 
 as one obeying my hand thou didst sing praise. 0 unclean one, his reli- 
 gious decree is his bow. (8) He who complains of the presence of the 
 inflicted equality turns aside. My gift is freedom to him who is fettered, 
 the freedom of the polluted is penitence. (9) As to Dan his unloosing was 
 destruction, oppression and strife; he stoutly turned away, he departed 
 twice. (10) The predetermined thought is a hand prepared. The re- 
 deemed of Kasha wandered about like the [flock] over driven. (11) The 
 prepared was the ready, yea, Gotha, that watched for the presence of Dam., 
 afforded concealment to the exile whose vexations became his triumphs ; 
 and Saka also, being reinvigorated by the Calamity, purified the East, the 
 vices of which he branded. 
 
 * Plate 44. 14. 
 
 f Rakak — rakt, applied to the refining of wine, &c. Letters, as if by 
 another hand, stand above, in the original, which give the sense of perfect 
 emptiness of fruit. 
 
 + Serim — Seres (free, or princes [?]). A people called Seres have been 
 the cause of much doubtful discussion. See Latham’s Ethnological Essays. 
 
 § People of the hill-country of Ephraim are so called — 2 Sam. xxiii. 11, 33, 
 
VI 
 
 PREFACE. 
 
 Assuming the correctness of this rendering, it pre- 
 sents a singular and most suggestive corroboration of 
 the conclusions arrived at in this volume, as to the 
 connexion and origin of the Danes, the Goths, and 
 the Saxons ; since we here find a people or tribe 
 named Dan distinctly associated with the Goths and 
 the people of Saka, while Cyrus, who can only be the 
 well-known king of Persia, is poetically referred to as 
 the desolator of the teacher of Buddhism, Saka, who 
 was certainly the same as Godama , the king of Kasha; 
 and therefore it may not unfairly be inferred that the 
 destruction of Kasha, mentioned in other inscriptions 
 "n this volume, was caused by Cyrus, whose con- 
 quests extended over Northern India, as well as 
 Bactria and the country of the Massagetas, amongst 
 whom, as Herodotus relates, he met his death. In 
 considering the relation of the tribe of Dan with the 
 Goths, whom I have endeavoured to identify with 
 the Gittites (p. 149, n.), it may be interesting to re- 
 member that in the distribution of the Israelitish 
 tribes that of Dan embraced the country of the Gittites 
 or people of Gath. 
 
 G. M. 
 
 Hastings : 
 
 Dec. 15, 1860. 
 
 
CONTENTS 
 
 INTRODUCTION. 
 
 PAM 
 
 THE HEBREW BOOK AND THE HEBREW PEOPLE . . . 1 
 
 CHAPTER I. 
 
 EZEKIEL’S TISION — THE LIGHT IN THE CLOUD . . .17 
 
 CHAPTER II. 
 
 Israel’s perversion, warning, and recovery . . 47 
 
 CHAPTER III. 
 
 HOW AND WHERE DID THEY GO ? 67 
 
 CHAPTER IY. 
 
 THE HEBREW INFLUENCE AND THE SAXON RACE . . 80 
 
 CHAPTER Y. 
 
 Israel’s new names 105 
 
 CHAPTER VI. 
 
 CHARACTERISTICS, TRACES, NAMES 123 
 
 CHAPTER VII. 
 
 THE ATGHANS AND THEIR AEFINITIES .... 143 
 
 CHAPTER VIII. 
 
 THE BUDDHISTS AND THE SAKAI 161 
 
Vlll 
 
 CONTENTS, 
 
 CHAPTER IX. 
 
 TXQB 
 
 THE DOCTBINES OE SAKYA-BUDDHA 180 
 
 CHAPTER X. 
 
 BUDDHISTIC SYMBOLS : THEIR OBIGIN AND SIGNIFICANCE . 206 
 
 CHAPTER XI. 
 
 BUDDHISTIC CAYES AND INSCBIPTIONS .... 227 
 CHAPTER XII. 
 
 THE INSCBIPTIONS AT GIBNAB AND DELHI .... 265 
 CHAPTER XIII. 
 
 SEPULCHBAL INSCBIPTIONS IN AEIAN CHAEACTEBS . . 28S 
 
 CHAPTER XIY. 
 
 INSCBIPTIONS FOUND AT DELHI 301 
 
 CHAPTER XV. 
 
 THE INSCBIPTION ON FEBOZ’s PILLAB .... 320 
 CHAPTER XVI. 
 
 THE BELATION OF THE INSCBIPTIONS TO PEOPHEOY . . 332 
 
 CHAPTER XVII. 
 
 THE SAXON DEBITATION AND DESTINY .... 349 
 CHAPTER XVIII. 
 
 THE KABENS AND THEIB TEADITIONS 359 
 
 APPENDIX . 381 
 
 INDEX ... 409 
 
LIST OF ILLUSTRATIONS. 
 
 Plate of Coins to face page 156 
 
 A Bas-belief at Sanchi 171 
 
 Illustrations fbom a Buddhist Medal 196 
 
 Symbols from Bas-reliefs 215 
 
 Alphabets ..... 232 
 
 Inscriptions from “ Joonur” 233 
 
 Illustrations from Caye-temple at “Joonur” 243 
 
 Inscription from Bybath 251 
 
 Fac-simile of the Girnar Inscription 269 
 
 Sepulchral Inscriptions and Coins from Jelalabad and 
 
 Manikyala 293 
 
 Delhi Inscriptions 
 
 North Compartment 303 
 
 West Compartment 306 
 
 South Compartment 309 
 
 East Compartment 
 
 312 
 
THE LOST TEIBES AND THE SAXONS OF THE 
 EAST AND OE THE WEST. 
 
 INTRODUCTION. 
 
 THE HEBREW BOOK AND THE HEBREW PEOPLE. 
 
 The history of the world predicts the consummation 
 of all history in a higher standing of our common 
 humanity. The darkness of the past is to become 
 the enlightenment of the future. Hence with every 
 prophecy, of good or of evil, we find a picture 
 of the moral condition on which that prophecy is 
 grounded; and the general upshot of all foreseeing 
 is a vision that reveals the dominion of knowledge 
 over ignorance, and of light over darkness. There 
 are, however, specific predictions in that marvellous 
 Book on which Christians found their faith, and the 
 fulfilment of such predictions has hitherto sustained 
 the authority of that Book, not only as a record, but 
 as a means of throwing light into the dark passages 
 of current history, onwards to the end. It is with a 
 feeling that the truth of that Book wiE, in some 
 slight degree, he elucidated by this volume, that the 
 attention of the general reader is solicited to the 
 subject of it, which, though interesting in itself to in- 
 
 B 
 
2 
 
 INTRODUCTION. 
 
 quisitive minds, is doubly so to Biblical students. 
 The Bible first gave Englishmen an interest in the 
 East, and now by its demands upon their hearts, 
 binds them to concern themselves about all that is 
 transpiring there. But to understand the present, it 
 is necessary to see its connexion with the past and 
 the future. 
 
 A portentous cloud has long hung over all that is 
 Oriental, and that cloud spreads, with the elements 
 of a terrible conflict in its bosom. A mighty, and 
 perhaps final struggle is coming amongst the leading 
 tribes of men in defence of their traditional creeds 
 and superstitions, against the faiths that are based 
 upon positive intelligence, the knowledge of what the 
 Divine Mind has actually done, and is doing. The 
 religions that are respectively symbolized by the 
 Lotus, the Crescent, and the Cross, are energising 
 their votaries afresh. The Crescent, the emblem of a 
 dimly reflected and changeful light, symbolises the 
 religion inculcated by the sword-bearer, Mahomet. 
 It comes between the highest form of traditional 
 heathenism, that feeling after God, whose purest em- 
 blem is the water-born Lotus, and the Cross, which 
 is the sign of the divine self-sacrifice that destroys sin 
 and death. To the Crescent, as partaking of the 
 ignorant presumption of a deistic paganism with its 
 lunar archaism, belonged the power of beating down 
 idolatry; but it also held sword to sword against that 
 form of the Cross which was borne as a banner 
 before such Christian conquerors as Constantine and 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 3 
 
 Charlemagne. When such conquerors cease, when 
 Greek Church and Roman Church, East and West, 
 find no defence in emperors with great guns and 
 plausibilities, the Crescent will wane into the morning 
 starlight of a better promise, and Turks and Arabs 
 will listen to the Word that speaks of eternal peace. 
 If Christian nations, so called, wield the sword with 
 greater force than other nations, it is not because 
 their power is in armaments alone, but because there 
 is an energy belonging to their belief which enables 
 them to discern where all strength lies, and which, 
 while conferring validity on their social and civil or- 
 ganizations, inspires them with an irrepressible love 
 of general intelligence and freedom. The idea 
 represented by the Cross is divine, and therefore 
 gives a sense of authority to those who receive and 
 obey it. As a faith pertaining to the individual, 
 it subdues the man ; as a faith only so far received as 
 to modify the theory of government and policy, it 
 tends to render a nation determined and ready to 
 subjugate other people to its own laws. Commer- 
 cially speaking, the Cross represents the Hebrew 
 element as well as the Christian, and so it would 
 conquer only to tax and supply trade, but, religiously 
 speaking, the Cross represents the missionary spirit. 
 In both respects the Cross is necessarily aggressive. 
 It converts the peoples that have no previous religious 
 literature, no Koran, no Shasters, no Yedas, but it 
 wars with those that have. Mere idolaters are to 
 bow down to the physical power and scientific skill 
 
 b 2 
 
4 
 
 INTRODUCTION. 
 
 possessed, as a matter of course, by the nations that 
 worship the Author of law and creation ; but those 
 who are spiritually ruled by a written creed which 
 assumes a divine authority will oppose Christianity or 
 the Cross with the obstinacy of mental conviction. 
 Hence the difficulty of dealing with the people sym- 
 bolized by the Crescent and the Lotus. As the 
 Crescent took the sword, it will perish by the sword. 
 But the Lotus represents another principle, which 
 logically brings it into contact with Christianity as a 
 rival appealing to the minds of men on the grounds 
 of conscience and truth. A quarter of mankind are 
 Buddhists, of whom the Lotus is the symbol. It will 
 probably assist us to understand the relations of 
 Buddhism to the earlier states of society and to other 
 creeds, if we trace the origin of that symbol. In the 
 first place, we find that the Lotus was a sacred 
 symbol with the ancient Egyptians, and thus this 
 beautiful symbol, like very much of the mythology of 
 India, connects it with Egypt; a circumstance, ethno- 
 logically considered, of much interest and importance. 
 The Lotus, as a sacred symbol, assumes this conven- 
 tional form amongst the hieroglyphics. 
 The normal number of the petals of 
 the lotus is twelve. Here we see six 
 of them in profile, divided by the calyx 
 into threes, thus presenting a triple triplet; which, in- 
 terpreted Buddhistically, as well as after the manner 
 of the Egyptians, would probably signify perfect 
 potentiality, that is to say, existence sustained by 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 5 
 
 Omnipotence.* Now, it is interesting to observe that 
 from a very early period the Israelites used the 
 symbol of the lily. It may be disputed whether the 
 lily introduced by Solomon amongst the sacred sym- 
 bols of the temple was the lotus (1 Kings vii. 26); 
 but there is reason to think that it was, and that 
 it was the accepted symbol representing the twelve 
 tribes of Israel. If so, it had probably been their 
 symbol from the time of their sojourn in Egypt, 
 where Moses acquired that learning, so much of which 
 appears in his writings. That the common lily of 
 Palestine might afterwards supersede it is likely, be- 
 cause the lotus was not there indigenous. The lotus, 
 however, might well symbolise the tribes by the 
 twelve overlapping petal-leaves, seemingly divided, 
 as Moses divided them, into four bands, consisting of 
 three tribes in each. The Jews retain this significance 
 of the lily to this day. In their service on the day of 
 atonement they use these words : “ Thou, who hast 
 
 chosen this day in the year, and appointed it as a 
 balm and cure for the nation likened unto the lily, 
 when thy temple existed aforetime in Jerusalem.”! 
 ( The Jew , by Myer, p. 390.) Whether the lotus was a 
 symbol of Israel or not, its use as a symbol by the 
 Buddhists is well known, and if we succeed, as we 
 
 * “ The lotus leaves and flowers are supported upon stalks about a yard 
 long. The calyx is divided into four, embracing the flower, resembling a 
 gigantic magnolia flower, the ideal of elegant cups, a foot in diameter, of a 
 rosy colour, very brilliant towards the edges. These rosy petals, or leaves 
 of the corolla, are normally a dozen, and overlap each other like tiles upon 
 a roof.” — “ Household Words,” Sept. 5, 1857, p. 230. 
 f “ Israel shall grow as the lily.” — Hos. xiv. 5. 
 
6 
 
 INTRODUCTION. 
 
 hope, in tracing Buddhism to an Israelitish origin, the 
 force of what has been stated concerning the lotus 
 will be more evident. 
 
 But, for the present, let us turn away from this 
 symbol to our own ; it is the Cross that is conquering 
 the enemies of civilization, and, with the open Bible, 
 gives especial energy to the Saxon race. Though 
 reason and the teaching of history would convince us 
 that heathendom must perish, yet it is from other 
 pages than those of history that we gather the in- 
 telligence that associates the downfal of heathendom 
 with the diffusion of Israelitish ideas. The burdens 
 of the prophets are heavy with predictions, pointing 
 to two grand events — the dispersion and the restora- 
 tion of the Hebrew people. These things are trifles 
 only to triflers. That people are the proof that their 
 prophets spoke the truth, and the Western world 
 feels much of their significance. There is a Hand 
 ever amongst them pointing to their past and to their 
 future. This we see only in relation to the tribes of 
 Judah and Benjamin. Where are the other tribes? 
 Emphatically lost, and yet there must be a spirit 
 stirring amongst them that stirs the world. Can 
 they ever be found? Perchance not; but that their 
 influence, position, and transformations may be indi- 
 cated, though, as a nation, they may be no more 
 distinguished, will be shown in this volume. 
 
 The way of the kings of the East, or rather the 
 kings that come from the sunrising, is to be prepared 
 by the drying-up of the Euphrates. Whatever that 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 7 
 
 may mean, it is generally understood that the people 
 referred to are Hebrew, and, if so, they must be of 
 the Lost Tribes, Israelites, Beni-Israpl, since the Jews 
 have never been hidden, and their seat is not the far 
 East. Our research may throw some light on this 
 question; but, as the mode and manner of it may 
 present some new ideas, like images seen in obscurity, 
 the reader will kindly refrain from hasty conclusions, 
 and consent to feel his way along with the Avriter. 
 The interest of the subject is not small, for the nature 
 of the inquiry involves the consideration of some of 
 the greatest problems of man’s history. 
 
 Could-the Ten Tribes-be traced, we should find a 
 key to much that is hidden in the history of the 
 world and in the Bible, our understanding would 
 be enlarged, and our faith confirmed. By fixing 
 attention in the right direction we should see the 
 face of Time more clearly through the veil thrown 
 over it, and obtain a fuller insight of the wisdom and 
 the providence concerned in the distribution of the 
 human races, for the higher development of man’s 
 intellect and energies in the commerce and the war- 
 fares of the world. 
 
 Traces of the Lost Tribes have been supposed tcT 
 be found in Mexico* * * § and in Malabar, f in England J 
 and in Japan. § The Afghg,nsj?Iaim to be the very 
 
 * See Simon’s work on Israel in America. 
 
 f C. Buchanan on the Hebrews in Malabar. — “ Christian Researches.” 
 
 t Wilson on our Israelitish origin. 
 
 § Dr. Bettelheim on Loochoo and Japan. 
 
8 
 
 INTRODUCTION. 
 
 people, and tlieir claims are sustained by many intelli- 
 gent witnesses. Abyssinia is also said to possess 
 some of them, and even Central Africa is not without 
 evidence of their presence.* In short, the learned 
 have discovered Israelitish influence in every land, 
 “ from China to Peru.” What is our inference? Why, 
 that there is truth in that prophecy which said that 
 Israel should be sown among the nations, swallowed 
 up, and yet not lost. (Hos. viii. 8.) 
 
 Amongst the most civilized nations the Hebrew 
 influence is known and acknowledged ; but this, as 
 already observed, is due to the Book which we have 
 derived from the Hebrew nation, and to the disper- 
 sion of the Jews, who are popularly supposed to 
 include the whole house of Israel; but the Jews 
 themselves very properly regard themselves as dis- 
 tinct from the Ten Tribes who revolted from the 
 throne of David. We perceive that prophecy is ful- 
 filled in relation to the Jews as dispersed; but we 
 
 * There are multitudes of Jews, in every variety of condition, in the 
 north of Africa ; but there are probably more of the Hebrew race far within 
 the interior, about Timbuctoo and the Lake Tsad, and still further to the 
 south. To the latter we should look for traces of their connexion with the 
 Lost Tribes. It is well known that the Gha and other Negro tribes have 
 numerous well-marked Jewish characters in their religious observances. 
 A paper by Mr. Hanson, a native preacher, read before the British Associa- 
 tion of Science, at Swansea, 1848, leaves no doubt of the fact. Now, unless 
 we suppose that the Hebrews were derived from the interior of Africa, we 
 must suppose that the Hebrews have penetrated there, and thence diffused 
 the elements of civilization, and prepared the centre of the land of Ham for 
 the blessings of Christianity and the new order of universal government to 
 be at last established. Christian and scientific missionaries will probably 
 soon afford us more light on the subject. — See Latham’s “Varieties of 
 Man,” p. 476. 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 9 
 
 require larger views, both of nations and of prophecy, 
 in order to discover the influence of the Ten Tribes. 
 The dispersion of the Jews is a testimony to those 
 nations who have received Christianity ; but, viewing 
 the principle on which prophecy is constructed, we 
 should expect to find the history of other nations 
 illustrated by the prophecies that refer to the disper- 
 sion and influence of the Ten Tribes. The following 
 pages are intended to point attention to them, with 
 a view to trace their connexion with the nations of 
 India, and with all the civilized kindreds of the 
 earth. As the Bible will be quoted as authoritative 
 testimony, it may be well to state the writer’s views 
 with regard to the character and scope of that testi- 
 mony. The Book assumes to be the record of the 
 direct and divine teaching which its writers enjoyed, 
 and it appeals to two especial modes of proof 
 in respect to the truth of its pretensions — first, the 
 adaptation of its doctrines to the spiritual wants of 
 man; and, secondly, the fulfilment of its predictions 
 in human history and in individual experience. The 
 first proof is the pleading of the Inspirer of the Book, 
 through the Avords contained in it, with a man’s own 
 soul; the second is a demonstration to those who are 
 sufficiently instructed to observe the coincidence 
 between the events foretold and the real history of 
 Divine Providence amongst mankind. The appeal is 
 that of the Perfect Being to man as an intelligent 
 being, capable of understanding that worlds and 
 souls are governed on the principles of righteousness 
 
10 
 
 INTKODUCTION. 
 
 and love. We are called on to observe the connexion 
 and relation between the moral and religious condi- 
 tion of man and the history of his race. As humanity 
 is one in nature, so is providence. There is a unity 
 of working towards man in the revelations of that 
 Being who made man. The Creative Spirit who 
 made the worlds, moulded man of dust, and inspired 
 the breathing soul with self-consciousness and will, is 
 represented as of course concerned, that a being 
 whom He has so endowed should apprehend the prin- 
 ciple on which He necessarily acts towards man from 
 first to last. If this be true, then every glimpse of 
 the connexion between prophecy and history will 
 help us to connect the beginning of man with the end 
 of man, the design of his creation with its fulfilment. 
 In short, research of any kind is only so far really 
 interesting and important as it enables us to perceive 
 new evidence of the fact that the Maker of man is 
 ordering man’s circumstances with respect to a foreseen 
 and predicted end, in which the moral relation of 
 man to his Creator shall be demonstrated. That is 
 to say, all knowledge is perverted that does not 
 increase our faith in the perfection of the superin- 
 tending Intelligence, by proving to us that justice, 
 love, wisdom, and omnipotence are one, and presiding 
 alike over all the outgoings of existence. To know 
 anything truly is to know the will of God in that 
 thing, whether in relation to history, creation, or 
 individual experience. That the Divine Mind is 
 expressed in man’s united history is the doctrine of 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 11 
 
 the Bible ; and it is only in that Book that we find a 
 bond of connexion between man and man through 
 all his kindreds, from the beginning to the present, 
 and to the end. Without that Book each man has a 
 tendency to isolation, limited only by the interests of 
 his immediate relationships; but with that Book we 
 become conscious of our relation to all that can be 
 known and all that can be felt by any people in any 
 period of the world. These observations bear largely 
 on our subject, for we propose seeking after the 
 remnants and ramifications of that peculiar people 
 who were selected, trained and judged, and scattered 
 for the very purpose, as the prophets inform us, that 
 mankind in general might learn more concerning the 
 methods of the divine government, as that of a just 
 God and a Saviour. 
 
 Our inquiry instructs us as to the value of an 
 authentic, inspired, and well-preserved book of doc- 
 trine. Without a Bible every man who could might 
 write his own Bible, and constitute his doctrines and 
 his decalogue according to his own desires, and as far 
 as other men would let him, act accordingly. We 
 cannot find a man who needs no record of divine 
 deeds, no divine doctrines, no history, no prophecy to 
 instruct him, and to keep him up to the height of his 
 own capacity for improvement ; and where there are 
 none of those things the mind dwindles down to a 
 state of spiritual inanition, or lapses into barbarism 
 and savageness. Man must believe in moral prin- 
 ciples evinced in deeds and doctrines above his own 
 
12 
 
 INTRODUCTION. 
 
 impulses in order to his elevation. “ Unless a man 
 erect himself above himself, how poor a thing is 
 man ! ” He must have faith in God as revealing 
 Himself, that is, His will, through some medium, as 
 the Author and Finisher of all that pertains to the 
 well-being of man, before he can be improved. As a 
 man cannot intend to act if he believes he cannot, so 
 neither can he aim at a higher position morally and 
 intellectually without evidence that man may attain 
 it. He must see a human example of the fact, and 
 know how it may become his. Divine teaching 
 implies communication in words as to what is desir- 
 able and possible, and it further implies its commu- 
 nication as felt truth from one human mind to 
 another. Hence revelation has always taken two 
 chief forms, alike interesting to thinking men — first, 
 prophesying as foreshowing the working out of 
 divine moral government in relation to human his- 
 tory; and, secondly, the mode and medium of wor- 
 shipping God as evinced in doctrines and taught by 
 divine deeds in the past history or experience of men. 
 Hence, the book containing a record of such deeds is 
 essential to the perpetuation of pure religion; and 
 hence, too, the necessity for the general diffusion of 
 the instruction contained in that book. 
 
 Men everywhere believe that there has been or that 
 there still is a revelation. All men believe in the 
 best book, morally speaking, of which they know; 
 hence, every people that has a literature has its 
 authoritative book or books, and every nation respects 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 13 
 
 other nations just according to that nation’s estimate 
 of the written religious code belonging to those 
 nations. Is not the government of India in English 
 hands partially paralysed, notwithstanding our con- 
 quests, because, though professing to be Christian, it 
 has yet been afraid, from the first, to set the Bible 
 open before those whom it would govern? The 
 Mahomedans in India have been truer to their Pro- 
 phet than Englishmen have been to their God; and 
 therefore, though they would compel idolaters to 
 submit to the Koran, yet the Hindoos were ready 
 rather to band themselves with those consistent alike 
 in their creed and their cruelty, than submit to milder 
 masters whose faith seemed to be only a compromise, 
 if it were not the mere worship of Mammon. The 
 Indian government have charged the preachers of 
 the Cross with worse than foolishness, and yet the 
 seed sown by those very preachers has saved that 
 land. Our Bible is our only credential, and woe be 
 unto us if we are ever ashamed of it ! 
 
 Common sense in every country having a book, 
 believes in the need of a permanent word, or written 
 revelation; and hence the multitude of false Bibles 
 in the world. The necessity of a moral law is felt ; 
 but that law is really found written out plainly in no 
 book, and in no heart, but as it is transcribed from the 
 volume of the Hebrews ; and yet it is from the history 
 of Israel that we derive the deepest insight of the 
 consequences of breaking the laws of worship and 
 sociality. It was a speculative idolatry which led to 
 
14 
 
 INTRODUCTION. 
 
 the deportation and final dispersion of the Ten Tribes; 
 for that idolatry, produced by the most degrading 
 conceptions of the Divine attributes, gendered a wor- 
 ship of symbols that at once blinded the common 
 mind, and hindered the people’s reception of God’s 
 teaching in their history and by their inspired pro- 
 phets, while it also brought down their morality to 
 the low level of the heathen. The Holy Land rejected 
 them. It will be no vain pursuit if we endeavour to 
 trace some of the results in the dispersion of Israel. 
 
 Since Rome with iron rule subjugated the nations 
 and trampled down the Holy City, where the Son of 
 God taught the words of life to those who crucified 
 Him, the scattering of the Jews amongst the peoples 
 has been everywhere recognised as the judgment of 
 God for their rejection of his mercy. The trampling 
 down of the Holy Land by the worst of the Gentiles 
 (Ezek. vii. 24), and its division by the Turks, has 
 been so visibly the fulfilment of prophecy, that, even 
 according to the creed of Mahomet, the Turks do not 
 own it, but only hold it in keeping till God requires 
 it for some purpose still in reserve, or till the punish- 
 ment of the Jews is complete, Avhen they are again 
 to possess it. The Jews themselves wait for their 
 restoration, and expect it soon. But still the scattered 
 families of Judah, as a wonder, a sign, and a witness, 
 stand apart, belonging to no nation, though ruling 
 the money-markets of the world. At least seven 
 millions of such witnesses testify to the people of 
 Christendom that prophecy is the light of God to 
 
THE HEBREW BOOK AND THE HEBREW PEOPLE. 15 
 
 man. There is warning and promise, as well as pro- 
 phecy, to the whole civilized world, in the present 
 state and known history of those scattered Jews. 
 But there are other Hebrews besides these who are 
 telling upon the world. There are those tribes that 
 never returned from beyond the Euphrates to the Land 
 of Promise. Their history, too, will indicate the 
 wisdom, power, and love of Him who scattered them. 
 They are representatives of Joseph and Ephraim and 
 Manasseh ; and the blessings that fell from the pro- 
 phetic mouth of the aged Isaac, in whom all the 
 families of the earth are to be blessed, are not void to 
 the Lost Tribes. The Hand that rules the waves and 
 directs the streams of life is upon them ; though they 
 seemed but as a wild herd choosing their own way in 
 the desert, yet they are really led as if by a shepherd 
 amongst the mountains. Now that the winding up 
 of the world’s history is at hand, some sudden light 
 is likely to fall upon their history which shall show 
 that the Author of prophecy is the God of providence. 
 The direct descendants of those who crucified their 
 King are seen in every Christian land with the veil 
 upon their heart, but still reading the holy books 
 and observing the traditions of their fathers, and 
 proving to us the truth of prophecy in a manner 
 scarcely less than miraculous. What the Jews are 
 to Christendom, the other outcasts of Israel, u the 
 remnant left from Assyria,” will be to the heathen 
 in the East. We seem to hear the voices of the dead 
 in the significant language put by the prophet into 
 
16 
 
 INTRODUCTION. 
 
 the mouth of that outcast Israel, “ After two days lie 
 will revive as , in the third day he will raise us up, and 
 we shall live in his sight." (Hos. vi. 1, 2 ) This life, 
 then, is in faith, faith in their king Immanuel, “ de- 
 clared to be the Son of God with power, by the 
 resurrection of the dead.” We are in the midst of 
 the third day from the date of Israel’s captivity if, 
 according to St. Peter’s call to remembrance, we are 
 to regard a day as literally a thousand years; and a 
 Jew would scarcely understand the idea of an indefi- 
 nite period. But, not to discuss such points here, we 
 will now pass on in search, first, of prophetic indi- 
 cations, and then of facts, concerning the dispersion 
 of the Ten Tribes and their influence on the world. 
 When we have followed some of the traces of their 
 dispersion, we shall be prepared to consider what con- 
 nexion can be discovered between that event, the 
 religious system of Buddhism, and the formation of 
 the Saxon and Gothic nations. 
 
 THE TKEE OF BUDDHA. 
 
17 
 
 CHAPTER I. 
 
 EZEKIEL’S VISION — THE LIGHT IN THE CLOUD. 
 
 As the prophet Ezekiel addressed the words of 
 Jehovah to the captives of Israel, and was himself 
 one amongst them, we turn to his prophecies as the 
 most likely to contain those guiding indications of 
 which we are now in search. The prophet witnessed 
 the varied and degrading idolatries into which the 
 professed people of God had fallen. Instead of testi- 
 fying against the heinous sins connected with the 
 worship of idols and deified ideas, those who possessed 
 the holy oracles had mingled the words of God with 
 the ritual of idols, confounded the doctrines of Heaven 
 with those of Hell, and, no longer seeking forgiveness 
 of sin by the appointed sacrifices, and at the mercy - 
 seat beneath the wings of the golden cherubim, they 
 had profaned the holy place and the holy Name; and, 
 no longer looking for the Shechinah of Jehovah’s 
 presence, they gloried in painted and gilded gods of 
 their own making, and sought no honour but such as 
 accorded with the obscenities, cruelties, and blasphe- 
 mies of their own abominable habits. The prophet 
 witnessed this and was astonished. He foresaw the 
 obstinate adherence of this people to their adopted 
 idolatries; and, the Holy Spirit stirring his heart 
 
 c 
 
18 
 
 ezekiel’s vision — 
 
 with holy indignation and abhorrence, caused the 
 words of burning truth to burst from his lips while 
 he denounced them as outcasts. But yet, in the 
 feeling of Jehovah’s retributions, because of his 
 holiness, he felt, too, that the wisdom and the love of 
 the Almighty must still find utterance ; and therefore, 
 through the terrible array of wrath he saw, also, the 
 triumphs of mercy. Hence, in the prophecy spoken 
 against the rebellious house of Israel, the wondrous 
 course of a redeeming Providence is depicted upon 
 the cloud that bears the lightning and the thunder; 
 even the judgments that pursue the people in their 
 wanderings point ever to the eternal refuge. 
 
 The prophet opens his stupendous mission in awful 
 symbols, and in a manner worthy of the grand occa- 
 sion, his words and his thoughts being alike divinely 
 appropriate to the purpose. Like St. John the divine, 
 in the Spirit on the Lord’s day, an exile, alone in 
 soul, but that angels came to him, the prophet seems 
 to look as if into the opened heavens, and, beholding 
 with the Spirit’s eye future times and existences 
 unformed except in spirit, he foretells, with the dis- 
 tinctness of one describing what he sees, the destinies 
 of Israel, and the results of their dispersion in rela- 
 tion to the world. 
 
 Let us imagine ourselves amongst the rocks above 
 the green and flowery banks of the river Chebar,* 
 as it flows in silvery smoothness through the open 
 valley, fed by many a murmuring streamlet gushing 
 down from the brown hills and scattering the gleams 
 
 * “ Per solitudines aboraeque amnis herbidas ripas,” says Ammiamis of 
 the river Chebar. — M. 1. xiv. c. i ii. 
 
THE LIGHT IN THE CLOUD. 
 
 19 
 
 of the declining sunshine like things of life rejoicing 
 in the light. A lonely man slowly paces the green- 
 sward ; now with fixed gaze he bows his face towards 
 the ground, intent on reverent thoughts, and now 
 with keen eye upraised to the cloudless heavens, as if 
 he would penetrate the profoundity of the Infinite, 
 and see God. 
 
 He stands with covered brow as he seems to con- 
 template some wondrous scene spreading out before 
 his eye on the wide plain towards the north. A 
 whirlwind is rolling on from thence with a vast cloud 
 upon its wings, turning rapidly upon its centre, 
 carrying fire in its bosom, and shedding an amber- 
 coloured radiance around its path. The appearance 
 of four living creatures proceeds from the whirling 
 cloud, and they look in the distance like human 
 beings. But each has four faces and four wings, and 
 their feet are like those of a young heifer, narrow 
 and sharp, and hollow-soled and cloven, and they 
 shine like burnished brass. On each of the four sides 
 of the advancing mystery there are faces and wings ; 
 and under the wings, human hands. Their wings 
 meet together above their heads, and they fly straight 
 forward in each direction, expanding as they fly, and 
 yet continuing united by their wings above. Each 
 of the living beings has the face of a man, with the 
 face of a lion on the right side. There are the faces 
 of a man, a lion, an ox, and an eagle appropriate to 
 each of the living beings. They have each four 
 wings and four faces. Two of the four wings of each 
 creature are stretched out above; and these join the 
 wings, each of the other, on all sides, and with the 
 
 c 2 
 
20 
 
 ezekiel’s vision — 
 
 other two wings each creature covers its body. 
 Thus winged and protected they go straight forward 
 as the spirit in them wills to move ; they turn not as 
 if to determine where to go, but they move straight 
 on to every quarter of the world. There is a bril- 
 liance about them as of burning- coals or flaming 
 lamps, and a flashing as of lightning. Their whole 
 appearance is that of a fire of glowing coals, or of 
 torches in the wind flaring out sudden gleams of 
 brilliance, or, like the aurora-borealis , with intercurrent 
 flashes of brightness, or, as we witness often in a 
 rising storm, the lightning plays, with continuous 
 flashes, amidst the dark, rolling clouds. The living 
 beings themselves seem to change places, and pass 
 and repass with the speed of lightning. See the 
 first chapter of Ezekiel. 
 
 The meaning of the wondrous symbols is not mani- 
 fest, and, alas, our commentators give us little learn- 
 ing, and less light on the subject. Will it not be 
 better to view the subject in the light of common 
 sense, and of scriptural, as well as of classical usage 
 in the employment of symbolical language? By this 
 means we may possibly obtain a clear meaning with- 
 out any display of particular research, and that, too, 
 without presumption. We must remember that the 
 prophet is standing on the banks of the river Chebar, 
 in Kurdistan, and looking towards the northern 
 heavens. From this quarter he beholds the whirling 
 fiery cloud advancing towards him, and then he 
 descries the wondrous appearances proceeding out of 
 it. Now, according to prophetic usage, a whirlwind, 
 a cloud, and a fire signify a multitude of people 
 
THE LIGHT IN THE CLOUD. 
 
 21 
 
 scattered by some violence, and spreading mischief, 
 and therefore the first idea we derive from this de- 
 scription is that of an invading army from the north. 
 
 We need not stay to prove that the symbol of a 
 cloud signifies a multitude, and by implication a great 
 power of accomplishing either good or evil. This 
 figure is a natural one, and frequently used by poets ; 
 thus, in Homer (II. ver. 273), a cloud of foot is a 
 great company of foot soldiers. Jeremiah (iv. 13), in 
 announcing the approach of an invading army, em- 
 ploys several of the figures here introduced. “ Be- 
 hold, he shall come up as clouds , and his chariots shall 
 be as a whirlwind ; his horses are swifter than eagles .” 
 Ezekiel, in describing the descent of Gog, uses 
 similar terms (xxxviii. 15, 16, and also 9, 10). A 
 cloud very aptly symbolizes a multitude in motion, 
 for in Eastern countries a cloud of dust from the dry 
 soil usually accompanies an army. Xenophon, in his 
 Anabasis , finely notices this fact. When Cyrus was 
 approaching Artaxerxes, over a vast plain, like that 
 over which the prophet was looking when he saw the 
 future in his vision, the first indication of the 
 enemy’s approach was “ a white cloud seen in the 
 distant horizon, spreading far and wide. As the 
 cloud drew nearer, the bottom of it appeared dark 
 and solid. As it still advanced, it was observed in 
 various parts to gleam and glitter in the sun ; and 
 soon after, the ranks of horse and foot, and armed 
 chariots were distinctly seen.” 
 
 As regards the symbolical meaning of winds we 
 may find sufficient evidence in the Holy Scriptures, 
 or we might refer to profane and classical writers. 
 
22 
 
 EZEKIELS VISION — 
 
 In Jeremiah (xlix. 36, 37), the symbol is again em- 
 ployed, and again explained — “ And upon Elam I 
 will bring the four winds from the four quarters of 
 heaven , and I will scatter them towards all those winds; 
 and there shall be no nation whither the outcasts of Elam 
 shall not come. For 1 will cause Elam to be dismayed 
 before their enemies , and I will send the sword after 
 them, until I have consumed them” 
 
 The fire and the coloured brightness proceeding 
 from it are less familiar symbols. What does the 
 language of prophecy teach concerning fire? When 
 associated with other indications of evil, it denotes 
 sickness, affliction, torment, destruction, and purifica- 
 tion, as we find in such passages as the following : 
 “ Therefore he hath poured upon him the fury of his 
 anger and the strength of the battle , he hath set him on 
 fire round about , and it burned him , yet he laid it not to 
 heart. For behold , the Lord will come with fire, and 
 his chariots like a whirlwind , to render his anger with 
 fury , and his rebuke like flames of fire.” (Isai. lxvi. 15.) 
 “ Yea, I will gather you and blow upon you in the fire 
 of my wrath , and ye shall be melted in the midst.” “ I 
 will bring the third part through the fire, and I will 
 refine them.” (Zech. xiii. 9.) 
 
 With the significance of colour the readers of the 
 Bible in general are, unfortunately, very little ac- 
 quainted, and hence they lose very much of the 
 beautiful truth so frequently 7 expressed by it. The 
 symbolical meaning of colours and of their combina- 
 tions was comparatively well understood by the 
 ancients; and even in the Middle Ages this variety of 
 symbolism was in some degree preserved amongst us, 
 
THE LIGHT IN THE CLOUD. 
 
 23 
 
 though now the cloud of the dark ages, without its 
 Iris, seems to have settled down on the colleges of 
 heraldry, and we look in vain to the learned in coats 
 of arms to tell us what they mean by the colours, 
 yet so religiously preserved in their distinctness by 
 the emblazoners of shields and crests. The spirit 
 and sense of religious truth was once expressed in 
 heraldry, but now, perhaps, more of the spirit of pride 
 and pretension. In our cathedral windows we may 
 see the Apostles and their Lord, robed in the hues of 
 light, as significant of the individual character attri- 
 buted to each of them by ancient artists, who painted 
 with conventional meaning in their colours. But we 
 know not where now to look for an interpretation of 
 their luminous language, though it appears that 
 modern artists, in reverent ignorance, perpetuate the 
 symbols, while they have lost their significance. If 
 we may receive the testimony of those who, like 
 Moses, were learned in Egyptian lore, or in that of 
 the Etruscans and the Hebrews, all the colours of 
 light were to them expressive of spiritual truths. 
 The Israelites seem clearly to have understood the 
 varied renderings of light on the gemmed breast- 
 plate of the high priest, and every tint, as well as 
 every form in the furniture, and the decorations of the 
 tabernacle and the temple, spake with intelligence to 
 the wise amongst them. This symbolism of colour 
 was calculated to become a universal language. Thus, 
 in India and China the characters of their deities and 
 their doctrines are expressed by colours understood 
 by the initiated. In Hue’s translation of the Chinese 
 records of Christianity we read of the luminous 
 
24 
 
 EZEKIEL S VISION — 
 
 religion being conveyed in the blue chariot, and its 
 doctrine being a blue cloud, because it is truth from 
 heaven. We read of the vermilion palace, and the 
 adornments of all colours , and, as usual, we take what 
 we do not understand for mere poetry, instead of 
 perceiving what the fathers of the world intended to 
 tell us, namely, that they believed all moral and social 
 excellences to stand in relation, first, to the pure white 
 light of heaven, and then to the primitive colours 
 blue, j'ellow, and red, as expressive of faith, hope, 
 and love in their earthly manifestation. Tfie days 
 of the week are beautifully, though, alas, now idola- 
 trously, associated with Divine qualities by the 
 Brahmins : thus, Sunday is pure sun-light; Monday 
 or Moonday, as its reflection is white, that is purity ; 
 Tuesday, flame-coloured coral, or love and hope in 
 action; Wednesday, the emerald, kindliness and ac- 
 commodation ; Thursday, the topaz, holy knowledge ; 
 Friday, the diamond, light embodied as in a teacher; 
 Saturday, the sapphire, truth, slow and sure. Each 
 day of the week is thus connected with the mani- 
 festation of some deity, which is expressed by the 
 appropriate colour. The seven precious things 
 honoured by Buddhists, in China, and elsewhere, are 
 gems, or other substances of various colours. These 
 are used to express virtues, and are accordingly 
 found in the tombs of Buddhist notables in India.* 
 
 The science of colour as a symbol has been too much 
 neglected; for, while the facts of material action and 
 phenomena have been sufficiently regarded, their 
 moral meaning has been overlooked, and is now 
 
 * See Mythology of India, and Major Cunningham’s Bhilsa Topes. 
 
THE LIGHT IN THE CLOUD. 
 
 25 
 
 almost lost to us. But, if we would apprehend the 
 sure word of prophecy, and throw its light into dark 
 places, we must give more heed to the language of 
 symbol, lest the Apocalypse of heaven should have 
 been written in vain for us. 
 
 The amber-coloured or golden brightness proceeding 
 out of the midst of the fire and cloud described by 
 the prophet would, to a learned Oriental, probably 
 signify love and mercy accompanying the infliction 
 of the wrath denounced against the people on whom 
 the invasion was to fall. It is not the colour of pure 
 unclouded light, but of light seen through a hazy 
 medium, a diffused mixture of red and yellow, such 
 as we sometimes witness in a summer sunset or in 
 the glow of the rising day. Whether in the words of 
 prophecy, or in the sky, or in the hedgerow flower, 
 this colour always means the same thing. It means 
 that, whatever wrath may prevail, and whatever 
 clouds may surround us, hope and love still live, 
 and that the divine character is still written upon 
 nature with the same finger that moulded man and 
 put the bloom upon his cheek in token of love and 
 hope, as the natural expression of healthful life. 
 
 God’s own names of love and light are written 
 by the ancients in letters of gold and vermilion. 
 Though the accommodating glories of the Omnipotent 
 arise out of a profundity too deep, and therefore too 
 dark, for an angel’s ken to penetrate, yet all above 
 us and around, says, “ Look, 0 man, to Him who made 
 you, and raise your eye towards heaven; and, even 
 in the midnight you shall see the glories of His 
 wondrous hand more sweetly and yet more vastly 
 
26 
 
 EZEKIEL’S VISION 
 
 than in the meridian day. The light of eternity 
 beams forth in golden radiance from immeasurable 
 darkness, all space is full of eyes piercing with their 
 gentle brightness into your soul, 0 man, if you will 
 but believe in it. The colours of all the stars are 
 those of truth and love.” 
 
 Next to the whirlwind, and the cloud, and their 
 attendant glory, we have presented to us in the pro- 
 phet’s vision the results of those phenomena. Out of 
 the cloud came, as it were, four living beings re- 
 sembling man (ver. 5). This scarcely needs expo- 
 sition, as life, or living being, is the ordinary Oriental 
 term for collective existence, especially in relation to 
 mankind as existing in connected societies. Hence, 
 from the general appearance of the whole vision, we 
 are taught that, out of this invasion from the north, 
 four varieties of human institutions should spread in 
 all directions in association with men having amongst 
 them the same elements and means of intelligence, 
 industry, endurance, and success. 
 
 Each division, having four faces and four wings, 
 intimates four modes of manifesting the mental 
 character under all circumstances, together with as 
 many modes of advancement and defence. All these 
 appearing under the form either of one cherub, 
 viewing their faces collectively, or as four cherubs, 
 viewed separately, signifies that the movements and 
 peculiarities of the collective bodies of living beings 
 are especially appointed, qualified, and directed by 
 Divine Power, with reference to the ultimate revela- 
 tion of wisdom, truth, justice, and mercy, as evinced in 
 all the ways of Providence, both in the physical and 
 
THE LIGHT IN THE CLOUD. 
 
 27 
 
 spiritual history of the human race; or, at least, of 
 that part of it here signified. 
 
 Layard, in his work on the Nimroud sculptures, 
 points out the resemblance between the symbolic 
 figures employed by the prophet Ezekiel in his 
 sublime vision, and the Assyrian religious emblems 
 supposed to be typical of divine attributes. Ezekiel, 
 no doubt, had seen those emblems ; but the figures of 
 a man, a lion, an ox, and an eagle, as emblematic of 
 Divine Power in relation to the chosen tribes were, 
 as we shall show, employed and understood by the 
 Israelites long before their captivity; and, therefore, 
 if the prophet meant to refer to Assyrian ideas at all, 
 which is very doubtful, he certainly would, by that 
 reference, teach the Israelites, to whom he addressed 
 his prophecies, how all the attributes of the true God, 
 Jehovah, and not a confusion of divinities, were con- 
 cerned in carrying out his purposes with regard to 
 his chosen people. 
 
 The feet of the living beings are first particularized 
 (ver. 7). The feet are the inferior extremities of 
 the body, and signify the lower form of what is 
 natural and necessary to the carrying out of any 
 physical effort or design. Thus our Lord, in washing 
 the feet of his disciples, taught them not only humi- 
 lity, but that even those parts of their nature most 
 exposed to defilement were perfectly cleansed by Him, 
 and if they walked together aright and according to 
 his Word, should be preserved pure. To sit at the 
 feet is to take the place of the humble scholar, and to 
 set foot on a place is to take bodily possession of it 
 and to rule there; as in Deut. i. 36, xi. 24; Rev. 
 
28 
 
 ezekiel’s vision — 
 
 x. 2; Ps. xliv. 5, xci. 13; Isai. xxvi. 6; Dan. vii. 23; 
 Mai. iv. 3. Pharaoh is said to trouble the waters 
 with his feet (Ezek. xxxii. 2); which in the Targum 
 is interpreted to mean that his auxiliaries, or bor- 
 rowed soldiers, trampled down the people whom they 
 invaded like a river rushing over the ground. The 
 feet of the symbolic creatures are said to be straight 
 or narrow, and flat at the base like the feet of a calf; 
 probably to indicate the fitness of the power or people 
 typified to walk through difficulties, just as creatures 
 of the ox kind can pass over the most difficult and 
 miry places in conseqence of their feet expanding as 
 they descend into the mire, and, from their peculiar 
 construction, immediately contracting again when 
 drawn up; thus rendering it easy for them and 
 naturally agreeable to traverse those countries in 
 which other creatures would be lost, or find no foot- 
 ing and no food. Thus, the head of the ox, together 
 with the feet of the calf, indicates their fitness to 
 occupy the course of rivers, and reap advantage from 
 those lands which, from their abounding in water, 
 may, by industry and proper natural appliances, be 
 rendered most productive of food for man and beast. 
 The colour of the feet, sparkling like burnished brass, 
 expresses a furbished firmness and preparedness, with 
 means of action and of progress, both strong and 
 bright. The Grecian empire is symbolized by brass 
 in Daniel. St. John, in the Apocalypse, saw Jesus 
 with feet like fine brass as if burning in a furnace 
 (Rev. i. 15), and, in Daniel’s vision at Hiddekel, the 
 army and the mighty one whom he there saw, and 
 which mighty one predicted war and divisions, 
 
THE LIGHT IN THE CLOUD. 
 
 29 
 
 appeared with feet, in colour, like polished brass, as 
 if to signify that the angel was commissioned to 
 employ natural means, as the minister of Jehovah, to 
 conquer and subdue, by power and violence, the 
 natural opposers of righteousness. (Dan. x. 6.) 
 Just as now, in China and in India, Jehovah is 
 at war with oppressors by means of those ap- 
 pointed. 
 
 “ The hands of a man were under their wings on their 
 four sides.” This sentence expresses the fact that 
 human agency and skill were spontaneously, and as 
 if with perfect freewill, engaged in carrying out the 
 movements and desires of the living creatures, or 
 collective bodies of men. The hands are the instru- 
 ments of reason. Throughout the Holy Scriptures 
 the actions of the hands are employed to express 
 those of the heart and mind in the exercise of power. 
 Thus, to give the hand is a token of submission (as 
 in 2 Chron. xxx. 8; Ps. lxviii. 31; Lam. v. 6). 
 Horace (Epod. xvii.) uses the same expression. These 
 hands, or the peculiar human instruments of the in- 
 telligent will, were employed in all directions under 
 the united wings, or under the protection and sus- 
 taining power of an ever-connected and connecting 
 Providence. There is no break, no interruption to 
 God’s purpose and proceedings; and as the cherubim 
 over the mercy-seat in the Holy of Holies had their 
 wings joined above and below, so it is all through 
 nature and providence. The ministry of Jehovah’s 
 messengers is unbroken and unceasing, and man’s 
 agency and volition break not the chain of Divine 
 causations. Thus Solomon placed the two cherubim 
 
30 
 
 EZEKIEL’S VISION — 
 
 within the oracle, with wings extended from wall to 
 wall. (1 Kings vi. 27.) 
 
 The Persians understood wings to symbolize power 
 and possession. Thus Cyrus, in his prognostic 
 vision, when sleeping in the country of the Massa- 
 getie, saw Darius, the eldest son of Hystaspes, with 
 wings on his shoulders, like a cherub, one of which 
 overshadowed Asia, and the other Europe; a vision 
 fulfilled in that Darius who befriended Daniel. “ So 
 this Daniel prospered in the reign of Darius »and in 
 the reign of Cyrus the Persian.” Dan. vi. 28. The 
 Hebrew word that signifies a wing also means a 
 covering. Eagles’ wings are mentioned as symbols of 
 Divine protection and conveyance in Exodus xix. 4. 
 The phrase “ the wind hath hound them up in her 
 wings” is used by Hosea (iv. 19) to denote the con- 
 dition of Ephraim, or the tribes of Israel, when torn 
 from their native land, and scattered by the Assyrian 
 conqueror, and afterwards to the four quarters of the 
 world, and never suffered to rest, but still, under 
 Divine protection, supplied with power and guidance. 
 
 The faces are the outward expressions of inward 
 characters, and these are symbolized by a union of 
 the human face with that of a lion on one side, and 
 that of an ox with that of an eagle on the other. To 
 explain this we must refer to the legionary standards 
 of the hosts of Israel, headed by Judah, Reuben, 
 Ephraim, and Dan. (Num. x.) Under each of these, 
 according to the Targum, marched three tribes. 
 Each standard was of three colours, like the precious 
 stones in the breast-plate of the high priest, on which 
 the names of the tribes were emrraven. Now. be- 
 
THE LIGHT IN THE CLOUD. 
 
 31 
 
 sides these appropriate colours, it is stated, by 
 Abenezra and others, that the banners had embla- 
 zoned on them the emblems of each tribe. That of 
 Reuben was the form of a man; that of Judah, a 
 lion ; that of Ephraim, an ox ; that of Dan, an eagle. 
 Thus, we have ancient, and in this matter, good au- 
 thority, for believing that the Israelites understood 
 the emblems employed by the prophet Ezekiel to 
 mean their own tribes collectively.* 
 
 As in each of the four living beings the whole of 
 these emblems of the Israelitish tribes were united, as 
 if under one system of co-operation — and as these 
 fourfold manifestations of Divine order over-ruling 
 human effort issued from the whirlwind and the 
 cloud — it is reasonable to conclude that the wise 
 amongst the Israelites, to whom the prophecy was 
 addressed, understood it to signify that, under the 
 
 * The cherubim, or four living creatures of St. John’s vision, are similar 
 to those of Ezekiel, and they are attended by similar evidences of the 
 dominion of God in their presence, as indicated by lightnings and thunder- 
 ings, and voices, and the seven lamps of burning fire, i.e., the seven spirits 
 of God. The character in which the power of Him who sits on the throne 
 is manifested amongst them is represented by the colours of the sardine 
 and jaspar being compared to his appearance, while the rainbow around his 
 throne is like an emerald. Each living creature has six wings, and is full 
 of eyes before and behind, and within. The glacial, sea-like crystal, too, is 
 there. All these things may be fairly understood to signify that it is the scat- 
 tered seed of Israel, far and near, who are to cry night and day, “ Holy, 
 holy, holy, Lord God Almighty, which was and is to come.” The type is 
 carried on from the literal Israel to the Christian Church, so that our in- 
 terpretation of the cherubim or living creatures being symbols of the 
 Israelites is here confirmed. He who is the root of David, of Judah, the 
 lion tribe, is also the lamb in the midst of the throne, to whom the four 
 living creatures, namely, a lion, a calf, a man, and a flying eagle, symbo- 
 lizing the chosen tribes, sing “ Thou hast redeemed us to God by thy 
 blood.” (Rev. iv. 4.) So that this triumphant song is tha,t of Israel in 
 their conversion, the future being realized as present to the Seer of 
 Patmos. 
 
32 
 
 ezekiel’s vision — 
 
 violent incursion of an army from the north, they 
 should be scattered, and that yet in that scattering 
 all the tribes should be involved and driven forth, as 
 if by the winds, towards the four quarters of the 
 heavens, and over all the earth. But yet, amidst the 
 seeming confusion, they were taught that an exact 
 providence should preside over them, and mercy be 
 visible in judgment; for the purposes of Jehovah in 
 the separation of Israel from the nations should not 
 be frustrated, notwithstanding the entire failure of 
 the chosen tribes in the covenant made with them and 
 with their fathers. We may also learn from this 
 symbolic portraiture that in this fourfold, and yet 
 united system of living beings spreading their influ- 
 ence over all the earth, the characteristics of one 
 division were the characteristics of the whole. 
 1. There are the human faces and human hands, 
 with their power of expressing and evincing in- 
 tellect, affection, and skill. 2. There is the face of 
 the lion, expressive of courage and daring. 3. There 
 is the face of the ox, speaking of patience, toil, and 
 plenty. 4. There is the imperial eagle-face of keen- 
 ness, far-seeing and decisive, and armed for rapine. 
 We might sustain our interpretation by quoting 
 authorities concerning the appropriateness of these 
 symbols ; but probably a reference to the benediction 
 and comprehensive prophecy of Moses will be suffi- 
 cient to indicate the propriety with which one of the 
 emblems is made to embrace three of the tribes. As 
 an example, we may observe that, though Judah was 
 designated by the dying Jacob as a lion’s whelp, the 
 comparison of the lion is also applied to the tribes of 
 
THE LIGHT IN THE CLOUD. 
 
 33 
 
 Dan and Gad by the dying Moses in his triumphant 
 blessings on Israel. (Deut. xxxiii.) The symbol of 
 a lion to convey the ideas of courage and strength is 
 too frequently used in the Bible and other books to 
 need explanation. That the ox was applied as the 
 symbol of the tribes descended from Joseph we learn 
 from the words of Moses : “ His glory is like the 
 
 firstling of his bullock, his horns are like the horns of 
 unicorns ; with them shall he push the people together 
 to the ends of the earth.” (Deut. xxxiii. 17.) Here 
 industry is indicated as the source of wealth and 
 power, which push aside all opposition. Wherever 
 agriculture has made any advancement, there the ox 
 is admitted to be the appropriate symbol of industry 
 and plenty and power. 
 
 With regard to the eagle it should be remarked 
 that the prophet seems to mention the eagle almost 
 in a parenthetical manner at the end of his descrip- 
 tion : “ They four had also the face of an eagle,” as if 
 
 this symbol were especially required, above all, to 
 designate the tribes of Israel in their dispersion over 
 the earth. The prophet Ezekiel himself applies this 
 symbol to express an idea of kingly power. (Chap, 
 xvii. 3, 7, 12.) In Isaiah the eagle denotes Cyrus, 
 whose ensign was an eagle. iEschylus applies the 
 same symbol to Xerxes. (Cheoph. v. 245.) This 
 symbol may fairly be regarded as most remarkable 
 when applied to the scattered tribes, since it indicates 
 that, notwithstanding their dispersion, they should 
 acquire kingly authority. This symbol is the more 
 significant, since it is as kings from the East, or the 
 sun-rising, that the tribes are to be recognised, when 
 
 D 
 
34 
 
 ezekiel’s vision — 
 
 their way is prepared by the drying up of Euphrates. 
 It is then to be observed, “that they four” that is, all 
 the tribes, “ had also the face of an eagle,” as if to 
 show that each of the four divisions under which the 
 tribes were classed, should be possessed of regal 
 dignity, however disguised. 
 
 With regard to the symbol of a man, which, though 
 the first in order, we consider last, there is more to 
 be said than can here be conveniently admitted. But 
 that the idea intended to be conveyed is that of intel- 
 ligence and affection need hardly be observed. More, 
 far more, however, is probably designed to be taught 
 by the symbol, since, in several parts of the prophecy 
 of Ezekiel, the man is spoken of as especially in- 
 structing him in the purposes of God. The man who 
 measures the departments of the temple, and marks 
 out the localities for all the tribes is understood to be 
 Immanuel, and it is He who still accompanies the 
 dispersed and desolated people, bringing them by 
 ways they knew not at last to recognise Himself as 
 their Saviour and their King. 
 
 “ Thy judgments are as the light,” says the prophet 
 Hosea to the Ten Tribes. The judgment sent upon 
 the tribes goes with them as a present, instructing 
 spirit, everywhere. The burning coals of purifying 
 affliction or of destroying fire, and the flashing light 
 of severe instruction, accompany them, and going up 
 and down amongst them in all directions, shooting out 
 lightnings, not only enlightening, while discomfiting 
 themselves, but also all amidst whom they come. 
 They bear the lightning with them in all their 
 goings (ver. xiv.), they carry light or destruction to 
 
THE LIGHT IN THE CLOUD. 
 
 35 
 
 their opposers, and become mighty by their trials. 
 This is the especial prediction concerning the descen- 
 dants of Isaac, known and unknown ; and we believe 
 that history confirms the prophecy in all its bearings. 
 
 Without further enlargement of the subject, at 
 present, we here obtain the idea of a vast commingling 
 of Israel with some northern power, rushing in upon 
 the country over which the prophet is supposed to be 
 looking. He and his Israelitish brethren were then 
 exiles in the valleys and hills of Mesopotamia and 
 Media. The tribes were to be involved in this 
 northern cloud, and by it scattered to the four 
 winds. The wisdom and goodness of God are to be 
 seen in the providence which appoints and accom- 
 panies this wide and ultimate dispersion. The 
 spheres and regions of government under which the 
 outcasts shall be brought, are to illustate the might 
 and the mercy of the Omnipotent Ruler of all the 
 cycles of time, and all the revolutions alike of nations 
 and of worlds. The wheels within wheels, the 
 spheres within spheres, the cycles upon cycles, how- 
 ever vast and distant in the prospective, however 
 dreadful and unsearchable in their extent, are all 
 informed by an indwelling Intelligence. Like the 
 vault of heaven on a starry night, the terrible extent 
 and seeming depth of darkness is full of revolving 
 order, and there are eyes looking through it, and 
 pervading it; revolving bands of light are tying the 
 universe together; and, go where Ave may, we cannot 
 escape their influence, and their hold upon us. The 
 Divine attention is on the multitudes of people in 
 their dispersions, and, hoAvever human energy may 
 
 d 2 
 
36 
 
 EZEKIEL 8 VISION 
 
 be called into action, and seemingly be causing and 
 determining consequences, yet all the evolutions of 
 humanity are but working out and fulfilling the 
 purposes of the Almighty, within the bounds first 
 appointed, as regards time as well as space, for He 
 has fixed the laws of all being. The angels of God 
 are as his eyes, searching into all things pertaining 
 to our nature, and going up and down, so to say, 
 amongst the branches of the two olive trees that 
 stand before the Lord of the whole earth. (Zech. iv. 3 ; 
 Rev. xi. 4.) The spirit of the living beings, that is, 
 life itself, with human will, intelligence, and activity, 
 is in the movements everywhere. Through all re- 
 gions, and in every cycle, Providence overrules and 
 regulates the movements of the vast host passing 
 along on wings, with the noise of many waters, like 
 the voice of the Almighty in the thunders of his 
 power, though still the articulate voice is that of man, 
 speaking alike in reason and affection (ver. 24). 
 The firmament is stretched over them from the re- 
 gions of the terrible crystal,* or the icy boundaries 
 of the frozen north, even to the burning south : that 
 firmament is like a sapphire throne of truth and 
 justice, above which sits a man having the amber- 
 coloured glory around him from head to foot, as if 
 beaming forth from all his body in the purifying 
 brightness of commingled judgment and mercy. In 
 the end of Ezekiel’s prophecy the man appears sur- 
 rounded by the sevenfold harmony of pure light, as 
 
 * As the word here translated crystal is rendered ice (Job vi. 16) and 
 frost (Gen. xxxi. 40), we should be quite justified in rendering it ice or 
 frost in this place instead of crystal. 
 
THE LIGHT IN THE CLOUD. 
 
 37 
 
 seen by the beloved and loving disciple in the rain- 
 bow around the throne. That is, the very glory of 
 the risen, reigning Lord, who occupies the throne as 
 a Lanib slain, and who ultimately reveals Himself to 
 the whole worshipping universe, according to the 
 covenant made with Noah in behalf of all living 
 creatures,* when the rainbow was set in the clouds 
 of heaven as a sign of mercy for ever. (Gen. ix. 16.) 
 Thus, John saw the Lord Jesus enthroned amidst 
 the adorning hosts above, the centre and the glory 
 of all living beings, the source of life and light to 
 all the systems of life in all worlds. As the Sun of 
 righteousness He shines forth in all the attributes of 
 beauty and of power, the centre and source of all 
 attractiveness, life, and blessing, penetrating and 
 possessing with the beams of his love all who are 
 willing to receive and transmit the light of his 
 glory. 
 
 When the prophet was instructed to address the 
 captives of Israel, it was foreseen that they would not 
 receive his words (chap. ii. 7); and it was because 
 of their love of idolatry and will-worship that the 
 prophetic denunciations were heard amongst them. 
 In the spirit of prophecy, which is the testimony of 
 Jesus, the prophet went to the rebellious house of his 
 brethren, declaring the woe that should come upon 
 them there ; but, nevertheless, as he went he heard, as 
 if behind him, in intimation of what should follow, a 
 voice of a great rushing, yet distinctly saying, “ Blessed 
 
 * The Hebrew word for living creature is the same as that of 9th of 
 Genesis, where the covenant with Noah and every living creature is re- 
 corded. 
 
38 
 
 EZEKIEL’S VISION 
 
 be the glory of the Lord from this place." (Chap, 
 iii. 12.) 
 
 In all the prophet’s progresses and visions and 
 prophetic missions the sight and the sound of the 
 living beings and of the wheels accompanied him, as 
 if to afford an ever-present sustentation to his spirit 
 under the trials of his commission ; for he was to 
 utter words of fire against the impudence and hard- 
 heartedness of his kindred, who would scorn and 
 despise him and his godly messages. It is remark- 
 able that in each of the chief divisions of his pro- 
 phecies Ezekiel recurs to the vision which he saw 
 from the banks of the river Chebar, as if this vision 
 afforded a key in his own mind to the mystery of 
 God’s providential proceeding in relation to his chosen, 
 but now outcast people. He still saw, wherever he 
 went, the golden glory beaming from the fiery cloud, 
 and the brightness shining from the man whose body 
 was brilliant as burnished brass, or as the molten 
 metal pouring in a glowing stream from the opened 
 furnace. (Chap. iii. 13; iii. 23; viii. 12.) Thus, 
 when the elders of Judah sat with the prophet in his 
 own house (viii. 12), the vision of the cherubic pre- 
 sences, and of the glory of God in the plain, by the 
 river Chebar, recurs to him; but most particularly 
 when, in reference to the departure of the Shecliinah 
 from the temple at Jerusalem, it was seen by him 
 that the sapphire throne, the seat of truth and of 
 righteousness, was still occupied, and the man in 
 linen, the interceding high priest, was directed to go 
 in between the wheels and the cherubim, or systems 
 of living beings, and seize the burning coals, and 
 
THE LIGHT IN THE CLOUD. 
 
 39 
 
 scatter them over the city, as if to destroy its polity 
 for ever. And then a loud voice cried to the wheels 
 in the prophet’s hearing, “ 0, wheel ! ” as if to say in 
 one word, mighty in its meaning as the revolutions 
 of the universe, “ though there be wheels in wheels, 
 spheres in spheres, worlds in worlds, imperia in im- 
 perils , still they are all turned by the Divine Hand, 
 and in that Hand they are one.” The wheel seems to 
 be the symbol of the ongoings of the Almighty, as 
 seen in the Assyrian monuments, and amongst the 
 symbols of Buddha; but an earlier employment of 
 the symbol existed probably amongst the Hebrews. 
 At least the voice cried, “ 0, wheel ! ” to the pro- 
 phet’s spirit, when in vision he saw the four 
 wheels with the face of a cherub, a man, a lion, and 
 an eagle (Zech. x. 13), just as they appeared in 
 that temple of Solomon called the house of the 
 Lord Jehovah, which' was erected about 1004 b.c. 
 The whole of the tribes appeared to be symbolized by 
 the twelve oxen in the house of Solomon, and the 
 eagle is wanting because he himself was the eagle. 
 It has been questioned what kind of wheel was 
 meant ; but we are told that “ the work of the [sym- 
 bolic] Avheels was like the work of a chariot wheel,” 
 having axletrees, naves, felloes, and spokes complete 
 in all parts. (1 Kings vii. 33.) That a wheel signi- 
 fies the proceeding superintendence of the Supreme 
 Power was understood by the Greeks and Persians, 
 as well as by the Hebrews, is shown by the address 
 of Croesus the Lydian to Cyrus : “ There is a 
 wheel in human affairs, which, continually revolving, 
 does not suffer the same persons to be always success- 
 
40 
 
 ezekiel’s vision — 
 
 ful.” (Herod, i. 207.) It is remarkable, also, that in 
 the tenth chapter (verse 5), where the prophet is re- 
 ferring to God’s providence in Jerusalem, the beings 
 having life, that is to say, the cherubim, are dif- 
 ferently distributed; and, instead of the face of an 
 ox, there appears the face of a cherub, in the first 
 place. (Chap. x. 14.) 
 
 This vision, apparently, relates to the after capti- 
 vity and ultimate dispersion of Judah, for whom at 
 that time the symbolic cherubs still spread their 
 wings over the mercy-seat, and stood gazing on the 
 golden tablet, as if to read what the finger of God 
 would still in mercy write thereon for all Israel. 
 
 As was the life, so was the providence. It is still 
 with the use of Divine Power that the human will 
 is working. While free as the winds and the electric 
 forces that move the clouds and form them, yet, like 
 them, all wills are moving according to fixed laws, 
 by which the Divine Will subdues all things to eternal 
 purposes. The wheels moved as the spirit of the 
 living beings moved; and as the faces, or outward 
 characters of the divided hosts were determined, so 
 they went, that is to say, they went straightforward 
 to the end necessarily resulting from the disposition 
 manifested (ver. xv. 21). In this awful vision we 
 witness the potency of the human spirit for good or 
 for evil : good, in adapting itself to the gracious 
 leadings of God’s providence, and to the laws of his 
 moral government, thus proceeding direct to the 
 diffusion and maintenance of all natural and spiritual 
 blessings; while evil, on the other hand, consists in 
 resistance to the teachings of Heaven, and leads only 
 
THE LIGHT IN THE CLOUD. 
 
 41 
 
 to war and wasting, though, in these results, also, the 
 Divine character shall be glorified. According to 
 the state of man’s will and intelligence collectively 
 and individually, will be the result nationally and 
 personally. Even when lifted up, or removed from 
 the sphere of earth, the spirit of the life remains in 
 the living beings ; and according to the ordinance of 
 Him who constituted both life and death, the sphere 
 in which Ave choose to move .accompanies us, like the 
 atmosphere of our existence, in whatever worlds we 
 dwell, for it is the state of our wills with respect to 
 God’s law that determines our position and consti- 
 tutes the essence of our being. We must not over- 
 look the important fact that when the glory of God, 
 the Shechinah, departed from the Lord’s house at 
 Jerusalem, it stood over the cherubim which the 
 prophet saw by the river Chebar. He mentions the 
 cherubim in this new relation as only one living 
 creature (chap. x. 20), but as proceeding in a four- 
 fold manner from the east gate of the Lord’s house 
 with the glory of the God of Israel over them above. 
 (Chap. x. 19.) “ This is the living creature [or com- 
 
 pany of people'] that 1 saw under the God of Israel 
 by the river of Chebar; and I knew that they were the 
 cherubim These went forth, and the sound of their 
 “ wings was heard , even to the outer court [that is, 
 amongst the Gentiles], as the voice of the Almighty 
 God when He speaketh." (Chap. x. 5.) From this 
 chapter we gather that, from the dispersion of Judah, 
 and from the casting out of Israel, Jehovah would 
 speak with power concerning his providence, right- 
 eousness, and mercy to the Gentiles, in all lands; but 
 
42 
 
 ezekiel’s vision — 
 
 that Israel, then in Assyria, should be mainly 
 scattered eastward, but not utterly destroyed; “ for 
 thus saitli the Lord God , although I have cast them far 
 off among the heathen , and although I have scattered 
 them among the countries , yet will I he to them as a little 
 sanctuary in the countries where they shall come." 
 (Chap. xi. 16.) Thus we are again brought back to 
 the starting point, from the river Chebar ; from whence 
 we are to look for the fourfold outgoings of Israel, 
 as under the wings of God to every quarter of the 
 world; and by the judgments manifested in their 
 dispersion preparing the world for the final harvest, 
 when the angels from the four quarters of the 
 earth shall be sent forth with their sickles to 
 reap the ripened fields, and bring the wheat, that is 
 to say, all that is good, and with living power in 
 it, the true Jezreel , the seed of God, unto the garner 
 of heaven. 
 
 In the vision the prophet was looking towards the 
 north ; but he describes what he sees thus : “ As for 
 the likeness of their faces, they had the face of a man 
 and the face of a lion on the right side ; and they four 
 had the face of an ox on the left side ; they four , also , 
 had the face of an eagle." “ They turned not when they 
 went , they went every one straight forward." The right 
 side of the four divisions was towards the east, and 
 in the direction they faced they went. If then, the 
 Targum is correct in describing Judah’s division as 
 symbolized by a lion and Reuben’s by a man, it fol- 
 lows that the dispersion of those classed under these 
 tribes, Judah, Issachar, Zebulun, and the one half 
 tribe of Benjamin; Reuben, Simeon, Gad was to- 
 
THE LIGHT IN THE CLOUD. 
 
 43 
 
 wards the west; and, for the same reason, it also 
 follows that the four tribes symbolized by the ox, 
 Ephraim, Manasseh, and the other half tribe of Ben- 
 jamin, and those symbolized by the eagle, Dan, Asher, 
 Naphtali, took their direction to the east. It is 
 traditionally, and with good reason held that only 
 some of the tribe of Judah, and a part of the tribe 
 of Benjamin, were recognised as occupying Judea 
 after the Babylonish captivity. Hence, we may fairly 
 infer that the remnants of the other tribes who re- 
 mained beyond the Euphrates were involved in what- 
 ever influences led to the general dispersion of the 
 children of Israel as distinct from those who, from 
 dwelling in Judea, were afterwards called Jews; so 
 that portions of all the tribes are not insignificantly 
 represented as symbolically appearing under the forms 
 of the four living creatures seen proceeding out of 
 the midst of the whirlwind, the cloud, the fire, and 
 the brightness of the prophet’s visions at the river 
 Chebar. 
 
 It is important to observe that, though Ezekiel was 
 a prophet of Judah, he is expressly directed to “ set 
 his face against the mountains of Israel and to pro- 
 phecy against them ” (vi. 2). He is consulted both 
 by the elders of Judah and the ancients of Israel. 
 Throughout his prophecies he keeps distinctly before 
 them the difference in their condition and prospects. 
 To the elders of Judah he exhibits the cause of 
 Jerusalem’s destruction (chaps, viii. ix. x. xi.); to 
 the elders of Israel, as distinct from Judah (chaps, 
 xiv.-xx.), he points out their iniquity, and says 
 that God will not be inquired of by them through the 
 
44 
 
 EZEKIEL’S VISION 
 
 prophets, but that God will answer the house of 
 Israel directly by Himself, without the intervention of 
 a prophet (xiv. 7 ; xx. 3). There is remarkable 
 stress laid on the peculiar abominations of the false 
 prophets of Israel, who seduced the people by divining 
 lies (xiii. 7), and promising peace concerning Jeru- 
 salem, as if all Israel might expect deliverance 
 because of the prosperity they foretold for the people 
 of Judah. The symbol these false prophets employed 
 to express their promises to the people was the 
 erection of a “slight wall” (xiii. 10), which others 
 “ daubed with untempered mortar,” as if to indicate 
 their hope of restoration and of being built up 
 together in their own land. But God, by the true 
 prophet, says of the wall, “ I will rend it with a 
 stormy wind in my fury — an overflowing shower in 
 mine anger, and great hailstones in my fury ” 
 (xiii. 13). This symbol of a slight wall of loose 
 stones daubed with clay, as expressing the hopes of 
 the false prophets, will throw some light upon usages 
 to which reference will be made in future chapters of 
 this volume. The contrast is between (Ezek. xiii. 10) 
 a mere stone hedge and the wall of a city (xiii. 12); 
 that is to be the defence of the rebellious Israel, this 
 of the restored to Jerusalem. There are clear inti- 
 mations throughout the prophecies of Ezekiel that 
 there would be a new writing or record of the 
 reunion of Israel as a whole ; but the deceived of both 
 houses, Judah and Israel, would be excluded, “they 
 shall not be in the secret [assembly] of my people, 
 nor written in their writing [or register] of the house 
 of Israel, nor enter into the land of Israel” (xiii. 9). 
 
THE LIGHT IN THE CLOUD. 
 
 45 
 
 Those who called themselves more especially Beni- 
 Tsrael, the house of Israel, the whole house of Israel, 
 those who were separated from Judah by the rebellion, 
 are most frequently styled by the prophet the re- 
 bellious house. He shows that a new Israel will be 
 formed out of the pious of both parties who should 
 be restored ultimately to the land of Israel. This 
 he symbolizes by the two sticks (xxxvii. 16-19), 
 one having written on it “ For Judah, with his com- 
 panions of the children of Israel;” and, on the other, 
 “ For Joseph, the stick of Ephraim, and for all the 
 house of Israel his companions.” “ Thus saith the 
 Lord God, Behold, I will take the stick of Joseph, 
 which is in the hand of Ephraim, the tribes of Israel 
 his fellows, and will put them with him, even the 
 stick of Judah, and make them one stick, and they 
 shall be one in my hand.” This seems to have been 
 fulfilled in a measure by the restoration under Ezra 
 and Nehemiah and Zerubbabel, though an ultimate 
 greater restoration and reunion is still foretold. The 
 idolatrous people of both Judah and the rebellious 
 house of Israel called Joseph, Ephraim, and the tribes 
 remained in the countries beyond the Euphrates; the 
 rebels were purged out from those who were to enter 
 into the land of Israel (xx. 38). “As for you, 0 
 house of Israel, thus saith the Lord God, Go ye, serve 
 ye every one his idol, if ye will not hearken unto me ” 
 (xx. 39). The judgments that are to come upon the 
 rebels are summed up thus : “ I will take the house of 
 Israel in their own heart;” “ I, the Lord, will answer 
 every one by myself;” “I will set my face against 
 that man [the idolater], I will make him a sign and 
 
46 
 
 EZEKIEL’S VISION, ETC. 
 
 a proverb, and will cut him off from the midst of my 
 people;” “If the prophet be deceived ( rms' ) when 
 he hath spoken a thing, I the Lord have deceived 
 (\n\ns) that prophet; and I will stretch out my 
 hand upon him ;” “ The punishment of the prophet 
 shall be as the punishment of him who seeketh unto 
 him ” (xiv. 5, 7, 8, 9, 10). We shall probably see 
 the force of these words as we proceed. 
 
47 
 
 CHAPTER II. 
 
 ISRAEL’S PERVERSION, WARNING, AND RECOVERY. 
 
 We have seen the beams of glory bursting from the 
 cloud in the prophet’s vision; we have seen that 
 Jehovah, in human manifestation, sits on his sapphire 
 throne erected above the firmament of heaven and 
 above the cherubim; we have seen the glory spread- 
 ing from the icy regions of the terrible crystal to the 
 torrid zone ; and we have seen that, however involved 
 the ways of God to man may seem to be, yet the 
 spheres and systems of all life, animal, human, or 
 angelic, still run onward, in a path prepared, to an 
 appointed end; and that, however devious from the 
 course directed by the law of God may be the chosen 
 determination of man’s will, yet all the discordances 
 of man are harmonized by the Omnipotent, according 
 to the wisdom of his own will. The cycles of time, 
 the circuits alike of worlds and of ages, the move- 
 ments of all intelligences, become involved in the 
 universal Power in which all the agencies of heaven 
 and of earth are working out the development of 
 Divine order, and rolling on with all the worlds to 
 the eternal revelation, when God shall be known as 
 all in all, the Origin and the End of all existence. The 
 general idea of the prophet’s vision seems to be, that 
 
48 
 
 Israel’s perversion, 
 
 the Spirit is everywhere, subduing the rebellious will 
 of man by sure methods, however slow, to the ac- 
 knowledgment of God’s goodness and perfection, and 
 that to this end the watchfulness that never tires 
 would have us look, in all our attempts to under- 
 stand the mysteries of Providence ; but now especially 
 as revealed in the history of Israel and of Judah. If 
 we look a little into the details of Ezekiel’s addresses 
 to the exiles by the river Chebar, we shall be better 
 able to see where we should look for the outcast tribes 
 at this time, and probably be better qualified to un- 
 derstand other prophecies concerning them. 
 
 We first find that they would not listen to the pro- 
 phet (iii. 7), and then that he portrayed to them the 
 destruction of Jerusalem, as if to show them the 
 fruitlessness of hope from thence. After which, he 
 tells them they should be driven out amongst the 
 Gentiles to eat defiled bread, and that only a third 
 part of them^should escape from the sword, the pesti- 
 lence, and the famine that should pursue them (v. 12) ; 
 but that, after the nations had witnessed the Divine 
 judgments upon them, the remnant of them should 
 be signally blessed and made a further evidence of 
 the wisdom and goodness of the Divine government, 
 by their recovery from idolatry and pollution to true 
 faith and patience; and thus also become, by their 
 example and their teaching, a blessing to the nations 
 amongst whom they had been hidden and oppressed. 
 (Ezek. vi. 9, 20, 40, 44.) It may be questioned 
 whether the prophet spoke these things to the ba- 
 nished Israelites in general. In the 7th chapter of his 
 prophecy he seems to limit his threatening predic- 
 
WARNING, AND RECOVERY. 49 
 
 tions to a certain class of his countrymen, namely, 
 the whole multitude of them who should not return 
 (ver. 13) ; probably meaning those who should refuse, 
 or not be permitted, to avail themselves of the oppor- 
 tunities afforded to the Jews under Ezra and Nehe- 
 miah to repeople their own land, and again build the 
 walls of Jerusalem (ver. 13). When Hosea prophe- 
 sied to the Israelites in Samaria, under the name of 
 Ephraim, he told them that they should go into 
 bondage similar to that their fathers experienced in 
 Egypt; “ Ephraim shall be desolate in the day of 
 rebuke among the tribes of Israel: 1 have made known 
 that which shall surely be” (ver. 9). They sought help 
 against Judah from the Assyrian king Jareb; there- 
 fore that golden calf which the people of Israel wor- 
 shipped in Bethaven shall be a present to king 
 Jareb; and the king of Samaria “ shall be cut off as 
 foam upon the waters.” “ Ephraim,” says God by 
 Hosea (xi. 12), “ compasseth me about with lies, and 
 Israel with deceit; but Judah yet ruleth with God, 
 and is faithful with the saints.” There is divine 
 tenderness in the upbraiding which the prophet ad- 
 dresses to the Israelites concerning their persistence 
 in the idolatry and great wickedness which necessitate 
 their utter removal from the Holy Land. “When 
 Israel was a child, then I loved him, and called my 
 son out of Egypt. I taught Ephraim to walk, taking 
 them by their arms. I drew them with cords of a 
 man, with bands of love. He [Ephraim] shall not 
 return into the land of Egypt, but the Assyrian shall 
 be his king, because they shall refuse to return.” (Hos. ii. 
 1-5). This interchange of the singular and the plural 
 
 E 
 
50 
 
 ISRAEL’S PERVERSION, 
 
 personal pronouns is common in speaking of a people as 
 personified in the name of an individual. The point 
 of the passage is this : those who boasted of being pecu- 
 liarly Israelites, descended from Ephraim, the most 
 highly blessed son of Joseph, might well be sent back 
 to Egypt as a punishment for their worship of Baalim ; 
 but, instead of that, they should become and remain 
 subjects to the Assyrian, whose help they sought 
 against Judah, because, or when, they shall refuse 
 to return. Of those who escape from the sword, pes- 
 tilence, and famine, it is said, they shall escape to the 
 mountains like doves of the valleys , out of place and in 
 sorrow. (Chap. vii. 16-22.) In answer to the be- 
 wailing supplication of the prophet, Jehovah declares 
 that He will not make a full end of Israel as a nation, 
 notwithstanding their total removal. When the Assy- 
 rian took the inhabitants of Samaria captive, and led 
 the ichole of Israel away into bondage beyond the 
 Euphrates, the Jews of Jerusalem, from whom they 
 had been so much and so long divided by their reli- 
 gious and political feuds, cried to them, upbraidingly, 
 “ Get ye out far from the Lord , unto us is this land 
 given." (Chap. xi. 16.) The Jews were fearfully 
 tested afterwards, as to their fitness to possess 
 the Holy Land. When the Prince of Peace came 
 amongst them in the name of the Father, teach- 
 ing salvation by words and signs and wonders, 
 they saw about Him nothing of this world, the world 
 they loved, and they cried out, “ His blood be upon us 
 and upon our children .” The dispersed, the out- 
 casts of Israel, had no voice in the rejection and cru- 
 cifixion of Jesus. His miracles they never witnessed, 
 
WARNING, AND RECOVERY. 51 
 
 of his resurrection they never heard; and they 
 resisted not the testimony of God against themselves 
 when the Holy Spirit, as the witness of Christ’s as- 
 cension to the right hand of God, to reign in the 
 power of his risen life, was preached in many tongues 
 kindled into lustrous utterance as by tire from Heaven. 
 The Ten Tribes, though apostates, were not in a 
 position thus to deny their Lord and Saviour, as 
 Judah ultimately did ; so it appears from the prophecy 
 that the remnants of Israel shall be converted first , and 
 that they shall enjoy the blessings of the new cove- 
 nant, while yet the dispersed of Judah shall be availing 
 themselves of all the secular powers of the last days, 
 to re-establish themselves in the land from whence 
 their iniquities expelled them. It was when the 
 whole house of Israel were bowed down in the miseries 
 of banishment that the Jews taunted their brethren 
 in the words above quoted (xi. 15); and it was then 
 that the word of Jehovah came to Ezekiel, saying, “Al- 
 though I have cast them far off among the heathen, and 
 although I have scattered them among the countries, 
 yet will I be to them as a little sanctuary in the 
 countries where they shall come. Therefore say, Thus 
 saith the Lord God, I even gather you from the people, 
 and assemble you out of the countries where ye have 
 been scattered, and will give you the land of Israel. 
 And they shall come thither, and they shall take away 
 all the detestable things thereof, and all the abomina- 
 tions thereof, from thence. And I will give them one 
 heart, and I will put a new spirit in you, and I will 
 take the stony heart out of their flesh, and will give them 
 an heart of flesh, that they may walk in my statutes, 
 
 e 2 
 
52 
 
 Israel’s perversion, 
 
 and keep mine ordinances, and do them ; and they 
 shall be my people, and I will be their God. But as 
 for them whose heart walketh after their detestable 
 things, and their abominations, I will recompense 
 their way upon their own heads, saith the Lord God. 
 Then did the cherubim lift up their wings and the 
 wheels beside them; and the glory of the God of 
 Israel was over them above. And the glory of the 
 Lord went up from the midst of the city, and stood 
 upon the mountain which is on the east side of the 
 city. Afterwards, the Spirit took me up and brought 
 me in vision, by the Spirit of God, into Chaldea, to 
 them of the captivity ; so the vision I had seen went up 
 from me. Then I spake unto them of the captivity 
 all the things that the Lord had shewed me ” (ii. 
 16 - 25 ). 
 
 In order to understand these words we must re- 
 member that the prophet is addressing the people of 
 Judah and Jerusalem concerning themselves, as well 
 as the rebellious house of Israel ; hence the change of 
 person in the address: “I have cast them off, yet* I 
 will be to them as a little sanctuary amongst the hea- 
 then, but I will re-assemble you after being scattered, 
 and bring you into the land of Israel.” It was when 
 the prophet had heard these words that he saw the 
 cherubim lift up their wings, with the wheels beside 
 them (the mercy and providence of God), and the 
 glory of the God of Israel over them. Then the 
 glory went forth from the city of Jerusalem, and 
 stood on the mountain to the east of the city, that is, 
 the Mount of Olives, from whence the Lord Jesus 
 ascended into Heaven, and where the angels were 
 
WARNING, AND RECOVERY. 53 
 
 heard by the disciples to say : “ This same Jesus ivhich 
 is taken up into heaven , shall so come in like manner 
 as ye have seen him go into heaven .” (Acts i. 11.) 
 May we not with propriety conclude that this refer- 
 ence to the Mount of Olives as the seat of the glory, 
 or the last place on which it was seen, is intended to 
 convey the idea that the Israelites should be truly 
 restored in heart and spirit, by faith in Him who is 
 the Resurrection and the Life; and who “has ascended 
 up into heaven to receive gifts for men, for the re- 
 bellious also, that the Lord God might dwell among 
 them?” 
 
 Immediately after the vision the prophet went into 
 Chaldea, to tell the captives there also all the things 
 that the Lord had shown him. (Chap. xi. 22-25.) 
 He informs us what he said and did amongst the pro- 
 phets, the princes, and the elders of Israel and Judah, 
 in the land of exile. The elders of Israel obeyed him 
 not, but preferred to worship Baal, the god of fire, 
 and the calf in high places. Though they still pre- 
 tended to reverence the name of Jehovah as the 
 Supreme God, to whom the gods of the heathen were 
 as servants, the place to which they desired to go was 
 Bamah, the high place. Probably with a voluntary 
 humility, like other worshippers of angels, they 
 proudly professed to be too humble to address their 
 prayers and open their hearts at once to Jehovah, 
 though He had revealed Himself as the Father of all 
 that truly honoured Him. They could come to the 
 prophet indeed as to a mediator, or a medium of 
 access to God, Jehovah, still; but that was not the 
 way that the Holy One required to be honoured. 
 
54 
 
 Israel’s perversion 1 , 
 
 Obedience to his laws in life and practice, was the 
 only appointed mode of approaching Him, and obtain' 
 ing blessings. The elders of Israel still went up to 
 worship on high places. Then said the prophet unto 
 them, when they, in mock humility, came to inquire 
 what they should do: u Are ye polluted after the 
 
 manner of your fathers ? As Hive , saith the Lord God , 
 I will not he inquired of by you [xx. 30, 31]. Neither 
 shall it be as you think to be like the heathen , to serve 
 wood and stone , but as I live , saith the Lord , surely 
 with a mighty hand , and with a stretched out arm , and 
 with fury poured out , will L rule over you. L will 
 bring you into the wilderness of the people; and 
 there will L plead ivith you , face to face , as L pleaded 
 with your fathers in the wilderness of the land of 
 Egypt. I will cause you to pass under the rod [ like 
 counted sheep f and L will bring you into the bond 
 of the covenant" [xx. 29-39]. The address of Ezekiel 
 to the elders of Israel in this chapter (20th) is 
 a recapitulation of the mode of God’s dealings in 
 grace and judgment with their fathers from the first. 
 They are upbraided with their idolatry, and told the 
 result. Their rebellion is charged upon them. The 
 Author of life is represented as pledging Himself by 
 his own life to accomplish his words, which are the 
 more forcible from the fact that the Israelites were 
 accustomed “ to swear by the sin of Samaria, and say, 
 Thy God, 0 Dan, liveth; and the manner of Beer- 
 sheba liveth.” (Amos viii. 14.) As much as to say the 
 golden calf there worshipped is as much a living God 
 as Jehovah Himself. They are told that those who 
 are purged from their idolatry shall be restored to the 
 
 
WARNING, AND RECOVERY. 55 
 
 Holy Land, and that the rebellious shall be cast out. 
 This separation of the Israelites into two classes, one 
 to return, and the other to be scattered, has been 
 overlooked. Hence the prophecy has appeared pecu- 
 liarly obscure, and even contradictory, since within a 
 few verses a return is promised, and yet a thorough 
 casting out and rejection is threatened. The point to 
 which the reader’s particular attention is invited in 
 connexion with our inquiry is this — a certain class of 
 Israelites, and that a large one, is not to be restored to 
 Palestine, and yet they are as a body to be removed 
 from the place of their exile : “ I will purge out from 
 
 among you the rebels , and them that transgress against 
 me ; I will bring them forth out of the country where 
 they sojourn , and [or but] they shall not enter into the 
 land of Israel" (ver. 38). Notwithstanding this, 
 mercy accompanies the rebels. A devouring fire, an 
 unquenchable flame, goes forth to burn all faces from 
 the south to the north (ver. 47, 48). It is a purify- 
 ing flame, a flame of Divine vengeance, a convincing 
 process ; it is heavenly fire : “ All flesh shall see that 
 I the Lord have kindled it ; it shall not be quenched 
 Well might the prophet exclaim, at the end of his 
 address, “ AA, Lord God ! they say of me , Doth he not 
 speak parables ?” The same will be said of any one 
 who sees and announces the Divine judgment in a 
 Divine method. 
 
 Do not the preceding statements express with 
 sufficient plainness the fact that, when the remnant 
 of Israel, scattered in lands but little known, the 
 wilderness of the people ( Midbar Hdammim ), shall 
 have lost sight of their original, the goodness of God 
 
56 
 
 Israel’s perversion, 
 
 shall in grace be abundantly fulfilled to them by 
 their restoration through his correcting providence to 
 a right state of heart? Daniel and Jeremiah appear 
 to have foretold the gospel dispensation as that of the 
 especial or holy covenant, and it is this into which 
 the outcasts are to be ultimately brought when, feeling 
 and acknowledging their evil dispositions, they re- 
 nounce their own pretensions, forsake all idols, and 
 from the heart obey the gospel.* 
 
 The prophets testify of the history of Israel. Each 
 prophet personifies God in relation to the peculiar 
 people. Deity humanizes Himself to reason with 
 them, to warn and to prognosticate. He puts Himself 
 into all the human relationships which can best illus- 
 trate His love for man as manifested through the 
 chosen people. Thus Hosea puts Divinity before us 
 as in his own person, and as acting the part of a 
 loving husband to a deceitful and abominable wife. 
 Israel is that wife; but the wife takes the name of 
 the husband, and the true Israel is really represented 
 by the prophet. Her proceedings and names symbo- 
 lically indicate the history of Israel both at home and 
 abroad, in Palestine and in other lands. The prophet 
 represents himself as married to Gomer, the daughter 
 of Diblaim (Hosea i. 3). Here, we conceive, Israel 
 in its northern, or Scythian connexion is alluded 
 to. It is the house of Israel as distinct from 
 Judah that is represented as the adulterous wife 
 by Hosea (i. 3). Why does he name her Gomer, 
 
 * See Dan. ix. 27 ; xi. 22, 28, 30, 32 ; Jer. xxxi. 31 ; xxxiv. 18 ; Heb. 
 viii. 8, 13; Ezek. xxxvii. 26; Heb. xiii. 20; Isai. xxx. 18,19; xlviii. 
 xlix. The messenger of the covenant is the Messiah. (Mai. iii. 1.) 
 
WARNING, AND RECOVERY. 57 
 
 the daughter of Diblaim? It is an interesting fact 
 that Gomer, as a. country, is identified with that 
 of the Scythians by the ancients.* May not the 
 representative marriage of Hosea with Gomer be 
 prophetic not only of the peculiar apostacy of the 
 house of Israel, but also of their association with the 
 Scythians in that apostacy? If so, we have this 
 additional ground for seeking Israel in Scythian con- 
 nexion. According to the figure of the prophet, 
 fulfilment of the holy bond is only on one side. Israel 
 is unfaithful to God, but the unselfish love, the 
 highest, the divine, the law-giving love, triumphs 
 over all the defects of its unfaithful object. Forgive- 
 ness, not indulgence, is the ground of the Divine 
 conquest of fallen humanity. Detesting and punish- 
 ing the wrong, the love goes on to evince its unfailing 
 nature until it begets love like itself, and the heart 
 of man and the heart of God beat, so to say, in 
 unison. 
 
 The whole scheme of the prophecy of Hosea is in 
 the first chapter. The result of this nominal marriage 
 with a people of false religions (whoredoms) is first 
 a son called Jezreel (the seed of God), to signify the 
 cessation of the kingdom of Israel, but yet the pre- 
 servation of a godly race (ver. 4). Then a daughter 
 named Lo-ruliamah ( not having obtained mercy ), is 
 said to be born, because, as it appears, the people 
 of Israel in their exile did not trust to God like Judah 
 
 * Gomer signifies that which is fulfilled or thoroughly brought to pass. 
 It is also the name of the sou of Japhet, from whom the Scythian nations 
 are descended. Diblaim is a dual word, and signifies two (people) brought 
 together by outward pressure ; it is a dual word, doubtless adopted by the 
 prophet to express the fact by a verbal symbol. 
 
58 
 
 Israel’s perversion, 
 
 (ver. 7), but to armed power; therefore, says God, 
 11 1 will utterly take them away (ver. 6). Afterwards 
 another offshoot arises, called Loammi (not my people), 
 no longer recognised as Israel. Yet Israel is in 
 number numberless, and where it was said, k ‘ Not my 
 people, there they are called sons of the living God." 
 To find Israel, the descendants of the rebel tribes, 
 the Lo-ammi, in the latter day, we must look for 
 the people which most readily and willingly received 
 the Gospel, or are most ready to receive it, when 
 properly presented to them. 
 
 We must not forget that the predictions concerning 
 the seed of Isaac, repeated and enlarged in the pro- 
 phecies concerning the offspring of Joseph, are not 
 fulfilled in anything that history has taught us in 
 relation to the dispersed of Judah. Notwithstanding 
 the direful defection of Israel, it is yet promised that 
 in them shall all the families of the earth be blessed, 
 that their seed shall yet be countless as the sea -side 
 sands, and that where it was said “ Ye are not my 
 people , there it shall be said , Ye are the sons of the 
 living God." (Hosea i. 10.) Their way is indeed 
 hedged up with thorns and enclosed as by a wall, but 
 that is to the end that they should not be able to 
 follow their own devices, but only the more remark* 
 ably manifest the marvels of Divine Providence. 
 When Jehovah reasons with them through the 
 prophet, he addresses them under the figure of a 
 faithless woman betrothed to him for ever, and yet 
 by their idolatries behaving faithlessly; to be re- 
 covered, however, at last, in righteousness and judg- 
 ment, and lovingkindness, and tender mercies, and 
 divine faithfulness, so that she should know and love 
 
WARNING, AND RECOVERY. 59 
 
 her Lord without the possibility of defection ever- 
 more. (Hos. ii.) 
 
 But the most striking part of the figure thus em- 
 ployed by the prophet is most overlooked. In the 
 review of Hosea’s prophecy, which is peculiarly ap- 
 plied to Israel in distinction from Judah, it appears 
 that the whole earth is remarkably interested in the 
 recovery of the outcast people. Their perfect recovery 
 is, in fact, the harvest of the world : “ I will sow her 
 unto me in the earth” saith the prophet, in Jehovah’s 
 name. Through the scattering of Israel, like wheat 
 broadcast from the sower’s hand, the wide earth shall 
 yield her increase. The day of Jezreel , the day of the 
 seed of God , the day of judgment, the day of decision, 
 the day of love, the day of God’s vengeance, that is 
 the day in which Israel and Judah, now divided as if 
 never more to meet, shall choose one head, and be 
 indeed the visible sons of God. (Chap. i. 11.) Their 
 restoration is the establishment of the final kingdom, 
 an anastasis , as if of life from the dead, the actual 
 regeneration, when that adoption shall be manifest for 
 which the apostle of the Gentiles looked forward, “ to 
 wit, the redemption of the body from the bondage of 
 corruption, the manifestation of the sons, or seed, of 
 God,” the true Jezreel. (Rom. viii. 23.) Then these 
 words shall be fulfilled, “ It shall come to pass, saith the 
 Lord, that I will hear the heavens, and the heavens shall 
 hear the earth, and the earth shall hear the corn, and the 
 wine, and the oil, and they shall hear Jezreel ,” the seed 
 or sons of God. (Chap. ii. 20.) All shall then visibly 
 operate after the Adamic order, the Divine plan of 
 government, in which God rested in love and in 
 blessing with man as the head of creation ; from the 
 
60 
 
 Israel’s perversion, 
 
 lowest ordinances of nature upwards to the highest 
 offices of intelligence, all shall hang in conscious 
 dependency on the Spirit, the Power, and the 
 Presence of the Supreme, the only Lord whose best 
 last name is Love, love manifested in perfect 
 humanity. 
 
 To quote all the passages in the Bible in which we 
 find, or fancy we find, predictions of blessing to all 
 the dwellers of earth through the literal descendants 
 of Abraham, would be to transfer a large part of that 
 wondrous book; for all the prophecies relate more or 
 less to the history of that people, either in their dis- 
 persion, consequent on their unbelief, or in their re- 
 covery, through faith in their Redeemer. When God 
 called Abram out of Ur of the Chaldeans, he made 
 him the representative and federal head of a new dis- 
 pensation, in which separation in heart and mind from 
 all idolatries unto the worship of Jehovah, should 
 be always accompanied by Divine favour and blessing. 
 It was this going out from all the practices of idola- 
 trous heathenism to seek a heavenly rest, a land of 
 promise and immortality, in the devotion of his soul 
 to the God who by his word fabricated the heavens and 
 the earth, that distinguished Abraham, and, despite 
 his infirmities, caused him to be designated “ the friend 
 of God." Now it was to Abraham that the promise 
 was made that he should be the father of many 
 nations, and that in his seed all the families of the 
 earth should be blessed. (Gen. xvii. 19, 20; xxi. 10.) 
 It is to be observed that the promise was made under 
 very unpromising circumstances, or, as St. Paul 
 expresses it, a promise of life and blessing to proceed 
 
WARNING, AND RECOVERY. 
 
 61 
 
 from one as good as dead. (Heb. xi. 11-16.) All 
 along, from the first to the last, from the time that 
 Abraham was a childless wanderer to our age of Mam- 
 monism, it has always appeared a most unlikely thing 
 that the whole world should be blessed through and 
 in the seed of Isaac, for, as Tacitus says, “ The Jews 
 of all nations are held the vilest.” (Book v. 8.) The 
 land of Canaan was the seat of the worst forms of 
 idolatry, and consequently of the most hideous vices. 
 This land was punished by Israel as the hand of 
 Jehovah, and occupied by the Hebrews in fulfilment 
 of the promise made to Abraham ; nevertheless, for 
 their idolatries, the chosen people were themselves 
 cast out. The land was given as an everlasting pos- 
 session on terms which they neglected. But the co- 
 venant of God still stands on His part sure, and the 
 central land shall be again and for ever the dwelling 
 of the faithful seed of Israel, whence the whole earth 
 shall be filled with praise. 
 
 But where is the select seed now ? Scattered we 
 know not where. And yet Jehovah said, “ I will sow 
 them in the earth the seed of Isaac shall spring up 
 countless as the sea-side sands. Has not the word of 
 prophecy been fulfilled ? Probably many will say that 
 the language of the prophecy is to be understood with 
 a large poetic licence, or in a spiritual manner. Pro- 
 phecy with a limitless licence might answer amongst 
 the believers in the Sibylline leaves, but it will not 
 serve the purpose of those who place their faith in a 
 positive, plain-speaking God. Believers in the Bible 
 take that book to be God’s truth because it does not 
 allow us to exercise the craft and cunning of imagi- 
 
 O O 
 
62 
 
 Israel’s perversion, 
 
 nation in the invention, or in the interpretation, of 
 either its facts or the doctrines connected with them. 
 What Jehovah means He says and does, and that 
 both as a Creator and a Saviour; and it is the coin- 
 cidence between the truths of creation and history, 
 with the truths of salvation, that renders the Bible, in 
 its old and new covenants, a trustworthy book. It 
 agrees alike with man and man’s world. If, then, 
 the book is to be consistent in all respects, as it ap- 
 pears to be in so many, we may expect a literal ful- 
 filment of the prophecies concerning the seed of Isaac, 
 and the blessing of the world in his name. Does it 
 appear that the Jews, as they now stand, in any 
 degree represent a fulfilment of the promises? We 
 trow not. Are they hereafter to possess and bless all 
 lands? If they do, surely it will not be as Jews, 
 unless Judaism is to supplant Christianity, and tram- 
 ple down the Saxon race, with their New Testament, 
 the Gospel and its comments, in the Epistles and the 
 Apocalypse. 
 
 Amongst the earliest prophecies there is one pre- 
 eminent, which perhaps may afford a clue to others. 
 When Jacob blessed his grandsons Ephraim and 
 Manasseh, he designedly and significantly crossed his 
 hands, so that, contrary to custom, the right hand 
 rested on the head of the younger, and the left on 
 that of the elder. Joseph would have corrected the 
 supposed mistake; but the devout and blind old 
 grandfather said: “/ knoiv, I know , my son. Manasseh 
 shall he great , hut truly his younger brother shall he 
 greater. The angel which redeemed me from all evil 
 bless the lads ! and let my name he named upon them , 
 
WARNING, AND RECOVERY. 63 
 
 and the name of my fathers Abraham and Isaac , and- 
 let them grow into a multitude in the midst of the earth." 
 (Gen. xlviii. 16.) The promises of overflowing 
 blessings on the house of Joseph and his children 
 have not been fulfilled in anything that history has 
 yet brought to our knowledge concerning the Jews. 
 They have not become a multitude of nations yet, 
 nor are all lands blessed by them, nor are they blessed 
 themselves. If the prophecy be fulfilled, there must 
 be another people hidden, yet vastly diffused, in 
 whom it is fulfilled. Where is the tribe of Ephraim? 
 Certainly not known on the exchange by that name, 
 nor in the name of Jacob, nor of Abraham, nor of 
 Isaac, as far as we can ascertain. The prophecy was 
 not fulfilled in Palestine, nor is it now in the course 
 of fulfilment amongst the Jews ; and yet, if the 
 times of the Gentiles are nearly completed, as all the 
 signs of the times distinctly indicate, then we must 
 believe the prophecy fulfilled in some manner yet 
 to be discovered. The vulgar starers after glaring 1 
 wonders will never see prophecy converted into fact ; 
 but those will who watch the Hand that works 
 silently. By the insertion of one seed vitalized by 
 His touch God filled the whole earth with the highest 
 forms of life and adoration. The word of God un- 
 folds itself like life, ever expanding and never seen 
 but by the seers of the Spirit as well as the letter. 
 Look at the Jews. The promises made to Isaac 
 indeed embraced the Jews, but the promises to the 
 children of Joseph extend beyond them. The tribe 
 of Ephraim belonged to that division of the Hebrew 
 people who remained amongst the idolaters when the 
 
64 
 
 Israel’s perversion, 
 
 captivity was relaxed by the decree of C)TUS. 
 Ephraim is especially mentioned by the prophets, and 
 the words of Hosea are peculiarly strong concerning 
 the estrangement of this tribe : “ Ephraim is joined 
 to idols; let him alone ” (chap. iv. 15, 16, 17); and it 
 appears that Ephraim was so prominent a leader in 
 idolatrous innovations, as that the name stood in that 
 respect as the representative of the whole of the 
 house of Israel, as we find in that divinely tender 
 address: u O Ephraim , what shall I do unto thee ?' ’ 
 (Chap. vi. 4.) “ There is idolatry in Ephraim — Israel 
 is dejiled." 
 
 Observe the result. Ephraim is mixed with the 
 peoples (vii. 8). Because he made many altars to 
 sin, altars shall be to him to sin; and through his 
 idolatry Israel is swallowed up among the Gentiles as 
 a vessel in which is no pleasure (viii. 8) ; like an un- 
 clean and broken urn cast into the sea as worse than 
 useless. He forgot his Maker, and yet built temples. 
 In consequence of this attempt to do God service by 
 flattering their own vanity, the very people who 
 deemed themselves the peculiar inheritors of divine 
 blessings are now outcasts alike from their fatherland 
 and their fathers’ hopes. They have forgotten all their 
 traditions of Jehovah’s covenant with their fathers, 
 they are to know themselves as utterly desolate and 
 hopeless, incapable of recovery but through a mani- 
 festation of grace of which they have no record. 
 Speaking of Ephraim and Israel as one, the prophet 
 Hosea says : “ My God shall cast them away, and 
 they shall wander among the nations.” (Chap. ix. 17.) 
 'Thus confirming and repeating the prophecy of 
 
Y_ 
 
 WARNING, AND RECOVERY. 65 
 
 Moses, who, foreseeing the disobedience of Israel, said 
 to them all : “ The Lord shall scatter thee among all 
 people from one end of the earth even unto the other." 
 (Deut. xxviii. 64.) Nevertheless, the end of their 
 wanderings is this : u Ephraim shall say, What have 
 I to do any more with idols ? I have heard him and j 
 observed him saying , I am like a green fir-tree. From 
 me is thy fruit found. Who is wise , and he shall 
 understand these things ? prudent , and he shall know 
 them V' (Hos. xiv. 8, 9.) u 0 Israel, thou hast destroyed 
 thyself: but in me is thine help. The iniquity of Ephraim 
 is bound up, his sin is hid. I will ransom them from 
 the power of the grave ! I will redeem them from 
 death. 0 death, I will be thy plagues. 0 grave , I 
 will be thy destruction .” (Hos. xiii. 9-14.) We must- 
 look then for the fulfilment of these prophecies among 
 a people not known as Israelites, and who can be 
 recovered from the degradation of their habits and 
 
 position only by that operation of the Holy Spirit 
 which causes a belief in the resurrection, and raises 
 the soul from death by the word of Christ. We 
 must look for the descendants of the literal Israel 
 amongst those who now are, or are ready to become, 
 the spiritual Israel ; in short, among Christian nations, 
 and among those who are willing to receive the word 
 of God, the truth as it is in Jesus, as soon as they 
 shall have it fairly presented to them. 
 
 We will proceed in our endeavours to substantiate 
 this conclusion by examination of the history and the 
 existing facts of the world, as far as we can trace 
 their connexion with Israel. But there is one point 
 in the prophecy most striking in connexion with the 
 
 F 
 
 A 
 
66 Israel’s perversion, warning, and recovery. 
 
 grand revolution now proceeding in the East, the 
 greatest that ever happened. It is this : when 
 Ephraim, or the outcast house of Israel, is beginning 
 to be recovered, he awakes, so to say, with the ques- 
 tion, “ What have I to do any more with idols ?” Thus 
 indicating that, up to the moment of the sudden 
 change, these hidden Israelites are idolaters, but 
 throw their idols off in haste and altogether, just as 
 the old races in China now do, and as those of India 
 will ere long. This is only an illustration, an argu- 
 ment, and an inference may be connected with the 
 fact by and bye — “ A nation shall he horn in a day." 
 
 All times and all means spring from one source 
 and terminate in one end, the manifestation of the 
 Divine Being, the revelation of the Author and 
 Finisher of life. Such, at least, is one of the grand 
 lessons we shall learn by contemplating the facts to 
 which our inquiry now conducts us, and it is itself 
 worth our patience. 
 
67 
 
 l 
 
 CHAPTER III. 
 
 HOW AND WHERE DID THEY GO? 
 
 Haying arrived at the conclusion that the prophet’s- 
 symbolic vision signifies the scattering of the re-' 
 bellious Israelites and Jews through the wide world, 
 in proof alike of judgment and of mercy, we pro- 
 ceed to inquire by what instrumentality this was 
 effected. It has been intimated that they were to be 
 involved in the cloud and the whirlwind, and mixed 
 up with a vast multitude of people in the north ; from 
 whence they are to be borne, as on the wings of the 
 wind, unto every part of the habitable globe. How 
 they were thus involved and scattered we have no 
 certain evidence to inform us; but we shall discover 
 much reason for the inference that they voluntarily, 
 as a body, went forth from the place of their exile 
 into the land offering them the asylum and the 
 liberty they desired. They refused to listen to the 
 prophet’s warning; God rejected them, and we know 
 that they did not and could not return to Palestine. 
 They who were of the Ten Tribes had altogether 
 separated themselves from the Jews as a body by 
 apostacy and relentless warfare against the house of 
 David; and, had they desired again to occupy 
 Samaria, that land could not receive them — it was 
 
 f 2 
 
68 HOW AND WHERE DID THEY GO? 
 
 filled by a people who had been placed there by the 
 Assyrian monarch in exchange for themselves. There 
 was, therefore, no room for them in their own former 
 country, had they been inclined or permitted to re- 
 turn. They were completely outcasts; they were 
 rejected alike of God and their country. An invasion 
 of the land of Media and Mesopotamia, through some 
 of the most fertile provinces of which they appear to 
 have been scattered, might indeed have facilitated 
 their escape. A foe to their oppressors would have 
 been a friend to them, and one mighty enough to 
 meditate and effect such an invasion would probably 
 have promoted their rebellion, encouraged their band- 
 in' 1, together, and have hailed them as the best auxi- 
 liaries. But we find nothing distinct enough in the 
 history of those countries and those times to afford 
 us any proof that they were drawn into the northern 
 whirlwind and the cloud by such means. It is at 
 least most probable that, if they left the place of their 
 exile at all, they Avent out in peace, still deceiving 
 themselves with hopes to which they had no title, 
 since they had forsaken the covenant with the house 
 of David, in which “ the sure mercies ” promised by 
 Jehovah were alone to be found. But, if they could 
 leave the place of their exile peaceably, it is evident 
 that the power of their oppressors must have been 
 previously subdued by some other power which 
 proved itself friendly to themselves. That power we 
 believe to have been Scythian, since this was the only 
 invading force of which we have any information that 
 Leonid in any degree fulfil the requirements of the 
 vision of a whirlwind and a cloud coming from the 
 
HOW AND WHERE DID THEY GO? 
 
 69 
 
 north and involving the captives of Israel who so- 
 journed in Media and Mesopotamia, and by the banks 
 of the Tigris and the Euphrates. We shall present 
 evidences of the connexion of the Israelites with this 
 northern power as we advance in our inquiry. But, 
 in order more fully to understand the condition of the 
 revolted tribes, and of such of the tribes of Judah 
 and Benjamin as were seduced by them after their 
 removal from the Assyrian and Persian dominion, we 
 must revert to the words of prophecy, which show 
 us that theirs was a condition resulting from their 
 wilfulness and obduracy of heart in choosing a reli- 
 gion for themselves in keeping with their temper of 
 mind. Instead of receiving and obeying the religious 
 ordinances which had been enjoined upon them, they 
 only ostensibly reverenced them as oracles to be in- 
 terpreted according to their liking and convenience, 
 just as the heathen interpreted the utterances of their 
 Sibyls. — 
 
 In the second book of Esinas- (©hap. xiii.) it is said 
 that the Ten Tribes went Wth under circumstances 
 peculiarly favourable. “The Most High showed-"' 
 signs for them, and held still the flood until they 
 were passed over.” It is stated that “ they, entered 
 into [passed?] Euphrates by the narrow passages of 
 the^-riyer.” If we look into a map, we shall see that 
 such a course would lead them through Armenia, 
 northward, into the midst of nations of Scythian 
 origin. We may take this evidence as so far indi- 
 cating what Jews believed concerning the Ten Tribes 
 at a very early period. Since Esdras, however, is 
 apocryphal, we ask what other indication is there that 
 
70 
 
 HOW AND WHERE DID THEY GO? 
 
 the Ten Tribes ever had an opportunity of withdraw- 
 ing from the place of their exile? And, supposing 
 them to have thus withdrawn, where were they likely 
 to go? The record of the Scythian invasion of Media 
 and Mesopotamia will afford us the reply. The 
 Scythians once occupied those countries under cir- 
 cumstances in which the Israelites were very probably 
 greatly favoured. As alike enemies of Persia and 
 Assyria, it was natural for the Scythians and the 
 Israelites to seek to be on good terms with each 
 other. But the history of the Scythians is remark- 
 ably involved and obscure. It may be that this very 
 obscurity concerning a people with whom the 
 Israelites must have had association is one of the 
 peculiar providences by which the path of the wan- 
 dering tribes has been concealed. Notwithstanding 
 tliis obscurity, traces of the Ten Tribes are found 
 amongst the Scythians to the east of the Cas pian Sea , 
 in Sogdiana, Bactriana, Independent Tartary, and 
 Bokhara, and, indeed, amongst all people shown by 
 history or language ever to have had any connexion 
 with that part of the world. There was a bond of 
 sympathy between the Scythians and the Israelites. 
 Their foes were the same. Scythia was doubtless 
 open to the sons of bondage whenever they could 
 avail themselves of an opportunity to escape. Why 
 should they not seek refuge in the land of freedom? 
 Jewish historians, perhaps confounding the captivity 
 with the after diffusion of the Jews, relate that the 
 Ten Tribes were carried not only into Media and 
 Persia, but also into countries north of the Bos- 
 phorus. Ortelius also speaks of them as being in 
 
HOW AND WHERE DID THEY GO? 
 
 71 
 
 Tailary. We may then deem it probable at least 
 that the Israelites iir Media were in correspondence 
 with the Scythians, and this would go far to account 
 for the attack of those people upon Assyria, as well 
 as for the remarkable fact that, in their vast in- 
 cursion, they went to the borders of the Hebrew 
 country, but then turned aside, as if to avoid disturb- 
 ing the sacred land, at that time unprotected, except 
 by Providence. We have the evidence of Hei^dotjis 
 as to the singular fact, that the Scythians were bent 
 upon invading k)gypt, but were diverted from their 
 purpose by large presents from the Egyptian king 
 Psammetichus. They are said, however, to have 
 robbed the temple of A seal on on their return, and to 
 have been afflicted with some strange malady in con- 
 sequence. (Clio. 104.) 
 
 But are there any people with a name in any 
 degree indicating the connexion of the house of 
 Israel with that of the Scythian? Yes; we find the 
 SqjUE placed by Ptolemy beside the Massagetse, and 
 the very name Saow. suggests the possibility that the 
 sons of Imac , as the Israelites delighted to call them-^ 
 selves, became, in fact, the neighbours of those vic- 
 torious Scythians, the Massagetae, and blended with 
 them, or became allies, in their eventful wars with all 
 the nations around them. Yor is it without some 
 probability that the Scythians, who overran Asia for 
 twenty-eight years, were themselves led on by the 
 Israelites, if, indeed, the great body of them were not 
 of Hebrew origin. This would account for their 
 being first found in Media and Mesopotamia. These 
 very Scythians were afterwards all called Sa&es- by 
 
72 
 
 HOW AND WHERE DID THEY GO? 
 
 the Persians. Their incursion took place in the reign 
 of Cyaxares, son of Phraotes, king of Media. The 
 Nebuchadnezzar who took Jerusalem married the 
 daughter of this Cyaxares of Media.* When this 
 king Cyaxares was in revolt against Assyria, and 
 while in the very act of besieging Nineveh, with the 
 aid of the Babylonians, these so-called Scythians came 
 down upon these besiegers, overpowered them, and 
 seized the empire of Asia, which, as we have said, 
 they retained for twenty-eight years, (b.c. 641.) The 
 especial fact to be observed is this, the Scythians and 
 Sac® were afterwards confounded together. 
 
 These overpowering hosts came through Media and 
 Mesopotamia, where the vast multitudes of exiled 
 Israelites had been located, and growing into power 
 for more than a hundred years. The Asiatic domi- 
 nion was ultimately recovered for the Medes and 
 Persians under Cyrus the Great. Thus the way was 
 prepared for the restoration of the Jews, the tribes of 
 Judah and Benjamin, according to prophecy, while 
 we hear nothing of the house of Ephraim or Israel. 
 Where, then, were they? There is one great event in 
 the history of Cyrus that may throw some light on 
 the subject. This king was desirous of conquering 
 the Massagetae. He went into their country, and, while 
 there, dreamt that Darius had subdued Asia and 
 Europe. This occurred on the banks of the Araxes. 
 (Herod, i. 209.) Now we must remember that it 
 was to the borders of this river, which is the same as 
 Kir, that Tiglath-Pileser deported the people of Da- 
 mascus when he subdued Syria, (b.c. 740. — 2 Kings 
 
 * Dr. Angus’s Chronology, Bible Hand-book, p. 536. 
 
HOW AND WHERE DID THEY GO? 
 
 73 
 
 xvi. 9.) These people, therefore, were amongst the 
 Massagetae who defeated Cyrus, and they had been 
 formerly friends and allies of the Israelites, and spake 
 the same or a similar language. It is probable, there- 
 fore, that the Ten Tribes afterwards passed into that 
 country, if in united bodies they went out from 
 Media and Mesopotamia. We shall find proof here- 
 after that the Israelites, the Sac® and the Getae, or 
 Gothi, are ultimately blended together in some of 
 their migrations. 
 
 Names, dates, and events are involved in too great 
 a confusion in the histories of those countries and 
 times to be now unravelled, so we must content our- 
 selves with the light we possess, and follow it to the 
 best of our ability as far as it will lead us. We only 
 gather up hints as we go on at present. We have 
 imagined some reasons for supposing the Scythian 
 Sacte to be connected with the house of Isaac; but 
 we shall find other and stronger reasons as we pro- 
 ceed to investigate the subject in the higher and 
 clearer light of prophecy. In this place, however, a 
 sketch of the kings and chronology of Assyria, in 
 relation to the Israelites and the Jews, will aid us in 
 forming a clearer idea of the statements already 
 made. 
 
 Pul, or Phul, is the first Assyrian king mentioned 
 in Scripture. As he gave his kingdom to Tiglath- 
 Pileser, they are associated together. Pul made the 
 Israelites pay tribute to him in 769 b.c. He also 
 probably deported some of the people; at least the 
 captivity of Reuben, Gad, and the half tribe of 
 Manasseh is attributed to him as well as to Tiglath- 
 
74 
 
 HOW AND WHERE DID THEY GO? 
 
 Pileser in 1 Chron. v. 26. These tribes were removed 
 Jrf Halah, Habor, Hara, and Gozan. 
 
 Habor is supposed by some to be the same as 
 Chebar ; Hara was the mountainous country of 
 Media^and Gozan probably the district now known 
 as Buhtan. If Habor be the same as Chebar, now 
 Khabur, we have the fact that some of the Israelites 
 deported by _Pul were located where others of their 
 tribes were afterwards located by Tiglath-Pileser. 
 There Ezekiel the prophet addressed their elders and 
 beheld his vision. The people dwelling by the Chebar 
 are named Siicki (Soki or Saaki) in the Assyrian 
 records translated by Rawlinson.* This name might 
 well be applied to the Israelites, either by themselves 
 or their masters, whether we suppose the name de- 
 rived from "fitf or from *jn^. In the first case it 
 would mean a people poured from one place into 
 another; and in the second it would be but the 
 appropriate patronymic, in short, which Amos ap- 
 plies to them, namely, sons of Isaac — hence, perhaps, 
 Sakhi= Saxons. 
 
 Tiglath-Pileser was invited by Ahaz, king of 
 Judah, to assist him against Pekah, the king of 
 Israel, who, with the aid of the Syrians, endeavoured 
 to expel the descendants of David from the throne of 
 Jerusalem.f Tiglath-Pileser on this occasion sub- 
 dued Syria, and brought the whole of the country of 
 Gilead and Kaphtali, east of the Jordan, under his 
 dominion, leaving only Samaria to the kingdom of 
 Israel. He sent his prisoners into Assyria, or, as 
 
 * See note to Herodotus, 
 f 2 Kings xvi. 7-9. 
 
HOW AND WHERE DID THEY GO? 
 
 75 
 
 some think, the county on the banks of the Kir, a 
 branch of the Afax.es which flows into the Caspian 
 Sea, in lat. 39° N. This was about 7.40 b.c. This 
 king of Nineveh was master of Media, Armenia, Kur- 
 distan, SyHa, and the northern parts of Palestine. 
 Amos foretold this captivity : “ I will break also the 
 bar of Damascus, and the people of §yria shall go 
 into captivity into Kir, saith the Lord.” (Amos 
 i. 5.) 
 
 Shalnymeser, named Shalman by Hosea, led an 
 army against the kingdom of Israel, which was now 
 confined to the narrow limits of Samaria. He com- 
 pletely subdued the Ten Tribes, and removed 
 27,280* families from Samaria at once into Halah, 
 Habor, Gozan, and the cities of the Medes. It ap^ 
 pears that his death for a short time suspended the 
 removal of the rest of the Israelites. This was about 
 725 B.c. We observe that the Israelites, on this 
 occasion, were exiled to the same parts of the empire 
 of Assyria as those transported by Pul and Tiglath- 
 Pileser; the cities of the Medes being also now 
 mentioned, though some authorities have it that, at 
 the time the Ten Tribes were carried to Assyria, the 
 Medes had revolted, and Babylonia was a separate 
 kingdom. But this occurred seven years from the 
 building of Rome, in the second year of the eighth 
 Olympiad, 748 B.c.f 
 
 Sennacherib, or Jareb,^ succeeded Salmaneser b.c. 
 
 # See Rawlinson’s translation of Assyrian records. — Athenaeum, Aug. 
 23, 1851. 
 
 f Diod. Sic. lib. ii. Justin, lib. i. c. iii. 
 
76 HOW AND WHERE DID THEY GO? 
 
 720. He completed the removal of the Israelites, 
 brought the whole of Galilee and Samaria under his 
 dominion, and then sent an army of 180,000 men 
 against Hezekiah, king of Judah. But, in consequence 
 of the faith and prayer of this king, this vast army 
 was utterly destroyed by the angel of God beneath 
 the walls of Jerusalem.* After this the Assyrian 
 empire began to decline and that of Babylon to in- 
 crease. Hence we learn, in the story of Tobit, who 
 resided in Nineveh, that the overthrow of Nineveh 
 was anticipated by the Israelites. He exhorts his son 
 to leave that place, f and to go into Media, where the 
 Israelites dwelt. 
 
 It was under Nebuchadnezzar (605 b.c.) that 
 Babylon dominated over all the East. During his 
 reign the Chaldeans marched upon Jerusalem and 
 carried away a large number of Jewish nobles into 
 Babylon; among whom were Daniel and his friends-! 
 This deportation of Jews was very different from 
 that of the Israelites, and at least a hundred years 
 subsequent. 
 
 The return of the Jews took place after Cyrus had 
 united the kingdoms of Media, Persia, and Babylon, 
 and it is likely that he gave the Jews authority to 
 rebuild their temple in Jerusalem in consequence of 
 their aid in the conquest of Babylon. 
 
 In the restoration of the Jews as related by Ezra 
 and Nehemiah we hear nothing of the Ten Tribes; 
 and the reason for this may be found in the entire 
 
 * 2 Kings xix. Herodotus, lib. i. 1. 
 f Tobit xiv. 4, 10-15, Rollin, lib. iii. c. ii. 
 
 + Jer. xxiv. 5; xxv. 12; Ezek. xii. 13; Dan. i. 1, 2; Athenaeus, lib. xii. 
 
now AND WHERE DID THEY GO? 
 
 77 
 
 apostacy of Israel, and in the circumstance of their 
 separation from the Jews, and also in the events that 
 had occurred in the countries to which they were 
 banished. It was the chiefs of Judah and B enjam in 
 that promoted the return as stated by Ezra (i. 5). 
 These were assisted by the priests and Levites. 
 Some remnants of the house of Israel who Avere 
 willing to submit to the new order of things appear to 
 be named by Ezra (x. 25.) as all that were recog- 
 nised. 
 
 The circumstances that must have tended to pro- 
 duce a permanent separation between the Ten Tribes 
 and the Jews, or men of Judah and Benjamin, are 
 numerous; but perhaps the most remarkable are the 
 great changes that took place in the relations between 
 Media, Nineveh, Babylon, and Israel during the 
 interval between the reign of Sennacherib and that 
 of Nebuchadnezzar; in which period the Ten Tribes 
 must have been entirely dissociated from all their 
 brethren in Palestine, and liable to all the abuses 
 which opposing tyrannies could exercise over an op- 
 pressed, a captive, and a homeless people. 
 
 Esarhaddon, the third son of Sennacherib, took 
 Babylon, and reigned over it, together with Nineveh, 
 in 680 b.c. In this change the people of the tribes 
 must have been involved. From 667 b.c. Sardochus 
 reigned over Nineveh, Babylon, and Israel for twenty 
 years, and over Media also, until that country re- / 
 volted, which happened in the thirteenth year of his 
 reign (654 b.c.). All these changes no doubt greatly 
 influenced the position of the Ten Tribes in Assyria 
 and Media. The revolt of Media was very likely 
 
78 
 
 HOW AND WHERE DID THEY GO? 
 
 indeed to have been much assisted by the presence in 
 its cities of multitudes of Israelites, men famous for 
 stratagem and the restlessness of tried bravery and 
 fanaticism. But the most marked change in the 
 position of these people, who, from their religious 
 prejudices, would still endeavour to keep themselves 
 distinct, probably occurred when the hardy Scythians 
 came down from the north and trampled under them 
 alike the despotisms of Media and Assyria (b.c. 633). 
 The Median empire at that time contained, besides 
 Media- Magna and Media- Atropatene, Persia, Assyria, 
 Armenia, and Cappadocia.* They occupied Media, 
 Mesopotamia, and great part of Assyria immediately 
 after the revolt of Media, and while civil war was raging 
 between Nineveh and Babylon. The Scythians, occu- 
 pied, in fact, the very provinces in which the Ten Tiihfs 
 dwelt, and from whence they overran the whole of 
 Asia as far as Egypt on the south and the Indus on 
 the east. May we not, then, regard this incursion as 
 that predicted in the vision of Ezekiel under the 
 image of a whirlwind and a cloud from the north? 
 It alone, of all events in the history of those countries, 
 fulfils the requirements of the prophet’s vision. This 
 vast and marvellous invasion of rugged hosts seems 
 to have as completely altered the aspect of central 
 Asia at that time as did that of a kindred people 
 under Alaric the Goth change the destinies of 
 Romanized Europe. The Hand Divine guided the 
 cloud; in all its seemingly lawless evolutions is seen 
 “ the fire unfolding itself,” and the self-moving Spirit 
 rules in all the rollings of the whirlwind. 
 
 * Rawlinson’s Herodotus, vol. i. p. 373. 
 
HOW AND WHERE DID THEY GO? 
 
 ?9 
 
 The facts about to be presented will probably 
 justify the inference that the overflowing of these 
 Scythians from the steppes of Tartary led to the ulti- 
 mate removal of the Israelites, as a body, from Media, 
 Mesopotamia, and Assyria into the land of the Tartars; 
 and thence into all parts of the habitable globe, ac- 
 cording to the literal force of the prophecies ad- 
 dressed to Israel, and now proclaimed to the whole 
 world, that men may everywhere look for their fulfil- 
 ment, and understand that the destinies of nations 
 and of men are determined by their obedience to the 
 laws of uprightness, truth, and justice, or of the 
 charities of earthly life under the kindred but higher 
 charities revealed from heaven. Into the considera- 
 tion of this world-wide dispersion of Israel it is not 
 now my purpose to enter. Enough for my present 
 purpose will be found in a very limited department 
 of this inquiry, and I shall confine attention in 
 this work to such evidences as we may be able to 
 discover of the connexion of Israel, under another 
 name, alike with Scythia, India, and England. 
 
 a pa-* oy i 
 
 etfj (tcHJXv j- Qjj 
 
 ^ 2 r^a 
 
 ( WwtT4 
 
 
 
80 
 
 CHAPTER IV. 
 
 THE HEBREW INFLUENCE AND THE SAXON RACE. 
 
 However infidels may cavil and sneer at the oldest 
 book in the world, they have the facts in connexion 
 with it to account for, which the truth of that book 
 alone explains. The people who wrote the Bible 
 and transmitted it to us have altered the whole aspect 
 of politics and religion; they have remodelled the 
 world, and that, without intending anything more 
 than to express their own convictions. Their faith 
 has cast mountains into the sea. The contemptible 
 people, as the Grecians and Romans called the 
 Hebrews, have turned the pillaged temples of Athens 
 and the Eternal City into dust, to be blown away into 
 oblivion by the breath of Time. 
 
 The names of old heroes once, worshipped there, 
 now serve for little but to round the nonsense 
 verses of our schools; the philosophers who haunted 
 the porticoes of temples and the groves of uiie ac 
 demies in long garments, uttering their proud 
 attempts at wisdom with the gravity and mysterious- 
 ness of that miserable ignorance of God and of them- 
 selves which all their most oracular discourses 
 
 ' * 
 
 expressed ; — these, with all their honours, give place 
 in silence to the dauntless prophets of Jehovah and 
 
HEBREW INFLUENCE AND THE SAXON RACE. 81 
 
 the ruder disciples of the holy Jesus. There is the 
 fact — philosophy without the Bible has done nothing 
 to improve the moral world as yet. The seed of 
 Abraham — the man who so long ago strangely sepa- 
 rated himself and his family from the pantheists of old 
 Asia in order to assert faith and to worship a personal 
 and a speaking God, the God manifest in humanity — 
 have by their books and their ideas altered the habits of 
 the whole civilized world, and now regulate, or will 
 soon regulate, the intercourse of nations in all that 
 relates alike to commerce, religion, and law. The man 
 who was called “ the Friend of God ” is acknowledged 
 by Europe, Asia, and America, and by multitudes in 
 Africa also, as the father of the faithful, thus pro- 
 fessing to be the true seed of Abraham in spirit, just 
 so far as they obey the God who called him to seek 
 for a country beyond this world. What if those 
 Christian nations that profess the faith of Abraham as 
 the proper pattern of their own should not only be 
 spiritually his descendants by faith, so far as they 
 possess it, but be even bodily influenced by an infu- 
 sion of his blood through the scattering of his lineal 
 descendants, the tribes of Israel, lost amongst the 
 Gentiles? But, if not so, they have at least received 
 the Wo H of life from the children of Abraham, and 
 t . peopie thus ostensibly his seed are the models of 
 humanity. In their records we possess the highest 
 examples of all that is most ennobling in our nature, 
 because there we see man influenced by the highest 
 motives, and enabled, by the apprehension of divine 
 relationship, in all their efforts to aim at the honour 
 
 G 
 
82 
 
 THE HEBREW INFLUENCE 
 
 of Him who is “ glorious in holiness , fearful in praises , 
 doing wonders 
 
 Disregarding for a moment the Jewish mission to 
 the Gentiles at all times of their history, but especially 
 the Apostolic ministry in all lands with the Gospel of 
 the crucified King of the Jews in their hands, the 
 presence of the dispersed of Judah among us is suffi- 
 cient to remind us of our indebtedness to them as 
 men teaching us a grand lesson of the deepest in- 
 terest. We see in their origin and history more of 
 the use of history than in that of all the world besides; 
 for in that we see the direct connexion of national 
 and individual well-being with obedience to God’s 
 laws. Here is the secret of Providence. To know 
 God in the abstract is impossible. He reveals Him- 
 self relativel} T , that is, in good and in evil. Man 
 must study these in relation to the outward worlds 
 of creation and history, and also in his own soul. 
 He is to distinguish good from evil, to feel the beauty 
 of holiness, and love that beauty. To appreciate the 
 character of the j ust God, and to imitate Him who is 
 manifested as the Saviour in whom righteousness and 
 love are united, are spiritual duties now. These are 
 
 * The literal Jews are a wonderful people, even in respect to their 
 physique. They resist the causes of disease and death better than most 
 people. According to the investigations of Dr. Gaiter, of Wieselburg, the 
 mean life of Jews is 45’5 years ; of Germans in general, 267 ; of Croats, 
 20'2. He ascribes the difference altogether to the influence of race. Out 
 of a thousand Christians at Frankfort, 39 reach 70 years, while of the same 
 number of Jews 73 attain that age. This is the more remarkable, since 
 Jews intermarry so much amongst themselves ; for Dr. S. M. Bemis shows 
 that, of 6321 marriages between cousins in Kentucky, 3677 produced in- 
 firm children— 1116 deaf and dumb, 468 born blind, 1854 idiots, and 
 239 scrofulous. — Ranking’s Med. Obs., vol. xxix. arts. 6 and 7. 
 
AND THE SAXON RACE. 
 
 83 
 
 the purposes of revelation and faith ; and all specula- 
 tion that takes the mind away from contemplating 
 these truths confounds, distresses, and destroys us. 
 With this form of revelation the whole course of 
 Providence coincides. But the plainest evidence 
 remaining for us of the connected history and in- 
 terests of human nature is found in the Bible and in 
 the history of the Israelites; not only as recorded in 
 their books, but as now visible in the effects of their 
 dispersion and their presence in all civilized lands. 
 The Jews at least cannot but testify to their past 
 history; they cannot but point to Jerusalem; they 
 cannot but appeal to their laws; they cannot but 
 quote their prophets; they cannot but sing the songs 
 of Zion; they cannot but lament in the language of 
 Jeremiah ; they cannot but indicate their hopes, and, 
 while testifying alike of judgment and of mercy, they 
 cannot but thus direct the eyes of all thinking in- 
 quirers to the Jews’ future as the only future fore- 
 told with any sign of promise worth having. The 
 Hebrews’ past has involved the well-being of the 
 nations with whom they have mixed, and so will it 
 be with their future. How marvellous their story ! 
 How blended with the destinies of empires ! Egypt 
 and Babylon, and Assyria and Rome have meddled 
 with them and come to ruin, because they dealt with 
 them unrighteously. And there is a controversy 
 still pending with the Russian, the Mahometan, and 
 Roman Catholic empires, as also with the Persian, 
 the Mogul, the Chinese, the Burmese, and the Indian 
 empires in connexion with their past conduct towards 
 the outcasts of Israel. The history of the world, as 
 
 G 2 
 
84 
 
 THE HEBREW INFLUENCE 
 
 God’s and man’s world, is the history of the Hebrews. 
 And if the British empire and the republics of the 
 Western hemisphere be not ruinously involved in the 
 approaching and universal struggle, it is because of 
 their better standing in relation to the Jews in con- 
 sequence of receiving the Word that went out from 
 Jerusalem. Those nations which submit by choice 
 to the Word that smote down with violence the re- 
 sisting Caesars now own the kindred of their Saviour, 
 and acknowledge their obligation to the Jews for 
 having conveyed to them the models of the wisest 
 constitutions, and taught them to look before and 
 after, to trace the meaning of God’s handwriting con- 
 cerning the origin and ultimatum of our race. Thank 
 God, the influence of Jewish history and prophecy is 
 deeper in our literature and habits of thinking than 
 is the influence of Jewish Mammonism on our money 
 markets. The purpose of both these eflfects is to be 
 seen yet, and that probably soon. If, without the 
 consent of Jews as money dealers, the nations cannot 
 fight, so neither can those nations that adhere to the 
 Bible be much troubled by the contentions that arise 
 about the Greek, Armenian, and Romish churches as 
 represented at Jerusalem by idolatries that are there 
 the proper derision of the Moslems and the scandal 
 of true Christians, and an abomination in the eyes of 
 those very Jews who look upon the whole land in 
 which the objects of contention stand as their own 
 inheritance. Through the favour of the God whom 
 they still worship, and through whose interference 
 they rightfully expect to be ere long reinstated, they 
 still ply every art at their command to accomplish 
 
AND THE SAXON RACE. 
 
 85 
 
 the encl they desire, that is to say, the destruction of 
 all those powers who pretend to any authority in the 
 land of their fathers. The Holy Land is prepared to 
 receive them back. These points are full of interest 
 at the present turbulent and maturing and finishing 
 period of history; but the largest element in the 
 world’s present condition is unknown, and therefore 
 it cannot be taken into the calculation concerning 
 coming events. We do not know how the ten out- 
 cast tribes of Israel, to whom so much of unfulfilled 
 prophecy belongs, now stand in relation to the other 
 peoples. They are only hidden, however, not lost. 
 Not a seed is to fall to the ground in the winnowing 
 process. And if it is difficult to find them as a 
 separate people, or to discover where they are, if 
 mixed up with others, yet it cannot remain for ever 
 impossible, since the world is to see the light that 
 shall arise upon them. (Isaiah lx.) 
 
 We are already well informed by trustworthy his- 
 tory that only a portion of the Hebrews who were 
 carried captive into Assyria and its provinces returned 
 to Palestine. All attempts to account for the re- 
 mainder are unsatisfactory. Probably the most 
 plausible attempt to find their locality is that of Dr. 
 Grant, who, being a missionary among the Nestorian 
 Christians, occupying many of the hills of the country 
 over which the Israelites were probably dispersed by 
 their conquerors, has arrived at the conclusion that 
 these Nestorian Christians are the descendants of the 
 Ten Tribes, and that the Scriptures are fulfilled by 
 their discovery and conversion. But if Dr. Grant’s 
 views do not come up to the terms of the prophecies 
 
86 
 
 THE HEBREW INFLUENCE 
 
 concerning Israel, to which we have in a former 
 chapter directed attention, it will be unnecessary to 
 follow his several arguments in order to expose their 
 fallacy. What Dr. Grant wished to prove, of course, 
 under the circumstances, became very evident to him- 
 self; but he has not shown that the Nestorians are 
 numerous, nor that they are “ swallowed up as an 
 empty vessel amongst the nations .” (Hos. viii. 8.) The 
 Nestorians are very probably descendants of the few 
 Israelites who did not leave the land of their captivity ; 
 this small remnant were distinguished in the early 
 ages of Christianity, that is, the sixth and seventh 
 centuries, in a most marvellous manner, by their 
 sending out Christian missions to the east and the 
 north, the traces of which still remain to a remark- 
 able extent among the Chinese, the Tartars, and pro- 
 bably more southern nations in the Eastern hemi- 
 sphere. We have in general but a small conception of 
 the influence that early Christians, through converted 
 Israelites, exerted over the views of the heathen 
 world. It is at least a noteworthy fact that the early 
 Syrian churches have left visible evidence of their mis- 
 sionary zeal and power, both in China and in India. 
 Those early Syrian churches were Nestorians, and, in 
 as far as the modern Kcstorians afford strong evi- 
 dence. of their Isra elitish descent, as well as of their 
 actual connexion with the early Syrian churches, so 
 called, it is probable that their missionary efforts in 
 China and India originated in the fact that people^ of 
 their own kindred were known to be in those countries. 
 
 If we go back into the records of ancient history, 
 we find, as before observed, one marked period of 
 
AND THE SAXON RACE. 
 
 87 
 
 great obscurity, especially in relation to the country to 
 which the Israelites were exiled. The wars of the 
 Medes and Persians, which desolated those parts of 
 Armenia, Media, and Assyria in which the captives 
 dwelt, are not so narrated by any historian as to give 
 the least clue to the relation in which the Israelites 
 stood to those people, either during their continuance 
 in their neighbourhood or afterwards. But there is 
 one remarkable people beginning, for the first time, to 
 take a name and a place in history. The Sacae are 
 now mentioned, but only incidentally, as a tribe of 
 Scythians, or indeed as being the very Scythians 
 themselves. It appears as if the existence of the 
 Sacae could only be accounted for by the Greeks and 
 the Romans by supposing them to have come from the 
 north. Nearly all that geographers and historians 
 have preserved or intimated concerning this people, in 
 respect to their early locale , is succinctly stated by 
 Turner in his History of the Anglo-Saxons.* “ The 
 Saxons were a Gothic or Scythian tribe ; and, of the 
 various Scythian nations which have been recorded, 
 the Sakai, or Sacae, are the people from whom the 
 descent of the Saxons may be inferred with the least 
 violation of probability. Sakai-suna, or the sons of 
 the Sakai, abbreviated into Saksun, which is the same 
 sound as Saxon, seems a reasonable etymology of the 
 word Saxon. The Sakai, who in Latin are called 
 S acae . were the most important branch of the Scythian 
 nation. They were so celebrated that, as already^ 
 observed, the Persians called all the Scythians by 
 
 * Vol. i. p. 100. 
 
88 
 
 THE HEBREW INFLUENCE 
 
 Pthe name of Sacte; and Pliny, who mentions this, 
 remarks that they were among the most distinguished 
 people of Scythia.* Strabo places them eastward of 
 the Caspian, and states them to have made many in- 
 cursions on the Kimmerians and Treves, both far and 
 near. They seized Bactriana and the most fertile part 
 of Armenia, which from them derived the name SaJca- 
 sina ; they defeated Gy£us, and they reached the Cap- 
 padoces on the Eujdne.f This important fact of a part 
 of Armenia having been named Sakasina is mentioned 
 by Strabo in another place ; J this seems to give an 
 [early] geographical locality to our primeval ances- 
 tors, and to account for the Persian words which 
 occur in the Saxon language, as they must have 
 come into Armenia from the northern regions of 
 Persia. 
 
 r" “ That some of the divisions at least of the 
 people were called Sakasuna, is obvious from Phpy; 
 Tor he says that the Sakai who settled in Armenia 
 [implying that they had come from another country], 
 were named Sacass§Jii,§ which is but Sakasuni, spelt 
 by a person unacquainted with the meaning of the 
 combined words. And the name Sacosena,|| which 
 they gave to the part of Armenia they occupied, is 
 nearly the same sound as Saxonia. It is also im- 
 portant to remark, that Ptolemy mentions a Scythian 
 people, sprung from the Sakai, by the name of 
 
 * Pliny, lib. vi. c. 19. f Strabo, lib. si. pp. 776, 788. 
 
 J Strabo, p. 124. Mr. Keppel, in his late travels, calls this “ the beau- 
 tiful province of Kavabaugh.” In a letter to the Royal Literary Society 
 be says, “ I have traced 262 words in the Persian, Zend, and Peliloi lan- 
 guages like as many in the Anglo-Saxon." 
 
 § Pliny, lib. vi. c. 11. || Strabo, lib. xi. pp. 776, 778. 
 
AND THE SAXON RACE. 
 
 89 
 
 Savories. If the Sakai who reached Armenia were 
 called Sacasani, they may have traversed Europe with 
 the same appellation ; which, being pronounced by 
 the Romans from them, and then reduced to writing 
 from their pronunciation, would have been spelt with 
 the x instead of the ks, and thus Saxones [or Saxons], 
 would not be a greater deviation from Sacosani or 
 Sacksuna, than we find between French, Francis, 
 Franei, and their Greek name Pjwaggi; or between 
 Spain, Espagne, and Hispania.” 
 
 Sacarsuni being the name of this people in Arm enia, 
 is itself a clue to their origin ; for the word would 
 mean, in Hebrew, the changed Saks — W3W, not 
 sons of Sak, but Saks that had altered their abode or 
 their character. 
 
 The Persians of old distinguished the Sacae into 
 those of Saka Huma-verga [Amyrgian], and those of 
 Saka Tigra-khuda , that is to say, the Tribes seated 
 on the confines of India, and those scattered through 
 the Persian empire. The name Saew was applied to 
 them first as simply the Tribes , perhaps adopted from 
 themselves ; but ultimately it came to signify bowmen, 
 because they, like the Ephraimites and the English, 
 were so famous for the use of the bow.* 
 
 The country called Sak,ai -is one of those which were 
 subject to Darius, according to Norris’s interpretation 
 of the Scythic Behistun inscription. f The locality 
 of this country is not indicated except by its con- 
 nexion in the inscription; and from that we gather 
 that it was on the borders of Media to the north-east, 
 
 * See Rawlinson’s Herodotus, note, vol. iv. p. 65. 
 f See Journal of Royal As. Soc. vol. xv. pp. 136-139. 
 
90 
 
 THE HEBREW INFLUENCE 
 
 the known seat of some of the Sakai after the Scythian 
 invasion of Armenia and Assyria. 
 
 Our Anglo-Saxon historian Turner points out the 
 probable manner in which this bold and enterprising 
 people were impelled westward until settled in our 
 own land. We will not follow him ; but from another 
 source we are interested to learn that the White 
 Island in the west (England?) was in India denomi- 
 nated Sacana, from the Sacas or Sacs, who conquered 
 that island, and settled there at a very early period, 
 as we find from the fact being mentioned in the 
 Puranas named Yarada and Matsya.* Captain Wilford 
 
 £ Vn s shown from these Puranas that the British Isles 
 e to be understood by Sacam, as well as certain 
 jacent parts of the Continent, such as Saxony.f 
 That these S^icas, or Sacs, were of a race iden- 
 tical with those that entered north-western India 
 and overran a great part of Asia, is either implied 
 or expressed by all historians who mention them, 
 whether in the East or the West. The fact, then, seems 
 pretty well established that the Saxon race sprung 
 from the East, and that these have opposed and super- 
 seded the dominion of old Rome wherever they have 
 reached in the West. The spreadings and doings of 
 the Saxon race constitute the chief parts of modern 
 history. There is no land where they are not^and 
 no people that has not been stirred up by them. 
 They now take the Bible with them wherever they 
 
 go, and found their commerce with the wide world 
 
 taught 
 
 upon the rights and liberties which Christianity has 
 them to value as their lives. Here, then, as 
 
 f Asiatic Res. xi. p. 54. 
 
 * Asiatic Res. vol. ii. p. 61. 
 
AND THE SAXON RACE. 
 
 91 
 
 far as the Western world is concerned, we discover a 
 people in whom are fulfilled most of the conditions 
 of the prophecies concerning Ephraim, the son of 
 that Joseph who was sold by his brethren and hidden 
 in Egypt until the whole family of Jacob and the 
 famished nations needed his manifestation as a maij^- 1 
 made wise and provident by wisdom from above. 
 Thus Ephraim, too, is hidden, and yet from him shall 
 flow the blessings of both earthly and heavenly 
 nature to enrich humanity in every clime. 
 
 The fact that we have six or seven hundred words 
 in our language of Persian origin agrees with our 
 own origin, amongst the Persians, but not of them. J 
 Hebrew roots, too, are not few amongst our homeliest 
 words. If we are related to the Sacavnur stirring, 
 restless, conquering spirit is in keeping with that of our 
 forefathers, ever famous for the bow and the battle- 
 axe. A glance at the ancient Sg£aa in the East will 
 show the likeness. They had detached themselves 
 from Persia before Alexander’s invasion. Indepen- 
 dently they fought, as allies of Darius, at Arbela. 
 They contended with Alexander’s army without dis- 
 honour. A century later they established their rule 
 from the Aral - lake to the mouths of the Indus. 
 They then invaded central India, but then fell under 
 the dominion of the Parthians, probably of the same* 
 race, and finally were absorbed in the kingdom of the 
 Sassanidce , also Saxon, pretty much as the Saxons of 
 England have become blended with the Normans, or 
 Northmen, and the Danes, all traceable to the same 
 Saxon source. 
 
 The revolutionizing influence of the Saxons who, 
 
92 
 
 THE HEBREW INFLUENCE 
 
 in olden time, took possession of a great part of 
 India, was certainly no less marked than that of the 
 Saxons who emigrated westwards. So that, if it can 
 be shown that the Saxons had any connexion with 
 the descendants of Isaac, or were in their origin of 
 the same race, then it follows that we ought to find 
 v indications of their dominance through their opinions 
 in the East as well as in the West, but more espe- 
 cially in India. And if we Englishmen are only a 
 branch of the same stock that at an early period re- 
 volutionized India, and still maintain the influence of 
 their religious ideas throughout the East, how won- 
 derful and interesting is the providential position of 
 England at present in respect to our Eastern do- 
 minion ! If we could but clearly demonstrate our 
 unbroken descent as Englishmen from the house of 
 Isaac, and believe the prophets, with what interest 
 we should look upon the promises made to Israel, and 
 try to read our destiny in the Bible! Now, whether 
 we succeed in this or not, it is plain that, the Hebrew 
 Bible being truly ours, we are involved, in respect to 
 ultimate results, in all that interests or ever did in- 
 terest, the Israelites. And we may be sure that, so 
 far as we too have a revelation, and that not merely 
 through men and angels, but by the direct teaching 
 and institutions of God through his Spirit in the 
 Church, as we Christians profess to believe, the con- 
 sequences of our neglecting rightly to employ our 
 means wall be proportionately met by condemnation 
 and dismay. If Israel has suffered as an outcast, 
 and been lost as a distinct people, for worshipping 
 Baali instead of the Holy One, shall professed Chris- 
 
AND THE SAXON RACE. 
 
 93 
 
 tians escape, who only worship Mammon, and make 
 a market of God’s holy temple? 
 
 Spiritually, at least, and therefore, doubtless, in the 
 truest and highest sense, the prophecies concerning 
 the chosen tribes are fulfilled in us. We hold the 
 oracles of God, are blessed with the dews of heaven 
 and the fatness of the earth. Nations serve us, and 
 bow down to us, and are the better for it. We are 
 lords, yea, lords over our own brethren, and “ cursed 
 is every one who curseth us, and blessed is every one 
 who blesseth us.” (Gen. xxvii. 28, 29.) We Saxons 
 are heirs of the world, not by right, but by divine 
 favour and providential training. We are bringing 
 the ends of the world together and binding mankind 
 into one compact community, by the sacred ties of the 
 highest intelligence and religion, involving, of course, 
 all material blessings. This is as it should be, for 
 earth is one orb rolling round in eternal love, and em- 
 braced in the light of Divine benevolence. But the 
 true glory is not altogether an outward and visible 
 thing. There is a glory which the eye of the spirit 
 alone can see or endure, and that glory is the unfolding 
 of the divine government in the history of the human 
 race, and especially as manifested in the fulfilment of 
 those prophecies contained in the sacred book by 
 which God will demonstrate his attributes of fore- 
 knowledge and wisdom, and prove Himself to be, in 
 one word, the Omnipotent, that is, Good Will in infi- 
 nite operation. So says the true Christian. 
 
 We are involved in the fulfilment of the prophecies 
 inspired by Jehovah, but how and to what extent the 
 future must make known. If these Sac* can be con- 
 
94 
 
 THE HEBREW INFLUENCE 
 
 nected with the Israelites, we can see how the union 
 of Israel and Judah is to be effected. From Judah 
 sprung the human and Divine Saviour of men, and 
 Israel receiving his Word hails Him as their Salvation 
 and as the reigning Sovereign of a redeemed -world. 
 Thus all nations shall be blessed by the faith that 
 unites Jews and Gentiles alike to Christ. 
 
 A work was published some time since (by Mr. 
 J. Wilson, of Brighton), entitled Our Israelitish 
 Origin. This was too much opposed to the views of 
 popular expositors to be received with the candour it 
 deserved; but it must be acknowledged that Mr. 
 Wilson in that work has done much more to meet 
 the requirements of prophecy than any that preceded 
 him ; and although we dare not follow him into all the 
 results to which he would lead us, still he has shown 
 a large amount of probability, and indeed very much 
 of the letter of Scripture, in favour of the opinion he 
 has advocated, namely, that the Saxons are the 
 descendants of Israelites as distinguished from the 
 Jews. It is not to the purpose, however, here to 
 follow in this track. Mr. Wilson has not advanced 
 any direct evidence of Saxon connexion with Israel 
 by descent, but he has indicated a great deal in the 
 Anglo-Saxon character and customs which accords 
 better with the notion of our Israelitish origin than 
 with any other explanation of our peculiarities; but 
 he lays most stress upon the circumstance that the 
 prophecies concerning the family of Joseph are not 
 fulfilled, unless in the Anglo-Saxons; a mode of 
 treating the subject in the highest degree question- 
 able, since it is necessary to the validity of such an 
 
AND THE SAXON RACE. 
 
 95 
 
 argument, first to prove our Israelitish origin by de- 
 monstrating, not only that we are derived from the 
 Sacae, but also that the Sacae were certainly Hebrews. 
 Could we but find the broken link in the chain by 
 which the Sakai or Sacae are supposed to have been 
 connected with the Israelites, we should be at no loss 
 to discover some of the modes in which the wondrous 
 prophecies, so apparently contradictory and para- 
 doxical, concerning the outcast tribes have been ful- 
 filled in their descendants; for here are we, the 
 Anglo-Saxons, with mind and heart imbued with the 
 history and hopes of Israel, elevated and enlarged 
 by the sublime doctrines and predictions of their 
 sacred seers, sages, kings, and prophets, singing the 
 songs of Zion in our temples, living in the noble 
 expectation of universal blessedness under the 
 glorious reign of the King of Salem, and desiring and 
 endeavouring to promote the coming of his kingdom 
 in all lands. The Saxons embrace the world, and 
 the devout amongst them realize in faith and spirit 
 the visions of all true prophets and seers that have 
 been since the world began, and now anticipate the 
 period when a King shall reign in righteousness, and 
 princes rule in judgment. (Isai. xxxii.) What could 
 converted Israelites do more? 
 
 But the link is broken — the connexion between the 
 Sakai and the house of Israel has not yet been found. 
 But we think we have found it at last, as we are 
 about to show something very like positive proof that 
 the Sacse and the Get®, who formerly invaded India, 
 sprang from the same source as the Saxons and 
 Goths of the West, and were directly connected with 
 
96 
 
 THE HEBKEW INFLUENCE 
 
 Israelites, or with a people who employed their lan- 
 guage. This, however, will scarcely serve to prove 
 that the Gothic and Saxon races are the direct 
 descendants of Joseph, to whom were promised all 
 the blessings of increase and abundance. The facts 
 and arguments accumulated by several writers may 
 well suffice, however, to convince us that an Israelitish 
 influence has been infused into the people from whence 
 we sprung, and that the spirit of Israel’s training, in 
 war, legislature, religion, and all outward endeavour, 
 has been operating amongst us to qualify our popula- 
 tions to colonize all countries ; and while preparing 
 the ground for the highest culture, penetrating the 
 everlasting hills for gold and treasure, traversing all 
 seas, building docks in every harbour, intersecting the 
 mountains and the valleys with roads of wrought 
 iron, riding on fiery chariots with the speed of tem- 
 pests, sending forth their thoughts and words on 
 lightning wings from land to land, and declaring 
 everywhere, this earthly earnestness notwithstanding, 
 that this world is not our rest. These, however, are 
 not the positive marks by which the offspring of the 
 escaped remnant is to be known at last. 
 
 Still these Sacce are too peculiar in their rise and 
 history not to be intended by Providence as one of 
 the grand way-marks by which the patient and 
 humble inquirer after evidences of Divine purpose in 
 the distributions of mankind may expect to be 
 directed in the right road to the end he seeks ; for he 
 knows that all that stands prominently forwards in 
 the world’s history is intended in a special manner to 
 elucidate some point in the prophetic Word. The 
 
AND THE SAXON KACE. 
 
 97 
 
 ways of God to man, as verbally revealed on the prin- 
 ciples of moral law in the books and in the experiences 
 of the Hebrew people, are also revealed in the world’s 
 history. There is indication that the Sac®, if they 
 took not their name from the house of Isaac, were at 
 least connected with Isaac’s descendants. The word 
 Sacce or Sakai is remarkable in the history of lan- 
 guage, and the philologists have been unable satisfac- 
 torily to trace its origin. The word Isaac is equally 
 remarkable, but we are told its derivation in the 
 ! story of Isaac’s parentage and home-life. (Gen. 
 xvii. 17.) It is from pnx, and means laughter, 
 either as expressive of derision, incredulity, or joy. 
 The initial I is not essential to it, and is perhaps 
 prefixed to make it a personal as well as prophetic 
 designation. Now, as we find this name adopted by 
 the house of Israel and applied to them by the pro- 
 phet Amos, who denounced them and their idolatries 
 in this name not long before their banishment, we 
 have only to discover reason and occasion for their 
 using this designation afterwards, to account at once 
 for the name Sacas and all that is connected with it. 
 In Amos (vii. 9) the word Isaac is employed as 
 synonymous with Israel. It was after the tribes of Israel 
 had separated themselves from Judah, and thus also 
 from the hopes and promises connected with the house 
 of David, that they acquired this name. After they had, 
 in their pride and independence, sought another king, 
 and one of their own, rather than accept any in the royal 
 line to which the prophecies had pointed for the 
 Messiah and the everlasting kingdom, the prophet 
 calls them the house of Isaac. This is memorable. 
 
98 
 
 THE HEBREW INFLUENCE 
 
 They did not think by this rejection of God’s Anointed 
 to reject the hopes of Israel, but rather in their wil- 
 fulness appeared to fall back upon the anterior 
 promise, and to look for blessing and power in the 
 name of Isaac, the true seed of Abraham, in whom all 
 the nations of the earth should be blessed. They 
 arrogated the right of dominion in this name when 
 occupying the hills of Samaria; and it is therefore 
 highly probable that, when the conquering Assyrian 
 king drove all their families from their fatherland, 
 they still boasted of their descent from Isaac. They 
 preferred to mingle idol- worship on high places with 
 their traditional ritual, and thought, perhaps, with 
 the opinionated and Cainlike spirit of refiners of 
 God’s ordinances, to honour Jehovah more by calling 
 Him Baal , or Lord of all , than by worshipping Him as 
 the God of their fathers and the chosen people only. 
 The origin of the name Sacce , or Sakai , for the inha- 
 bitants of that part of Armenia which the Sac® 
 occupied after the expulsion of the Scythians, is 
 thus naturally accounted for. That they should be 
 confounded with the Scythians is equally natural, 
 especially as there is reason to suppose that they 
 afterwards colonized amongst that wide-spread race 
 of marauders, and gave their name to the country 
 they occupied beside the Massageta?. They attained 
 so conspicuous a position amongst the Scythian 
 nations, from superior arts, prowess, and industry, as 
 at length to give their royal name to the dominant 
 part of that race. It is at least remarkable that the ' 
 name Sacce is not applied by the classic historians 
 and geographers to any tribe of the Scythians until 
 
 
AND THE SAXON RACE. 
 
 ' 99 
 
 some time subsequent to the exile of the house of 
 Isaac. 
 
 History assures us that the Israelites were per- 
 mitted to exercise very remarkable influence during 
 their captivity. It was a family of the exiles named 
 Shambat that reigned in Armenia for a considerable 
 period, as it is said, contemporary with Nebuchad- 
 nezzar.* Then, again, Daniel and his compatriots of 
 the royal house of David were elevated to positions 
 of the highest influence during the reign of Darius, 
 and by the wonders that God wrought through the 
 holy name of Israel’s Jehovah, became dreadful and 
 revered throughout and beyond the Persian dominion, 
 which extended from this side of the Euphrates to 
 the Indus, and from the Caspian to the Arabian Sea. 
 After the Persian empire came under the power 
 of Nebuchadnezzar, king of Babylon, the name of 
 Daniel’s God was known to many tongues ; and all 
 people, nations, and languages that could be reached 
 by the messengers of the mighty despot, now restored 
 to his reason, were exhorted by him to praise, extol, 
 and honour the King of Heaven — the self-existent 
 Deity of the Jews — “ all whose works are truth, and 
 his ways judgment, and who abases all who walk in 
 pride.” (Dan. iv. 37.) If that strangely beautiful 
 episode of history, the book of Esther, relates to the 
 condition of those Jews who remained in the land of 
 their exile after the return of their brethren to Jeru- 
 salem (b.c. 536), as it appears to do, we have evi- 
 dence that they were at that time very numerous and 
 influential. The events related in the story are said 
 
 * See Armenia, in Penny Encyclopedia. 
 
 H 2 
 
100 
 
 THE HEBREW INFLUENCE 
 
 to have occurred in the reign of Ahasuerus, who is 
 supposed to be the same as Artaxerxes (b.c. 462). 
 It is stated that his dominion extended from India* 
 to Ethiopia, over a hundred and twenty-seven pro- 
 vinces. (Esther i. 1.) It must, therefore, have em- 
 braced all the countries into which the Ten Tribes 
 were deported by the Assyrians. If, therefore, the 
 Ten Tribes, as a body, were still in those countries in 
 the time of Esther, we might reasonably expect to 
 find something concerning them in this book ; but we 
 do not. Throughout, the Hebrews are named by the 
 designation invariably and distinctively applied only 
 to those attached to the house of Judah — Judeans or 
 Jews (D'TiiTn). This is remarkable, as the circum- 
 stances related would necessarily have involved all 
 the Israelites then in those countries. Esther had 
 been providentially elevated to an influential partner- 
 ship in the throne of the splendid tyrant Ahasuerus. 
 Haman, one of his nobles, in envious and ignoble 
 pride, endeavoured to resist the encroachments of 
 Jewish influence; and he contrived to obtain an edict 
 for the entire destruction of the Jews, on the ground 
 that the national and established religion was endan- 
 gered by them. (Esther iii. 8, 9.) A day was ap- 
 pointed for a general massacre of the ambitious 
 
 * India is here called 1~Tn. or Hodhu. Is it not probable that this name 
 is from Ayodhya (? mVil). now Oude, which, according to the Rama- 
 yana, once ruled over all India ? The first dynasty of Oude is said to have 
 been founded by Ramah, a sort of hero-divinity, who came from his holy 
 mountain west of Caubul, probably Indo-Koosh. Now Raamah is the son 
 of Cush, or Koosh, the grandson of Noah. (Gen. s. 7.) Indo-Koosh takes 
 its name from this Cush, the son of Ham. May not the hero Ramah be 
 the same as this Raamah ? 
 
AND THE SAXON RACE. 
 
 101 
 
 exiles; but in the meantime Hainan's craft was de- 
 
 % 
 
 feated. The king’s heart, strong in wilfulness, was 
 weaker than the voice of woman; for it is ordained 
 that the eloquence of beauty, love, and faith shall 
 be always stronger than the changeless laws of the 
 Medes and Persians; for such laws are made in the 
 strength of man, but nature is the strength of God. 
 The Jews were to be slaughtered; the word had gone 
 forth, and could not be recalled ; their enemies were 
 armed, and animated with the hope of a rich and 
 easy spoil. (Esther ii. 16.) But a counter-edict gave 
 the Jews the right to defend themselves, and they 
 vindicated their right like men possessed of noble 
 
 ■ hearts and trained to the high thoughts and deeds of 
 a patriotic and divine creed. u They gathered them- 
 selves together in their cities throughout all the pro- 
 vinces of the king” (ix. 2), and “slew seventy-five 
 thousand of their enemies,” and “ had the rule over 
 those that hated them,” though “ they took no prey ” 
 (ix. 16). Now, in all this none of the Ten Tribes 
 were concerned, but only the Judeans; from which 
 we infer that the Israelites, who delighted to call 
 themselves Beni-Israel, had before that departed as 
 a body from Media and Persia. During the twenty- 
 eight years in which the Scythians kept the Medes, 
 Persians, and Assyrians in subjection, the Israelites 
 must have enjoyed ample opportunity to become 
 acquainted with them, and afterwards to join them, 
 if, as we have reason to believe, the Scythians were 
 friendly to them. And if they went, where were they 
 so likely to go as into the countries on the borders of 
 the Caspian Sea, where the Scythians predominated? 
 
102 
 
 THE HEBREW INFLUENCE 
 
 We know that Ezekiel was consulted by the elders of 
 Israel when on the banks of Chebar, and when at Tel- 
 abib he visited his exiled brethren. This was about 
 594 b.c. He then told them of his vision, and they 
 appear to have spoken of their desire to go into some 
 country beyond ; .probably some place that might be 
 known as the Highland, or high place, such as the • 
 steppes of Tartary; for he states, as if in reference 
 alike to their desires, their destiny, and their idolatry, 
 that he “ then said unto them, What is the high place 
 whereunto ye go? the name thereof is even called 
 Bamah [a high-place] unto this day.” This play 
 upon the words the high-place and a high place is 
 utterly unaccountable, except on the supposition of 
 their having mentioned their going collectively to 
 some land to which they gave the name of Habamah. 
 The places in which they were accustomed to conduct 
 their idolatrous worship were called liigh-places; but 
 it is evident such places were not here meant, for the 
 prophet, after telling them how God would judge and 
 scatter them and pour his fury on them, and purge 
 out the rebels and not let them enter the land of 
 Israel, adds,“ As for you, 0 house of Israel, thus saith 
 the Lord God, Go ye, serve ye every one his idols, 
 and hereafter [also], if ye will not hearken unto me, 
 but pollute ye my holy name no more with j T our 
 gifts and your idols.” (xx. 39.) God declares He 
 will “ bring them out from the people and gather 
 them from the countries where they are to be scat- 
 tered ;” “ and will bring them forth out of the 
 
 country where they sojourn, but they shall not enter 
 into the land of Israel” (xx. 33-39). As heretofore, 
 
AND THE SAXON RACE. 
 
 103 
 
 so hereafter, they shall go and still serve idols. They 
 talk of going to some high place called the Bamah; 
 ■were they not always going to Bamah, for is not that 
 the name of the places in which they were constantly 
 committing idolatry with steady devotion? Go, says 
 the prophet, go to your desired Bamah ; serve your 
 idols, when there, as you do now; but know, God, 
 whose name you pollute, will judge you there. We 
 may possibly see more of the meaning of this Bamah 
 as we proceed. We must not here lose sight of the 
 significant fact that the prophet foretells that, though 
 these Israelites desired to be like the heathen, they 
 should not be so. “ That which cometh into your 
 mind shall not be at all, that ye say, we will be as 
 the heathen, as the families of the countries, to serve 
 wood and stone” (xx. 32). They are to be distinct 
 from ordinary idolaters in their idolatry, not actually 
 worshipping wood and stone as gods. According to 
 the best chronology we can get on the subject, it 
 appears that the prediction of their exodus from 
 Assyria was delivered about the year 594 b.c., or 
 seven years after the captivity of Jehoiachin (com- 
 pare Ezra i. 2 with xx. 1), two years after the vision 
 on the banks of the Chebar (now Khabur). The 
 Scythians had been expelled but a few years before, 
 for Cyaxares I. reigned forty years (Herod, i. 106), 
 and died 600 b.c., soon after his conquest of Nineveh, 
 which he undertook immediately subsequent to their 
 expulsion. There was, doubtless, sympathy between 
 the Scythians and those Ephraimites who were given 
 up to idolatry and the worship of high places ; they 
 were alike prone to intoxication and famous for the 
 
104 HEBREW INFLUENCE AND THE SAXON RACE. 
 
 use of the bow. In Persian, Sacai, that is, a Sacian, was 
 synonymous with glutton and drunkard,* which are 
 terms applied by the prophet to the house of Isaac; 
 and, if historians may be trusted, the Saxon branch 
 of the Scythian family have always taken so very 
 kindly to their food and their drink as to worship their 
 gods with gluttony and drunkenness. 
 
 But where shall we find any record of the exodus 
 of the Ephraimites, the house of Israel, the house of 
 Isaac, the house of Joseph, the rebellious house? By 
 all these names had the prophets addressed them; 
 but, after Ezekiel, no prophet mentions them. Daniel 
 ignores them ; Haggai has no message for them ; Ezra 
 and Nehemiah fail to account for them. Where are 
 the} 7 ? We may better answer that question when 
 we have considered another, which shall form the 
 subject of a distinct chapter. 
 
 * An. Hist. Un. vol. xx. p. 15. 
 
105 
 
 t 
 
 CHAPTER Y. 
 
 Israel’s new names. 
 
 Did the Israelites acquire other names during their 
 captivity ? 
 
 At the time that Ezekiel visited the captives by the 
 river Chebar, Nebuchadnezzar was ruler, not only over 
 the kingdom of Babylon, but also over the whole of 
 Assyria, Nineveh having been taken and added to 
 Media, so that all the Hebrew captives were under 
 his dominion. The Israelites of the captivities under 
 Tiglath-Pileser and Shalmaneser were in Media and 
 in the country about the Chebar. They had been 
 there nearly a hundred years, and were probably 
 very numerous at the time when Nebuchadnezzar 
 founded the Babylonian empire and conquered Judea. 
 We should therefore expect to discover some traces 
 of their existence in the profane historians of the 
 Babylonian and Median empires. It would be in 
 vain, however, to look for them under the name of 
 Israelites or Hebrews, seeing that as such they had 
 lost their nationality. We should therefore seek 
 them under some name expressive of their condition 
 at present, rather than as indicating their nation. I 
 think that those who dwelt in Assyria acquired the 
 name of Sacie, and that those in Media will be found 
 in the Budii (BouSiot), said by Herodotus to be a 
 
106 
 
 Israel’s new names. 
 
 tribe of the Medes. (Herod, i. 101.) The Budii ap- 
 pear to be the same as the Putiya of the Persians, 
 and are supposed by Rawlinson to be the Budii of 
 the Babylonian inscriptions. This able writer also 
 regards these Budii as a Scythian people, and deems 
 it probable that they may be identified with the Phut 
 of Scripture; but I would accept the Persian name, 
 Putya or Puthya , as a name likely enough to be ap- 
 plied to the Israelitish people by themselves — n\n3 = 
 broken of God. That the Budii are mentioned by 
 Herodotus as a Scythian people, and also as a tribe of 
 the Medes, may be accounted for very easily, if it can 
 be shown that they were neither, but really Israelites 
 hidden under this name, both in Media and Scythia ; 
 and, of course, on the same ground, their supposed 
 identification with Phut is at once disposed of. As, 
 however, the Budii will be fully considered in a suc- 
 ceeding chapter, I will leave them at present with 
 a simple assertion of their being most likely Israelites, 
 a people to whom the word Budii would very well 
 apply, seeing that, as a Hebrew word, it would signify 
 the separated people (*"q). There is another people, 
 named Sukhi , in the inscriptions deciphered by Raw- 
 linson. This people dwelt by the Chebar; probably on 
 the site of the modern Zacho or Sacho. These people 
 may possibly be identified with the Sac®, or Sakliai, 
 who afterwards get confounded witli the Scythians, in 
 consequence of their being mixed with them. All 
 the reasons for this identification cannot be at present 
 stated ; but one strong reason appears in the fact that 
 they occupied the situation between the Tigris and 
 Euphrates by the Chebar, where Ezekiel met the 
 
ISRAEL’S NEW NAMES. 
 
 107 
 
 Israelitish captives, whom I have endeavoured to 
 identify with the Sacte, on the supposition that they 
 adopted this name in remembrance of their descent 
 from Isaac ; but the word not having come to us with 
 its original orthography, we reason on the subject with 
 the more difficulty. Could we find the word Sacae 
 spelt in characters equivalent to the three letters that 
 form the root of the word Isaac — pnx, the ques- 
 tion would be almost decided, for the word is too 
 peculiarly Hebrew in its form to have any other 
 derivation than that assigned to it in Holy Writ. 
 (Gen. xxi. 6.) Now, I think we have the word pre- 
 cisely in those equivalents in the Scythic version of 
 the Behistun inscription, so ably presented to us in the 
 memoir thereon by Mr. E. Norris.* This version may 
 or may not be Scythian ; it is enough for our purpose 
 that we find the word we want inscribed on a rock in 
 Persia about the time of Cyrus. The word consists 
 of three characters, which Mr. Norris renders Saakka, 
 but which in Hebrew equivalents would probably 
 stand as pns, the very word Isaac without the initial 
 yod , which properly makes no part of the name. If 
 we suppose the name SuJchi to be derived from any 
 other Hebrew word common to the Chaldees also, 
 we may perhaps find it in "pttf; which would still 
 apply to the Israelites, for, as a name, it would mean 
 a people emptied from one place into another. We 
 have the same word in use amongst us, and to sack a 
 city is to empty it of treasure. We might imagine 
 several derivations of the word; but we need not 
 wander into further conjecture, as it is enough that 
 
 * Journ. Roy. As. Soc. vol. xv. art. 1, p. 206. 
 
108 
 
 Israel’s new names. 
 
 the country inhabited by the Israelites had a name 
 which so far connects them with the Sacae, or Sakhai, 
 for by and bye we shall discover this name in dis- 
 tinct connexion with a people that used the Hebrew 
 tongue. The only Hebrew equivalent for the name 
 of the people called by the Latins Sacae and the 
 Greeks Sakai (2a/ccu and 2a'/cac) is that already given 
 as the equivalent of the Behistun inscription, and in 
 English the Sacs or Saxons. That the Sacae had 
 some remarkable bearing upon the Babylonians is 
 evident from a singular festival celebrated amongst 
 them called Sacca or Sacea. Athenaeus, after Be- 
 rosus, informs us that the festival was instituted 
 in consequence of a signal victory obtained by Croe- 
 sus, King of Lydia, over the Sacae, said by Athenaeus 
 to be a Scythian people. This took place about 
 562 b.c. The Babylonians were at that time the 
 allies of the King of Lydia; but the circumstances of 
 the festival celebrated by the Babylonians in remem- 
 brance of that event are of too remarkable a character 
 to be explained by the mere fact of the alliance. 
 Five days every year were devoted to this festival 
 by the Babylonians; during which the slaves or 
 servants commanded their masters, one of them being 
 for the time constituted chief over the house, and 
 wearing a kind of royal robe, which they called 
 Zagana.* It would appear, therefore, that this 
 victory of Croesus over the Sacae in some way 
 related to the mastery of the Babylonians over 
 their slaves. Is it not, then, probable that these 
 Sacae were at one time in the position of slaves or 
 
 * Anc. Hist. Univ. vol. iv. p. 121. 
 
Israel’s new names. 
 
 109 
 
 captives to the Babylonians, and that they had es- 
 caped from their dominions, and for a time assumed 
 a royalty of their own, and possessed a power which 
 even Croesus might boast of having checked? That 
 the Babylonians had reason to rejoice in his victory 
 is evident; and perhaps their rejoicing maybe ex- 
 plained, if we suppose that the Sacce and the Scythians 
 were encountered by Croesus when on their way to 
 invade the Babylonians, who would not only remem- 
 ber that the Scythians had not long before “ become 
 masters of all Asia ” ( Herod. ) for twenty-eight years, 
 but were the more to be dreaded now as led on by 
 the Sacae, who desired to avenge themselves upon 
 the tyrants who had enslaved them. Zagana was 
 probably the name of the robe worn by the chiefs or 
 prefects, a title among the Babylonians and 
 
 Persians, and amongst the Jews also, after their 
 return from captivity. In the Behistun inscription 
 we find three classes of Sacae referred to (p. 150); 
 namely, the Sacae named next to India, the Sacae 
 who use arrows, and the Sacae who are said to be 
 beyond (?) the river. We therefore find them scat- 
 tered very widely, and no longer constituting one 
 people or nation, although evidently one race; which 
 is just the condition in which we should expect the 
 house of Isaac to be found at that time, under the 
 circumstances to which we know they must have 
 been exposed, first, from their separations in their 
 early captivity, and then from the wars and divisions 
 in the countries they occupied. The river referred 
 to must have been either the Tigris or the Euphrates. 
 The word rendered beyond ( vittuvanna ) would, 1 
 
110 
 
 Israel’s new names. 
 
 conceive, be better rendered gone beyond, implying 1 
 their voluntary removal from their original seat (by 
 the Chebar) ; a fact which would fully accord with 
 the testimony of Esdras and the facts already stated. 
 The Ephraimites, or house of Isaac, were notable as 
 bowmen (see Ps. lxxviii. 9); and here the use of the 
 arrow is given as characteristic of one division of the 
 Sacae, as it was of the Sacae that Cyrus and Alexander 
 the Great encountered to their cost ; and we know the 
 Saxons that fought their way to England were also 
 famous bowmen. 
 
 As one class of these Sacae, at the time of the 
 Behistun inscription, dwelt in the north about the Cas- 
 pian sea, and another at the north-west of India, we 
 may well imagine the third class, seemingly a peace- ■ 
 able people, on the west of the rivers Tigris and 
 Euphrates, desirous of being united with their breth- 
 ren, whom they could have no hope of reaching 
 through Media and Persia, which were now the lands 
 of their foes; and therefore their course could only 
 be through the passes of the Massa, or Mount Mesha, 
 on the western side of the Caspian, through which 
 the Scythians are said by Herodotus to have entered 
 Armenia. The Massagetae and the Scythians were 
 probably ready to let them settle amongst them, or to 
 pass on; and, in fact, the early history of the Sacae is 
 mixed with those nations, so much so, that they have 
 been confounded together. In looking over the his- 
 tory of Media we find that Ctesias* leaves the Sacae 
 and the Medes at peace with each other after a long 
 struggle together, the Sacae having been led on by a 
 * Diod. Sic. 1. ii. c. 3. 
 
ISRAELS NEW NAMES. 
 
 Ill 
 
 wonderful heroine named Zamara.* This may be in 
 some measure fabulous as to date, but is likely to have 
 been asserted on other grounds than that of imagina- 
 tion. Such a statement points to some such reality. 
 Then, again, the Parthians are said to have revolted 
 from the Medes under the protection of the Sacae who 
 inhabited Mount Haemod us, which separates India from 
 Scythia. Thisagain points to the standing of these Sacae 
 in relation to the Medes, and also indicates the direc- 
 tion in which we are to look for “ the peculiar people.” 
 There were no impediments in the way of their 
 colonization among the Scythians, and, in fact, the 
 existence of a new people under the name of Sakai, 
 or Sacae, about the east of the Caspian Sea and on the 
 northern side of the Imaum mountains, is proved by re- 
 ference to the historians already quoted in the extract 
 from Turner’s History of the Anglo-Saxons, and also 
 by the name of the country being given in the Be- 
 histun inscription as under the protection of Darius, 
 the son of Idystaspes (b.c. 555). The Sacae, like 
 most of the tribes of Israel, who once inhabited the 
 mountains of Samaria, were a pastoral as well as a 
 warlike people, and the country into which we shall 
 trace the Sakai, or Sacae, was peculiarly adapted to 
 the wants and habits of such a people. That a large 
 body of Hebrews did proceed northward from Ar- 
 menia, and were resident in the neighbourhood of the 
 Caspian Sea, appears probable, as already stated, from 
 the circumstance that, after the Jews were permitted 
 to return to Palestine, Ezra sent to the chief of 
 the place, Casipliia (Ezra viii. 7), for ministers. 
 
 * Anc. Hist. vol. v. p. 25. 
 
112 
 
 ISRAEL S NEW NAMES. 
 
 It is important to observe that the Caspians are 
 mentioned by Herodotus in connexion with the Sacae 
 as united tributaries to Darius, son of Hystaspes. 
 (Herod, iii. 93.) This Darius was king of Babylon, 
 Media, and Persia. (Dan.xi. 2). Here we again observe 
 also that the Babylonian title Sacaj is not vernacu- 
 lar but foreign, and, as used by them, simply means 
 “ the tribes,” corresponding to the Greek I ~lap$v'\oi.* 
 Ezra’s message is remarkable, and proves that Hebrews 
 were not only dwelling near the Caspian, but ob- 
 serving Hebrew rites there, and were subsisting under 
 a government of their own. Ezra states : “ I sent 
 them [the messengers] with commandment unto 
 Iddo, the chief of the place Casiphia, and I told them 
 what they should say unto Iddo and to his brethren 
 the Nethinims at the place Casiphia, that they should 
 bring- unto us ministers for the house of God.” We 
 have the authority of Dr. Henderson for interpreting 
 the word Casiphia as the name of a country border- 
 ing on the Caspian Sea.f Hebrew remnants of the 
 captivity are still resident on the eastern borders of 
 the Caucasus. But when we come to speak of the 
 Sacte in northern India we shall find distinct evidence 
 that the Nethinim were there also, and known by the 
 name of Botans. It is not unlikely that the people 
 called Isicki, who were for the first time allied with 
 Rome in the consulate of Nero, were Hebrews; and 
 their name certainly associates them with the house 
 of Isaac. But Tacitus, in alluding to their usefulness 
 in the Roman invasion of Armenia under Tiridates, 
 
 * See note in H. C. Rawlinson’s Herodotus — Cimmerians, 
 f Russian Researches. 
 
ISRAEL’S NEW NAMES. 
 
 113 
 
 implies that they so effectually aided Carbulo because 
 they were good horsemen and well acquainted with 
 Armenia; characteristics that would well accord with 
 remnants of the Sac®, who conquered that country, 
 according to Strabo, and whom we suppose to have 
 gone through that country in their passage to the 
 land of the Scythians. 
 
 We seem to get a glimpse of the Sac® again in the 
 mightiest dynasty of the Parthians. The Sassani, or 
 Saxani, threw off the authority of the Assyrian kings 
 and founded an independent kingdom, which subse- 
 quently extended from the Indus to the Euphrates, 
 and from the Oxus to the Persian Gulf. Were not 
 the Saxani, Saxons? The last of the Sassanide kings 
 was Yesdigird, who set himself to harass the Jews 
 in Persia (Heb. Liter, p. 217); but it is remarkable 
 that those who sided with the house of David, or the 
 so-called Davidic family, were all put to death. This 
 took place about a.d. 651, when the Chalif Omar’s 
 all-subduing arms had made Persia desirous of the 
 triumph of the Crescent. This distinction between 
 Jews of the Davidic family and other Israelites in- 
 dicates that the majority of the great multitude of 
 Hebrews in that country, at that comparatively recent 
 period, were Beni-Israel, and that they ultimately sub- 
 mitted to Mahometan influence ; so that, if we are to 
 find any of their descendants there now, we are to 
 find them as Mahometans. 
 
 This dynasty, according to Justin, was called Par- 
 thian, from a Scythian word signifying the banished 
 or the exiles. Some say the Parthians were the 
 same as the Get®, Massaget®, or European Goths. 
 
 I 
 
114 
 
 Israel’s new names. 
 
 Strabo says that Arsaces, who founded the kingdom of 
 Parthia, was a Sacean or Saxon. But the fact seems 
 to be that the first Saxons who reigned in Parthia 
 took this name because they were Sacte from the pro- 
 vince Aran — hence Arsaces. This titular appellation 
 
 was first assumed by the princes of Parthia 254 b.c. 
 The first who took this name was a native of Balkh 
 in Bactria. He revolted from Antiochus Tlieus, slew 
 Agathocles, the governor of Parthia, and took the title 
 of Great King. The country of the Sacae, or Sacha? (or 
 the tribes — Sanscrit), is called in the Puranas Saca- 
 dicipa , a country among the fountains of the Oxus; 
 and from this name, Saca-dwipa , the Greeks composed 
 the word Scythia — 2/c vOai.* They are the same 
 
 people who destroyed Cyrus and his hosts (according 
 to Herodotus), who paid tribute to Darius, who as- 
 sisted Xerxes, and who overthrew the dominion of 
 the Seleucian dynasty in Bactria, about 130 b.c. 
 Parthians and Medes were amongst the devout Israel- 
 ites who were present on the day of Pentecost in 
 Jerusalem. Israelites must have been mixed with the 
 Parthians on any hypothesis; and if, as Josephus 
 asserts, the descendants of the captives of Assyria 
 were dwelling in countless numbers beyond the Eu- 
 phrates in his day, then there is nothing improbable 
 in the opinion that the Parthian dynasty of the 
 Sassani, if not Israelitish, was sustained at least by 
 Israelites. And if they were one with the Sacte and 
 Sassanes, we discern how, in the usual order of Provi- 
 dence, the people once oppressed by Assyrian tyrants 
 
 * So says Major Tod in his account of Greek and Parthian medals ; but 
 we find the word Skuta for Scythia in the Babylonian and so-called Scythian 
 of the Behistun inscriptions as early as Cyrus. 
 
Israel’s new names. 
 
 115 
 
 should become the means of destroying their power, 
 so that Nineveh and Babylon and Persepolis should 
 perish and be interred under the wanderers’ feet. We 
 at least discover in the changes in the country of 
 Israel’s exile, subsequent, if not previous, to the Jews’ 
 return from captivity, abundant opportunity for a 
 people so well trained to warfare and toil as these 
 Israelites were, to have proceeded into another country, 
 if they had desired it. They did desire it. It is 
 true we have found few traces at present, and we do 
 not expect to find positive proofs of the progresses of 
 the Beni-Israel until we have advanced further. It 
 appears to have been the purpose of Providence, in 
 connexion with the fulfilment of the Scriptures, to 
 conceal the paths of the outcast tribes until the final 
 winding up of history, when it shall be demonstrated 
 that the Spirit which inspired the prophets is the self- 
 same Spirit that set bounds to human revolutions, and 
 scattered the nations like seed from the sower’s hand 
 into ground prepared to produce fruit for the garner 
 of God. 
 
 But did the Ten Tribes ever leave the land of their 
 captivity? If we had found it plainly written in the 
 pages of Herodotus that the Ten Tribes did desire to 
 leave that land, and did accomplish their desire, but 
 few among us would question the fact. Now, we 
 have already appealed to historic evidence of a fact 
 quite as well preserved and quite as authentic as any 
 in Herodotus, or Xenophon, or Pliny, and it is only 
 called apocryphal, or doubtful, in comparison with our 
 canonical Scriptures. In the 2nd Esdras xiii. 39-46, 
 are these words : “ And whereas thou sawest that he 
 
 i 2 
 
116 
 
 ISRAEL’S NEW NAMES. 
 
 [z.e., the Son of God] gathered another peaceable 
 multitude unto him; those are the Ten Tribes which 
 were carried away prisoners out of their own land in 
 the time of Osea the king, whom Salmanasar, the King 
 of Assyria, led away captive, and he carried them 
 over the waters, so they came into another land. 
 But they took this counsel among themselves, that 
 they would leave the multitude of the heathen, and 
 go forth into a f urther country, where never mankind 
 dwelt, that they might there keep their statutes, 
 which they never kept in their own land. And they 
 entered into Euphrates by the narrow passages of the 
 river [in Armenia]. For the Most High then showed 
 signs for them, and held still the flood till they were 
 passed over. For through that country there was a 
 great way to go, namely, of a year and a half; and 
 the same region is called Arsareth. Then they dwelt 
 there until the latter time ; and now, when they shall 
 begin to come, the Highest will stay the springs of the 
 stream again, that they may come through ; therefore 
 sawest thou the multitude with peace.” I presume 
 that the word JTRiTiN (Arsareth) may be fairly and 
 properly rendered by its exact equivalent Oriens, the 
 Orient, the land of the far East, the country always 
 called Oriental. Unfortunately we do not possess the 
 Hebrew word which would decide the point, as the 
 books of Esdras have reached us only in Greek. Let 
 us take this remarkable passage at its value as an 
 early historical evidence in proof of the fact that the 
 Ten Tribes left the place of their captivity for an 
 abode more to their minds in the East, while the 
 people that might otherwise have prevented it were 
 
Israel’s new names. 
 
 117 
 
 restrained by the providence of God.* In chap. xx. 
 of Ezekiel, verse 38, there is a strong confirmation of 
 this passage ; God says, “ I will bring them forth out of 
 the country where they sojourn , and they shall not enter 
 into the land of Israel .” When denouncing the false 
 prophets of Israel the prophet Ezekiel also declares 
 that “ They shall not be written in the writing of the 
 house of Israel , neither shall they enter into the land of 
 IsraeV' (xiii. 9). We must remember that Ezekiel 
 was himself at that time an exile, and amongst the 
 Israelites by the river Chebar. (Ezek. i. 1, 3.) Now, 
 if the captives are conducted forth from the land of 
 their captivity, and yet they do not return to Pales- 
 tine, where do they go? Hosea prophesied that they 
 would refuse to return after they had been sent into 
 Assyria (Hos. xi. 6) ; and Amos, in predicting the wan- 
 derings of outcast Israel in search of divine direction, 
 says, “ They shall wander from sea to sea , and from the 
 north even to the east, and shall run to and fro to 
 seek the word of the Lord, and shall not find it." (Amos 
 viii. 12.) This prediction could not have been 
 verified by any wandering to and fro in Palestine, 
 for the word of the Lord was always there. And 
 besides, from sea to sea, could not be from the north 
 to the east in their own land. Other passages from the 
 prophets concerning the same subject guide us to 
 the locality in which the peculiar and pure remnant 
 of Israel, escaped from Assyria, is to be found in the 
 latter day; for when Judah and Ephraim are to be 
 
 * When questioning the authority of Esdras, it will be right to remem- 
 ber that our Lord appears to quote that book. Compare Matt, xxiii. 34 
 with 2 Esdras i. 32, and Matt, xxiii. 37 with 2 Esdras i. 28-33. 
 
118 
 
 Israel’s new names. 
 
 called home together, it is to be from the West and 
 from the East. 
 
 Jeremiah, who prophesied to the Jews concerning 
 their captivity and restoration, while exulting in the 
 redemption of Judah, and anticipating the song 
 of joy on the height of Zion, when the Jews 
 should be ransomed from the hand of the strong, in- 
 troduces a beautiful episode in remembrance of the 
 Israelites who had long been banished. Personifying 
 the people under the name of their Eamah, he pre- 
 dicts comfort for the weeping Rachel. Then bursting 
 forth with Divine remonstrance and tenderness, 
 Ephraim is called to remembrance as a dear child. 
 But, as if this idea were not tender enough, the whole 
 people is called back as by a father’s voice addressed 
 to a wandering daughter. The refusal of Israel to 
 look to Zion is foreseen, the outgoing of the nation 
 to a further country is foretold, and she is recalled. 
 “ Set thee up way marks, and make thee high heaps ; 
 set thine heart towards the highway, the way thou 
 wentest; turn again, 0 virgin of Israel, turn again to 
 these thy cities. How long wilt thou go about, 0 
 thou backsliding daughter?” (Jer. xxxi. 21, 22.) 
 I believe that the course which the Israelites took is 
 marked by those tumuli and high heaps which extend 
 from the north of the Caspian into Western India. 
 
 Writers whose theories concerning the Israelites 
 would be disturbed by the testimony of Esdras above 
 quoted, endeavour to dispose of it by a bold stroke. 
 Thus Dr. Grant, believing that the Israelites as a body 
 never left Assyria, but are now in Kurdistan, says that 
 Esdras, in the passage referred to, meant only to 
 
Israel’s new names. 
 
 119 
 
 describe the captivity by Shalmaneser (2 Kings xvii. 
 6), and adds, that as the Israelites on that occasion 
 crossed the Euphrates, and that as the Tigris unites with 
 that river, therefore it was probably included under 
 the same name, and the country of Arsareth may be 
 the same as Hattareh ( i.e . Halah), or Ararat.* But 
 why assume that the distance between Palestine and 
 Armenia would require, in ordinary Oriental parlance, 
 a year and a half for a caravan to traverse? Then 
 too, it is evident that the writer of the second book 
 of Esdras speaks of himself as once among the cap- 
 tives, and therefore we may be well assured that, 
 when he spoke of their going forth into a further 
 country, he did not mean to say that they only went 
 from Samaria to Assyria ; for it is while in Assyria 
 they resolve to go into a further country, and that 
 country requiring a year and a half to reach. 
 
 A fatal objection to Dr. Asahel Grant’s hypothesis 
 is the fact that the number of these remnants of 
 Israel is so small, being only about 200,000 as the 
 whole progeny of the Ten Tribes. It is calculated 
 that the Jews descended from Judah and Benjamin 
 alone, at the present time, amount to nearly nine mil- 
 lions. When we remember that it is to the tribes 
 descending direct from Joseph that the blessing of 
 increase is especially promised, it is evident that the 
 few Israelites remaining in Kurdistan cannot repre- 
 sent them : “ I will be as the dew unto Israel ; he 
 
 shall grow as the lily and cast forth his roots as 
 Lebanon. His branches shall spread, and his beauty 
 shall be as the olive-tree. Ephraim shall say, What 
 
 * Murray’s third edition of Grant’s “ Nestorians,” p. 202. 
 
120 
 
 Israel’s new names. 
 
 have I to do any more with idols; I have heard him, 
 and observed him; I am like a green fir-tree. From 
 me is thy fruit found.” (Hos. xiv. 6-8.) 
 
 We will take it for granted, then, that the Ten 
 Tribes, that is, the rebel house of Israel or Isaac, did 
 leave the land of their captivity and pass into the 
 north, and that from thence they were dispersed in 
 various directions, but that the main body of them 
 ultimately settled in the East. Mr. Forster observes 
 that “ there is great probability that the Arsareth, or 
 Iiasarah [why drop the r?], to which the Israelites 
 went, is the very nation and country named by 
 Ptolemy Bar-Zaura, Bar meaning sons in Syriac. 
 The Hebrew definite article ha, being prefixed to 
 Zaura, or Sara, would form the very word Hasarath, 
 for Saratli is but the fuller feminine form of Sarah. 
 Hence we obtain another indication of the Hebrew 
 or Syrian origin of the name of the people inhabiting 
 that country, according to Ptolemy; for, in fact, the 
 name he applies signifies the sons of Sarah, that is, of 
 Abraham’s wife, the mother of the promised seed.” 
 Hazara is the name still retained by that country, as 
 we find in Mr. Elphinstone’s “ Kingdom of Caubul ” 
 (p. 669). It lies along the Hehnund river, the largest 
 river of Khorasan. This country may have been oc- 
 cupied by Israelites, and I believe we shall, as we 
 proceed in our research, discover evidences that it was. 
 
 In the meantime, though it appears not improbable 
 that the Sacce really derived their name from Isaac, 
 and that they were, in fact, Israelites who had either 
 adopted that name, or had it imposed upon them by 
 way of distinction, yet we shall obtain evidence 
 
Israel’s new names. 
 
 121 
 
 that the name of Saca> might be associated with 
 Israelites from other circumstances. The harder 
 vowel of the patronymic being dropped, and the sibi- 
 lant softened, the sons of Isaac become the sons of 
 sackcloth ; it is literally but the change of a breathing. 
 The one name indeed signifies laughter, and the other 
 grief; but the transition is as easy and common in 
 fact as in sound, and surely the history of the Sacae 
 more than that of any other people proves that both 
 triumph and trial are providentially associated, with 
 their name. 
 
 It is still the Saxon race of which we are in search. 
 If so, say our readers, why trouble yourself to go 
 beyond home? Is not Britain the abode of Saxons, 
 and is not the vast continent of Northern America 
 peopled by that energetic and subduing race? Yes; 
 doubtless we are Saxons. We have sprung from a 
 tribe of fierce barbarians cradled in the East, nur- 
 tured amongst the Heavenly, or Himalaya mountains, 
 trained to arms among the hordes of the Tartarian 
 steppes, forced to become marauders for a mainte- 
 nance, driven back again by Roman conquerors into 
 the frozen zone, and now, independent and robust, 
 from the necessities fixed upon us by a kind Provi- 
 dence, we Saxons dwell upon all the borders of the 
 world — the wonder of its peoples. But yet Ave are not 
 the pure descendants of the sons of Isaac, not pure 
 Saksuns ; but rather, perhaps, a balanced mixture of 
 extremes, the offspring of savages and Avildmen, the 
 outcasts of the family of Japhet, united Avith a 
 Semitic race inured to the difficulties and dangers of 
 forest life, and contending for existence with beasts 
 
122 
 
 ISRAELS NEW NAMES. 
 
 of prey and fiercer beings. But we believe that the 
 savage worshipper of all the elements — most adored 
 when most in conflict — in thunder, tempest, and in 
 earthquake — has been tutored by admixture with 
 wanderers of that race whose faculties had been of 
 old most elevated by converse with divine and re- 
 vealed truth. The blood of Israel has mixed with 
 ours, and it may be that the admixture of eastern 
 and northern souls has made the Saxons the most 
 abstruse, the most metaphysical, the most tempted, 
 the most daring, the most practical, and the most 
 commanding people in the world. The savage Saxon, 
 indeed, confounded inspiration with inebriety, and 
 once, like the Ephraimites, made drunkenness a part 
 and proof of his devotion to his deities; but now the 
 book of God is open among his children, and the Voice 
 that spake alike on Sinai and on the Mount of Olives 
 is heard with reverence and love. The contemplative 
 and devotional spirit of Isaac and his own true sons 
 is become apparent and predominant among us, and 
 the seed of heavenly truth is rooted and vigorously 
 blooming in our midst, and our right to the name of 
 Saxon is proved alike by our Oriental derivation, by 
 the character of our nation, and by the fulfilment of 
 the prophecies in our own persons. But still we are 
 but partakers of a larger portion of the incidental 
 blessings resulting from the wanderings of Israel, and 
 not the literal Israel ourselves. But higher far are 
 we, if indeed partakers of the heavenly calling. 
 
123 
 
 CHAPTER VI. 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 From the antecedents of Israel, what is to be expected 
 from such a people when resolving to separate them- 
 selves from heathens and to set up an independent 
 kingdom, not in obedience to any divine command, 
 but in confident reliance on their own piety and pre- 
 tensions? In the land of their fathers they proved 
 themselves perversely devotional, zealous in altar- 
 building, worshipping the heavenly host in groves 
 and high places, addicted to necromancy and adora- 
 tion of the dead, reverencing every form of life, even 
 to the worship of creeping things, mixing the attri- 
 butes of Jehovah and every syllable of His holy Xame 
 with idolatries of every kind. The sophistry of senti- 
 ment, as usual, turned them from the obedience of 
 faith to the delusions of fancy, and persuaded them 
 to believe that they honoured the Creator of all living 
 and moving beings by worshipping as they liked. 
 They were religious simpletons, and great perverts, 
 only because they did not learn God’s law, and do it; 
 and now left, so to say, to themselves, wherever they 
 go their characteristics will appear like the stamp of 
 a divine signet, a mark from the finger of God upon 
 them : “ Ephraim is turned to idols, let him alone.” 
 

 124 CHARACTERISTICS, TRACES, NAMES. 
 
 They are still to be looked for as separatists, prose- 
 lytizers, and idolaters, and yet with high pretensions 
 to priestly purity ; having, as of old, colleges and con- 
 vents for unmarried prophets and prophetesses, monks 
 and nuns ; believing in a Messiah ahvays present and 
 always coming; blending a theocracy with a kingly 
 power; neglecting all the institutions of God for for- 
 malities of their own ; and strong and wrong alike in 
 heart and head, madly deifying their own ideas, and 
 taking their dreams for oracles. In consequence of 
 not distinguishing the God of all the prophecies and 
 all the promises from such gods as Egypt and Assyria 
 honoured, they confound the Branch of renown, the 
 Branch of righteousness foretold by their true prophets, 
 with the fabulous traditions of heathendom. The 
 hopes of restoration from the Fall through the perfect 
 offshoot of the tree of life in Paradise, the holy 
 seed of the woman, are merged and lost in confusions 
 without record ; and so, in imitation of their Assyrian 
 captors, they hold up the branch to their nose before 
 a figurative god, in honour of their own conceits as a 
 people worthy of especial favour. Their habits of 
 idolatry are so ingrafted as to be rooted in their stock 
 and incorporated with all the outgrowths of their life. 
 It was always with them as it is with ourselves, all 
 promises of amendment were in vain, because made 
 in self-dependence and with neglect of the expressed 
 will and written word of God. Pride even took the 
 garb of Divine benevolence, and compassed sea and 
 land to proselytize the abject kindreds of humanity; 
 but, like the self-appointed mission of Satan into 
 Eden, it is only the propagandism of a restless spirit 
 
CHARACTERISTICS, TRACES, NAMES. 
 
 125 
 
 that converts the weak, ignorant, naked, and sim- 
 ple dependents upon Providence and Mercy, into will- 
 worshippers endeavouring to reach up to Heaven 
 by the use of their own wits, unrestrained by the 
 dictations of the Wisdom that in love would rule 
 them by truth from His own lips. It is for such a 
 people we are to look, and we shall find traces of their 
 influence to the world’s end. But the prophets of 
 Jehovah, who warned them, and now warn us, have 
 afforded us light, by which we learn that the people 
 thus made outcasts of their own accord, while endea- 
 vouring to establish an all-embracing kingdom in the 
 name of the God of truth and love, only succeed in 
 establishing delusions in their progress, and in the 
 end are themselves lost altogether as a nation, never 
 to be recalled into existence, but as by the Voice 
 that awakens the dead, and says to the dry bones live, 
 and to the sleepers in the dust arise. 
 
 It is said of Israel (Hos. viii. 5, 9), “ Thy calf, 0 
 Samaria , hath cast thee off ; mine anger is kindled 
 against them; how long will it he ere they attain inno- 
 cency ; for from Israel was it also ; the workman made 
 it; therefore it is not God; hut the calf of Samaria 
 shall he broken in pieces. For they have sown the 
 wind , and they shall reap the whirlwind; it hath no 
 stalk ; the bud shall yield no meal ; if so he it yield , the 
 strangers shall swallow it up. Israel is swallowed up : 
 now shall they he among the Gentiles as a vessel wherein 
 is no pleasure ; for they are gone up to Assyria , a wild 
 ass alone [ttq] by himself.” This state of loneliness 
 or, literally, Buddhism, is to be the characteristic of 
 Israel in Assyria. Here is an abrupt and inexplicable 
 
126 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 reference to the bud of green corn which should be 
 unfruitful to them, and the product of which should 
 be devoured by strangers. They looked for fruitful- 
 ness in the development of their idolatry, but all they 
 gathered was to be consumed by the strangers, 
 amongst whom like a wild ass they should wander. 
 This appears to have been precisely the result of 
 Israel’s separation. We have supposed them scat- 
 tered by the whirlwind, and now their own religion, 
 and chosen idols, cast them off; and while those 
 whom they indoctrinated seized the good and bad of 
 their instruction, they themselves sink into helpless- 
 ness and degradation, and wither away, becoming 
 no longer recognisable as a people called of God to do 
 wonders. The remainder of this volume will show 
 why especial emphasis is laid on the state of separa- 
 tion, and yet commingling absorption, in which these 
 people are to exist. 
 
 The Israelites practised idolatry in high places, and 
 associated the idea of Jehovah as the higjiest Being; 
 with the idea of height in a literal sense; and thus 
 thought to honour God by erecting altars on the 
 highest points they could reach, just as the Druids 
 and the old patriarchal worshippers appear to have 
 done before them. Hence their attachment to hills 
 and mountains. In their first revolt from the house 
 of David, when they cried, “ What portion have we 
 in David? To your tents, 0 Israel; now see to thine 
 own house, David,” Jeroboam, in order to win them 
 back, met their general inclination to idolatry in high 
 places by building altars in high places for them. 
 In Bethel and Dan he placed golden calves, saying, 
 
CHARACTERISTICS, TRACES, NAMES. 
 
 127 
 
 “ Behold thy gods, 0 Israel, which brought thee up 
 out of the land of Egypt.” (1 Kings xii. 28.) Thus 
 we see that the worship in high places, and the idola- 
 try of the sacred calf or heifer, which both prevail in 
 India, were also the sins of revolted Israel. In this 
 form of veneration for high places and the sacred 
 heifer, they were in sympathy with many other 
 Oriental idolaters; and it is not unlikely that this dis- 
 position to worship on eminences, or at least to vene- 
 rate lofty elevations, may have induced some of the 
 Israelites to have chosen the - neighbourhood of the 
 Himalayas for their abode, as if thus to see God on 
 His throne, and abide in the presence they adored. 
 The very name Himalayas, or Heavenly mountains, 
 indicates the fact that the Eastern nations associated 
 sacred ideas with the immaculate snows of those sub- 
 lime and inaccessible heights, bearing up as if upon 
 pillars of “ terrible crystal” the very firmament of 
 heaven, on the starry floor of which the throne of the 
 Eternal for ever stood. Amongst these mountains 
 all the Eastern nations believe Paradise still stands. 
 Here is the home of their gods ; here departed spirits 
 pass for retribution ; thence are sent the good and 
 evil genii that divide all the regions of the world 
 between them. Here, too, it is that the physio-phi- 
 losophers have supposed mankind to have originated 
 when the earth began to emerge from the fervid sea. 
 And here we shall find traces of the outcast tribes. 
 To these mountains, also, we trace home the streams 
 of the Gothic and Saxon nations, who all call their 
 heaven by the Oriental name. Thus, in Mteso-Gothic 
 (400 a.d.), Heaven is Himin ; in Alemannic (720), 
 
128 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 Himele ; in Frankie (900), Hirnile ; in Old German 
 (1300), Humele ; in recent German, Himmel. The 
 most remarkable word for Heaven, however, is that 
 of the Old Saxon (900 a.d.), namely, Himil-arikea * 
 which is a combination of the Sanscrit word Himil , 
 Heaven, with the Hebrew word signifying the ex- 
 panse. (Gen. i. 6.) This one word, connected as it is 
 with many others of the same origin, will serve inci- 
 dentally to confirm the observations offered in our 
 fourth chapter. 
 
 It was said by the prophet Hosea concerning the 
 Israelites, “ They shall go with their j locks and herds 
 to seek the Lord ; hut they shall not find him ” (v. 6). 
 He also saj’s that, as a result of their own counsels, 
 they should refuse to return from under the Assyrian 
 king. (Hos. xi. 6.) Though they were warriors, they 
 were also shepherds; and, like the girdled Shepherd- 
 kings of Egypt, they took their flocks with them in 
 their wanderings, and their families were fed on 
 butter and milk from land to land. The neighbour- 
 hood of mountains was thus most favourable to their 
 progress, as affording shelter from foes in case of 
 need, being comparatively little inhabited, having 
 sufficient grass, and where the streams, though more 
 numerous, were more easily fordable. The Sacae are 
 located on the north of the Himalayas by Strabo and 
 Ptolemy ; but we shall presently trace them also into 
 the south. "Where, also, Dionysius (Anc. Myth, 
 vol. iii. p. 226), as rendered by Bryant, says — 
 
 “ Upon the banks of the great river Ind 
 The southern Saithse [or Sacae] dwell.” 
 
 * See M. Mallet’s Northern Antiquities (Bohn), p. 47. 
 
CHARACTERISTICS, TRACES, NAMES. 129 
 
 In ideally looking over the localities associated with 
 the Israelitish people, two places of similar character 
 and name occur to memory : one the province called 
 Bhutan, in Koordistan, and through which a river 
 Chebar flows; the other in India, at the further ex- 
 tremity of the Himalayas. This word Bhutan, or 
 Bhootan, is peculiar, and its derivation appears to be 
 very obscure. The inhabitants of Tibet Proper and 
 Tangut are all called Bhots, from their religion being 
 derived from Bhootan or Butan. The names of places 
 serve as a clue to the people dwelling in them, exiles 
 and wanderers bearing with them thus a record of 
 their former home. Thus the Pilgrim Fathers took 
 with them the familiar names of places dear to them 
 in Old England, and thus throughout the new world 
 of America the names of cities, towns, and hamlets 
 famous or beloved in Europe are repeated, to remind 
 the growing nations of the lands of their fathers. 
 So, doubtless, was it with the wandering tribes of 
 Israel, and hence we may be able to associate this 
 name Bhotan with them. We will first endeavour to 
 account for the origin of the name in Koordistan, a 
 country so called after the Karduchi, who now in- 
 habit it. Koordistan is the name now given to the 
 country anciently known as Atyria, or Assyria. This 
 country, according to Ptolemy, was bounded on the 
 north by Armenia; on the west, by the Tigris; on 
 the south, by Susiana; and on the east, by Media 
 and the mountains of Choatra and Zagros. It was 
 probably into this country that the captive Israelites 
 for the most part were conducted by the kings of 
 Assyria. (1 Chron. v. 26.) On the first occasion the 
 
 K 
 
130 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 Reubenites, the Gadites, and the half-tribe of Manasseh 
 were thus exiled ; but afterwards the remainder of the 
 Ten Tribes were forced by the conqueror Shalmaneser 
 to follow their brethren. (2 Kings xvii. 6; xviii. 11.) 
 Now, if we compare the statements in the book of 
 Chronicles with that in the book of Kings, we shall 
 receive a clearer idea of the localities occupied by the 
 banished tribes. It is said that Tiglath-Pileser 
 “brought them into Halah, and Habor, and Hara, 
 and to the river Gozan” (1 Chron. v. 28); and that 
 Shalmaneser placed his captives in Halah and in 
 Habor by the river of Gozan, and in the cities of the 
 Medes. (2 Kings xvii. 6; and xviii. 11.) By this 
 comparison we discover, as before stated, that the 
 captives were on each occasion conducted to the same 
 localities and became again as one people, after an 
 interval of twenty years from their separation in 
 Samaria. There is, however, a little difficulty in the 
 use of the word Hara, which occurs only in relation 
 to the first division of the captivity. The word is in 
 italics in our translation, as if it were expletive, and 
 it is generally understood to have been added as a 
 gloss to indicate that the part of the country in which 
 the exiles dwelt was the mountainous region about 
 the Habor. Gesenius renders the passage clearly and 
 literally thus : “ He placed them in Halah and on the 
 Chabor, a river of Gozan.” In our authorized trans- 
 lation we should understand at first sight that 
 Gozan was a river. We, however, have a proof in 
 the 2nd book of Kings (xix. 12), and also in Isaiah 
 (xxxvii. 12), that it was a country and not a river; 
 for Sennacherib is represented as boasting that his 
 
CHARACTERISTICS, TKACES, NAMES. 131 
 
 fathers had destroyed Gozan, which certainly could 
 not be said of a river. “ The country to which the 
 Ten Tribes were deported is one of the most moun- 
 tainous in the world,” says Dr. Grant. “ As the in- 
 habitants of Gozan and Haran had first been destroyed 
 or driven out, it is reasonable to infer that the Ten 
 Tribes had entire possession of this region. Its 
 natural strength would enable them to maintain their 
 position entirely distinct.” It is the very country in 
 which the 10,000 Greeks had the greatest difficulties 
 to endure in their triumph and retreat. Gozan was 
 probably that part of Kurdistan now known by the 
 name of Buhtan, or Bhutan. This transformation 
 in the name probably occurred very early, and was, 
 it may be, introduced by the exiles themselves. Whe- 
 ther so or not, it is well known that the common 
 Aramean pronunciation of the letters G-o-z-a-n would 
 convert them into Bhutan; for, as Gesenius shows, 
 the Hebrew g , or gh , is most frequently interchanged 
 with its kindred palative b , or 6/q and the £, named 
 tsade, tsad, zad, or even dad, is interchanged with 
 any of the consonants included in its sound. Hence, 
 then, the conversion of the word Gozan into Bhotan. 
 We shall see the bearing of this derivation when we 
 come to inquire concerning the people named Botans. 
 There is a river, a branch of the Tigris, named Habor, 
 or Chabor, still running through the borders of that 
 province, and giving the name of Chabur to part of 
 the country through which it runs. Ammianus 
 mentions the Chebar under the name of Abor.* It 
 is curious to trace this name : in Isidorus it is 
 
 * Am. lib. xiv. c. iv., and note, edit. Lud. 1693. 
 
 K t 
 
132 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 Habouran ; in Strabo, Haborras ; in Zosimus, Habo- 
 ran ; in Procopius, Haborrhas ; in Ptolemy, Chabdras ; 
 in Theopliylactus Simocatus, H abb or as ; and, lastly, 
 the Turks call it Alchabur , which is very nearly the 
 scriptural name, the al being the definite article. 
 
 The ancient geography of the Euphrates and the 
 Tigris is open to much dispute, but this is the fact to 
 our present purpose. There is an extensive district 
 called Bhutan, and a river named Chebur, Chebor, or 
 Abor, in the country where some at least of the Ten 
 Tribes once dwelt. This country of Bhutan is both 
 mountainous and pastoral, well watered, and abound- 
 ing in grass. Xenophon, in his retreat with the ten 
 thousand Greeks, passed over the Chebar, on his way 
 from Batrai to the plains of Zakko, or Sacho. It 
 must have been in these plains that the Israelites, 
 the sons of Isaac, mostly dwelt during their captivity. 
 It is here at least that Ezekiel conferred with their 
 elders. This name Sacho seems to be the same as 
 Sukhi and Saakka, as already indicated. If we would 
 discover relics of the exiled Israelites, we should, 
 therefore, dig among the ruins of the ancient Zacho, 
 the name of a town and a country on the banks of 
 this Chebur. The mounds and ruins of Bhutan are 
 numerous, and would, doubtless, repay a Layard for 
 any amount of exploration. 
 
 There is another Bhutan at the north-east of Hin- 
 dustan, and another Abor, or Chabor, immediately 
 adjacent; and these regions are in character very 
 similar to those of Kurdistan. This itself is re- 
 markable; but it would be still more so, if we could 
 discover traces of the Israelites in this neighbourhood 
 
CHARACTERISTICS, TRACES, NAMES. 
 
 133 
 
 also; and this we shall. But it will enlarge our view 
 of the marvellous proceedings of divine Providence, 
 if we endeavour to obtain some glimpses of their 
 transit to that land. 
 
 The only distinct intimation of the exodus of the 
 Israelites from Assyria which we possess, assures us 
 that they went out under the influence of religious 
 zeal, with the purpose of separating themselves from 
 heathenism. We suppose they attempted to effect 
 this distinct standing under a name not recognised 
 as connecting them with Jews, and that they jour- 
 neyed into the regions north-east of the Caspian, 
 hoping to establish themselves and their religion in 
 some land in that direction. They go forth in a vain 
 hope ; they depart further and further from the place 
 of God’s manifestation to their fathers; they turn 
 away from Judea and Jerusalem, perhaps believing 
 that its walls will never again be erected, or that the 
 glory of Jehovah will never more appear there. The 
 temple was not dear to them when in their own land., 
 and in their rebellion against the seed of David they 
 rejected the hopes Avhich the Spirit in the prophets 
 had associated with that royal line.* It was their 
 temper always to build temples at their own discre- 
 tion, and to erect altars to gods of their own choosing 
 upon high places and in groves. As Hosea, their 
 especial prophet, told them, u Because Ephraim hath 
 made many altars to sin , altars shall be unto him to 
 sin" (viii. 11). The Israelites, that is, the Ten Tribes, 
 
 * “ Howbeit the Lord will not destroy the bouse of David, because of the 
 covenant that he made with David, and as he promised to give light to him 
 and his sons for ever.” (2 Chron. xsi. 2-4.) 
 
134 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 seem to have revolted in their confidence of blessing 
 in connexion with Ephraim, hence their name, 
 Ephraimites. The birthright was Joseph’s — Reuben’s 
 birthright was given to Joseph. “ Judah prevailed 
 above his brethren, and of him came the chief ruler ; 
 but the birthright was Joseph’s.” (1 Chron. v. 1, 2.) 
 The Jews, or Judeans, are first named, as distinct 
 from the Beni-Israel, in 2 Kings xvi. 6. What could 
 these accomplish, except the establishment of some 
 new form of idolatry? We might probably, with 
 great propriety, adopt the description given of them 
 by Zechariah (v. 6), as especially applicable to this 
 people now. They hide the woman within an ephali 
 — they conceal true religion under a mysterious dis- 
 guise — they cover her down with a weight of lead.* 
 Being carried away, as on the wings of a stork, by 
 two false forms of religion, in which the natural affec- 
 tions and the instincts alone lift the soul up between 
 heaven and earth — elevated by fancies, but without a I 
 faith in which to rest — they hurry away from the Land 
 of Promise, burying the truth under a dull and heavy 
 and dead idolatry. They build temples to falsehood, 
 and attempt to honour God by disobedience to his law. 
 
 * The reference to wings reminds us of the Assyrian and Egyptian 
 emblem of power and protection. The wings of a stork are especially sig- 
 nificant, as that bird was celebrated by the ancients for its affection to its 
 parents. The word translated stork means pious, confiding, kind, loving, in 
 the sense in which pius was used by the Latins. Hence the appropriateness 
 of applying it to that form of religion in which veneration and even adora- 
 tion of parents constitutes a remarkable feature, as amongst the Buddhists 
 of China and elsewhere, for they regard their departed parents as guardian 
 deities to whom they look for blessings. It is remarkable that the prophet 
 states that the ephah shall be borne into the land of Shinar, and built there 
 upon her own base (v. 11). 
 
CHARACTERISTICS, TRACES, NAMES. 135 
 
 They felt that law too broad and embracing for their 
 libertine spirits, and then wrote statutes for them- 
 selves a thousand times broader, and as formal, as false, 
 and as useless as they were indefinite. (Zech. v. 6-11.) 
 
 This may be regarded as a description of the 
 religion founded by the grand prophet of the Sakai 
 race, who introduced Buddhism into India. This 
 religion is a mixture of the truths of the patriarchal 
 dispensation with the forms of heathenism, with which 
 they were familiar, and especially with the higher 
 idolatries of the Brahmins and of the worshippers of 
 the elements, making of the . mixture that form of 
 Buddhism now prevalent in the East. 
 
 In the history or chronicles of Cashmir,* as recorded 
 by native authorities, we find that the Hindus date 
 the commencement of a remarkable era amongst them, 
 from the time when the prince Asoka abolished Brah- 
 minical rites, and substituted those of Jina Sassana. 
 Now we know that the new religion of Asoka was 
 that of the Sacas , or Sacce; and here we find that 
 religion called Sassana; so that we have evidence 
 from native authority that Sassana signifies what 
 pertains to the Sacce , and is in fact equivalent to our 
 word Saxon , as we surmised when speaking of the 
 Parthian dynasty named the Sassani , which extended 
 its power so widely over India. The Sacas , then 
 known as Sassani , or Saxons, conveyed their religion 
 into the country of Asoka. There is nothing insuper- 
 able to this opinion in the dates that have been 
 hitherto established. This Sakian era appears to have 
 commenced about 307 years before Christ. The 
 
 # Asiatic Researches, vol. xv. Paper by H. TV. Wilson. 
 

 136 CHARACTERISTICS, TRACES, NAMES. 
 
 chronology of such records is, however, very un- 
 certain, and only to be verified by concurrent testi- 
 mony. This much is, however, certain — about that 
 time the Saca era began in India. During the reign of 
 Asoka that country was overrun by the Sacas, who, 
 according to the Ay in Acberi, were expelled by his 
 successor Jaloca. We find that country afterwards 
 divided under three princes of Scythian extraction, 
 named in the Chronicle Hushca, Tushca, and Canishca, 
 who are stated to have reigned about 150 years after 
 the death of Sakya-sinha , the founder of Buddhism 
 as at present existing. Thus we learn from the 
 chronicle two interesting facts; first, that the Sacas 
 came into India and founded Buddhism; secondly, 
 that the Sacas were connected with Scythians, but 
 properly distinguished from them. As Professor 
 Wilson, in the article referred to, observes, “ the 
 dates only corroborate the general fact, that at some 
 remote period the Scythians [or rather the Sacas] did 
 govern Cashmir, and gave their sanction to the reli- 
 gion of Buddhism.” About the year 720 a.d. Lali- 
 taditya, King of Cashmir, warred against his Bud- 
 dhist neighbours, and overran Nepal and Bhotan with 
 his conquering armies. These facts serve to connect 
 all those places with the Sakai race and the Sakai 
 religion. 
 
 Here we might recur to the traditions of Cashmir, 
 from which we learn that the people of that country 
 suppose themselves generally to be descended from a 
 race who came from Turkestan, and who taught them 
 their religion. With this relation, however, they 
 mix up the notion that Solomon, King of Israel, 
 
CHARACTERISTICS, TRACES, NAMES. 
 
 137 
 
 visited them, and that Moses himself came amongst 
 them to teach them the worship of one God. All these 
 remarkable traditions are easily reconciled with the 
 fact that they were really instructed in certain ideas 
 peculiar to the religion and history of the Israelites, 
 and that the people that thus taught them were 
 known under the names of Sakai, and came from 
 Turkestan, the country of the Sacae. It is clear from 
 records concerning the King Sagara, that he drove 
 the M’lech’chas and Sacas into Nepal, Assam, and 
 Bhutan, and endeavoured to re-establish the old 
 Brahminical religion. Now, it is worthy of especial 
 remark that this king, Avhen he destroyed the insti- 
 tutes of the M'lech'chas (foreigners) in his kingdom, 
 ordered the heads of the Sacas to be partly shaved, 
 while all the hair was ordered to be removed from 
 the heads of the Yavanas and the Canibogas , while the 
 Paradas were compelled to wear beards. These were 
 all mixed up with the Sacas; and, though differing 
 somewhat in their forms of worship, they were all 
 Buddhists. If these Sacas or Sakai were Israelites, 
 here was a literal fulfilment of prophecy with respect 
 to them. Baldness and beardlessness were signs of 
 mourning amongst the Hebrews; but the prophets 
 declare that, in their apostate state, to be bald and 
 shaven shall be the signs of their degradation. In- 
 stead of well-set hair, baldness. (Isai. iii. 24.) Bald, 
 ness shall be upon all their heads. (Ezek. vii. 18 
 and Amos viii. 10.) As these tyrannical orders were 
 endured and submitted to with a religious pride, and 
 as a proof of unflinching attachment to their own 
 faith by those subjected to them, we should naturally 
 
138 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 expect these peculiarities, thus at first despotically 
 enforced by this bluff Harry of the East, to be after- 
 wards preserved amongst the marked tribes as 
 honourable badges of their faith ; and this is precisely 
 what we find at the present day. The partial shaving 
 of the head is retained as a peculiar mark amongst 
 most of the Buddhists, while with many an entirely 
 naked head is more in honour. These peculiarities, 
 so tenaciously preserved, may hereafter aid us to 
 identify the existing races of the East with those 
 from whom they derived their religious peculiari- 
 ties. 
 
 Probably we shall not experience much difficulty 
 in identifying the Sacas here spoken of, seeing that 
 classic historians have taught us to associate the 
 name with that nation of so-called Scythians which 
 we have endeavoured to show are likely to have 
 sprung from the house of Isaac. And now this 
 chronicle of Cashmir, together with the traditions of 
 that country, enable us to connect the Sacas at once 
 with Hebraism and Buddhism, and to trace them 
 from the north. The Yavanas may at once receive our 
 attention, as they appear remarkably mixed with the 
 Sacas , not only in Cashmir, but much further to the 
 south. Thus, in the early history of Orissa, the 
 records called the Panji assure us that a mighty man 
 name Salivahana Saca liar a* or Saca Deo Raja , 
 came from the north with a large army and conquered 
 the country of Delhi, and fixed his empire there ; and 
 that from this period the era named Saca'hda , or the 
 
 * Hara was the name of a province to which part of Israel was de- 
 ported. (1 Chron. v. 8.) 
 
CHARACTERISTICS, TRACES, NAMES. 139 
 
 era of Saca, began.* It appears that some of these 
 Sacas became afterwards confounded or mixed up 
 with the Yavanas , and it is not unlikely that some of 
 the Sacas really accompanied the Yavanas in their 
 inroads on the south of India. There can be no 
 doubt that the term Yavanas was originally applied 
 to the troops of Alexander the Great, especially those 
 veterans that he left to garrison the country on his 
 return to the west. “ The cavalry of this conquerqj; 
 were many of them Sacs.” The historians of Orissa 
 state that in the reign of Bajranath Deo the Yavanas 
 invaded that country, and that they came from Babul 
 Des ; that is, the country of Babylon, from which 
 Alexander did come. With this is mixed up a strange 
 story of a large army from Himarut. These names 
 were probably obtained from the Yavanas themselves, 
 and they at once conduct us to the kingdom of Baby- 
 lon and the kingdom of Armenia, with which both 
 the Sacas and Yavanas were familiar. Through these 
 countries Alexander entered on his Eastern conquests. 
 The Yavanas reached Orissa through Cashmir and 
 Delhi. Now, on recurring to the history of Cashmir, 
 we find that the M'lech'chas , of whom the Sacas 
 were one class, came to that country from Scythia, 
 and mingled with the Yavanas. Buchanan says f 
 that the Yavanas are understood to be Europeans. 
 The term Yavanas seems to have puzzled Oriental 
 scholars; but when we consider that the Yavanas 
 and Jabans are synonymous, we are at once conducted 
 to an explanation; and turn, as a matter of course, to 
 
 * Stirling’s Account of Orissa, p. 21. Asiatic Researches, vol. xv. 
 f Buchanan’s Res. vol. iii. chap. xv. p. 133. 
 
140 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 the country of Javan or Jaban, which includes great 
 part of Asia Minor, the isles of Greece and all Ionia. 
 Ionia , in fact, is only another form of the name 
 Yavana ; and thus Rawlinson, finding the word 
 Yavana in the arrow-headed inscriptions of Behistun, 
 does not scruple to translate it Ionians. To associate 
 this name with the veterans of Alexander’s army and 
 the Seleucidas is natural; and we have reason to be- 
 
 t ve, from the history of Alexander’s invasion, that 
 )ops of Sacee were in his pay and among the bravest 
 of his companions. In fact, the Sacco were so well 
 known in Alexander’s time as brave cavalry and 
 bowmen, that the term seems to have been adopted to 
 designate the best mercenary forces. The dominion 
 of Seleucus Nicator, and Antiochus Soter, in Bactria, 
 extended over the Sacas at first, but was afterwards 
 destroyed by them and the Goths, who forthwith 
 unitedly ruled over the whole of the provinces ex- 
 tending from Bactria to the Indus. The mixtures of 
 Sacs with Javanas is then explained. Here we can- 
 not but observe the wonderful providence by which 
 it was so ordered that the descendants of Japhet, 
 brought ready-armed and trained by Alexander into 
 India, should there meet and sustain the Sacas and 
 M'lech' chas from Scythia, and thus advance the ful- 
 filment of prophecy. 
 
 It is also interesting, and perhaps not without im- 
 portance, that the nations of India, at an early period 
 of their history, were accustomed to designate the 
 Western World by the name of Javan , who was the 
 representative and grandson of Japhet, and the 
 founder of the race now most influential on the 
 
CHARACTERISTICS, TRACES, NAMES. 
 
 141 
 
 earth. It is not a slight privilege to be taught to 
 look for the fulfilment of Divine purpose and predic- 
 tions in all the ongoings of Providence in the form of 
 history; and happy is the man who sees and feels 
 that Wisdom is regulating the distribution of mankind 
 with regard to glorious spiritual results. It is the 
 bearing of the present on the coming world, in re- 
 ference to the ultimate elevation of the whole race of 
 mankind to a higher standing, that gives interest 
 alike to the records of man and the prophecies of 
 God. The prophecy of Noah will, we are convinced, 
 become distinctly legible as the light of ethnology and 
 of history falls on it. The merchant- princes of the 
 Saxon nations are the descendants both of Japhet and 
 of Shem, if, indeed, it be not found that a blending of 
 the blood of the whole family of man, in a new form, 
 as in England and America, be not necessary to the 
 production of the most energetic and the most 
 thoughtful, that is to say, the most inwardly devout, 
 people on the earth. If the views we herein advance 
 be correct, the descendants of Shem, religiously 
 trained in all the trials of faith as the true seed of 
 Abraham, have mingled with the hardiest and most 
 independent and self-relying of the offspring of Japhet 
 to constitute the Anglo-Saxons; and it may be that 
 in our Western World beyond the wide Atlantic, now, 
 so to say, brought near to the Old W orld by steam and 
 electricity, the children of Ham have been with fraud 
 and force enslaved by their more daring brethren to 
 check the pride of Saxons, and with a burning re- 
 proach to stir them up to the greatest and noblest 
 of efforts, that thus they may practically declare, by 
 
142 
 
 CHARACTERISTICS, TRACES, NAMES. 
 
 all the self-sacrifices involved in their declaration of 
 belief, that God has indeed made of one blood all 
 the nations of the earth, that they may dwell toge- 
 ther as brethren. 
 
 In this desultory chapter we have seen the Sacae, 
 whom we have assumed to be Israelites, coming from 
 Bhutan, or Gozan, in Kurdistan, into the north, and 
 then from the north into the south, exercising influ- 
 ence, religious and civil, in India, mingled with 
 Ionians there, these Sacae being recognised as Bud- 
 dhists, and, then again scattered, some of them finding 
 refuge in another Bhutan. This will serve as an outline 
 now to be in part filled up. 
 
243 
 
 CHAPTER VII. 
 
 THE AFGHANS AND THEIR AFFINITIES. 
 
 We have endeavoured to find traces of the Tribes in 
 the course indicated by prophecy. We have con- 
 sidered their probable position in captivity, and their 
 possible connexion with the Sacee of history. We 
 have sought them under new names, and as professing 
 a new religion ; we now proceed, if possible, to dis- 
 cover evidences of their passage through the countries 
 they must have traversed, if our surmises are well 
 founded. 
 
 We are attracted at once to a country of vast im- 
 portance in the present aspect of the East, and the 
 more interesting to us, as w T e there find a people who 
 profess to be the Beni-Israel, or descendants of the 
 Ten Tribes, namely, Afghanistan and the adjacent 
 countries. The mountains of the Indian Caucasus, 
 the mountains of Cabul, are said to be visible, in clear 
 weather, from a distance of two hundred and fifty 
 miles ; lifting their hoar heads sublimely into the clear 
 calm heavens, they well represent “ the terrible 
 crystal” of the prophet. Roving myriads of people 
 have been attracted by this sight, as if to travel 
 onwards and upwards, in imagination, along the 
 mountain pathway, to the realms of glory and of rest. 
 
144 THE AFGHANS AND THEIR AFFINITIES. 
 
 The traditions of the whole world celebrate these 
 stupendous heights, many of whose light-crowned 
 pinnacles are supposed to stand more than twenty 
 thousand feet above the common level of this earth. 
 Their magnificence and their mystery have drawn 
 nations together in adoring wonder into the hills and 
 valleys, so fruitful and bounteous and beautiful, 
 around their feet. This region might well be thought 
 the seat of Paradise. There are found specimens of 
 nearly every form of living thing, whether animal or 
 vegetable, elsewhere found in any country of Europe 
 or of Asia; and there, too, almost every civilized 
 nation has its representative. The oldest nations 
 believe that thence mankind first sprang into exist- 
 ence, and that God even now there sits enthroned, 
 waiting to judge all the human souls which He has 
 made. Greeks, Romans, Hebrews, Persians, the fol- 
 lowers of Buddha, of Brahma, of Mahomet, and even 
 believers in Jehovah, have looked up unto these awful 
 solitudes, and bowed in soul before their majesty, 
 thinking of God. Here was a high place (Bamah)* 
 for the worshippers of Bamah worthy of the name, 
 and here the wandering tribes might believe them- 
 selves in the especial presence of Him who made the 
 heavens and the earth. To the skirts of these moun- 
 tain fastnesses many of the outcast Israelites un- 
 doubtedly resorted after their escape from Assyrian 
 or Persian domination, and after their wanderings 
 in the north. Traces of their former possession of 
 this neighbourhood, as well as of Bactria and Bok- 
 
 * “ Then, I said unto them, What is the high place whereunto ye go ? And 
 the name thereof is called Bamah unto this day.” (Ezek. xx. 29.) 
 
THE AFGHANS AND THEIR AFFINITIES. 145 
 
 hara, are still extant, not only in existing - monuments, 
 but also in the traditions of the power and majesty of a 
 national religion and polity once capable of awakening 
 the attention of all the East, but now lost in the mist of 
 ages. The prominent reasons for thinking that certain 
 classes of the people of Bokhara and Afghanistan 
 are of Israelitish origin are these : — 1st. Their per- 
 sonal resemblance to the Hebrew family. Thus Dr. 
 Wolff, the Jewish missionary, says: “ I was wonder- 
 fully struck with the resemblance of the Youssouf- 
 szye [tribe of Joseph], and the Khybere, two of their 
 tribes, to the Jews.” Moorcroft also says of the Ivhy- 
 beres, “They are tall, and of singularly Jewish cast 
 of features.” 2nd. They have been named by them- 
 selves Beni-Israel, children of Israel, from time imme- 
 morial. 3rd. The names of their tribes are Israelitish, 
 especially that of Joseph, which includes Ephraim 
 and Manasseh. In the Book of Revelation the tribe 
 of Joseph stands for Ephraim. (Rev. vii. 6, 8.) In 
 Numbers xxxvi. 5, Moses speaks of Manasseh as “ the 
 tribe of the sons of Joseph;” so that it is clear that 
 both Manasseh and Ephraim were known by the 
 name of the tribe of Joseph. 4th. The Hebrew 
 names of places and persons in Afghanistan are of far 
 greater frequency than can be accounted for through 
 Mahometan association ; and, indeed, these names 
 existed before the Afghans became Mahometans. 
 5th. All accounts agree that they inhabited the 
 mountains of Ghore from a very remote antiquity. 
 It is certain that the princes of Ghore belonged to the 
 Afghan tribe of Sooree, and that their dynasty was 
 allowed to be of very great antiquity even in the 
 
 L 
 
146 THE AFGHANS AND THEIR AFFINITIES. 
 
 eleventh century. “ They seem early to have pos- 
 sessed the mountains of Solimaun or Solomon,* com- 
 prehending all the southern mountains of Afghan- 
 istan.” (Elphinstone.) 6th. Afghan is the name 
 given to their nation by others, the name they give 
 their nation is Pushtoon, and Drs. Carey and Marsh- 
 man assert that the Pushtoon language has more 
 Hebrew roots than any other. 7th. The Afghans 
 are also called Botans (or, by corruption, Patans). 
 They account for this name by stating that they lived 
 as Jews until the first century of Mahometism, when 
 Kaled the caliph summoned them to fight against 
 the infidels. Their leader, Kyse, on that occasion, was 
 styled Botan, or mast. This word is Arabic, and 
 signifies the possession of authority, and, indeed, the 
 staff held in the hand as a sign of authority, such as 
 the marshal’s staff, is so called by ourselves; and the 
 term baton was derived, through the French, from 
 the East, during the Crusades. A staff was used as a 
 sign of authority by the ancient Israelites. This 
 name was adopted by all the Mahometan conquerors 
 of India, and the present Mahometan leaders of the 
 Indian rebellion are proud to be called Botans, or 
 Patans, meaning thereby that they are the first, or 
 highest caste of men. Another derivation of the 
 name Botan has been already given, and the name 
 is shown to have existed in northern India before the 
 Mahometan incursion ; the modern use of the term is, 
 however, a consistent appropriation. The more ancient 
 name of Afghanistan was Cabul, and it still retains 
 
 * The fact that the highest peak of this range is called Solomon’s throne 
 fixes the derivation of the name by which these mountains are known. 
 
THE AFGHANS AND THEIR AFFINITIES. 147 
 
 this name as a kingdom. Now it is very remarkable 
 that Ptolemy, in his geography of these parts, locates 
 the Aristophyli , that is to say, “The Noble Tribes,” 
 in juxtaposition with the Cabolitce ; a name which 
 probably also means the tribes, Cabail being the 
 Arabic for tribe. Cabul was the name applied 
 by Hiram to the land of Galilee, or that part of it 
 containing the cities which Solomon gave him. 
 (1 Kings ix. 13.) The Talmud tells us the word 
 signifies sandy ; and this term certainly would well 
 apply to much of Afghanistan. 
 
 The antiquity of the name of the country Cabul, 
 or Cabool, is then established; and it is also shown 
 that some peculiar people known as “ The Tribes,” 
 and “The Noble Tribes,” dwelt there at a very re- 
 mote period. There is, therefore, good evidence that 
 the present inhabitants of Cabul may be justified in 
 asserting that from the earliest period of history they 
 and their ancestors have occupied Cabul, and that 
 from time immemorial they have been known as 
 “ The Tribes.” That is to say, Israelitish tribes, 
 such as they now assume themselves to be. It is no 
 mean argument in favour of their assumption that 
 their Mahometan conquerors assert by their histo- 
 rians, that the Afghans are Israelites, and that they 
 observed the Hebrew worship until the seventh 
 century, when they were converted by the sword of 
 the Arab to the profession of belief in the Prophet of 
 Mecca. According to Sir W. Jones, the best Persian 
 authorities agree with them in their account of their 
 origin; and resident and competent authorities, such 
 as Sir John Malcolm, and the missionary Mr. Cham- 
 
 l 2 
 
148 THE AFGHANS AND THEIR AFFINITIES. 
 
 berlain, after full investigation, assure us that “many 
 of the Afghans are undoubtedly of the seed of Abra- 
 ham.” One tribe of the Afghans, now named Door- 
 anneds, rules the whole nation, and at one period of 
 their history this tribe exercised dominion from the 
 Caspian Sea to the Ganges, and even as far as the 
 capital of the Mahrattas, Poona.* Thus, then, we 
 succeed in connecting the Israelites — the Tribes — 
 with the Caspian Sea, and with India through Afghan- 
 istan. Now we require to proceed further, and 
 connect these tribes with the Sacas. This we do at 
 once by the fact well known that the so-called Tartar 
 tribes, the Chozars or Kosi, were the lords of central 
 India from the sixth to the tenth century. They 
 came from the borders of the Caspian Sea, the seat 
 of the Sacm. Gibbon states that their country was 
 known to the Greeks and the Arabians under the 
 name Kosa, that is, Cush. By this name they were 
 also known to the Chinese. Their alliance was 
 courted by the rival empires of Persia and Rome. 
 The Cush, or Cosa, known as Indu-Cush, belonged 
 to them, and probably gave rise to their name amongst 
 the Greeks and Arabians. The circumstance most 
 worthy of note concerning these Chozars, or Kusites, 
 as respects our inquiry, is the fact that, as early as 
 the tenth century we learn that their sovereigns had 
 from time immemorial been Hebrews. The Beni- 
 Israel of Malabar, also, have a history, clearly written, 
 well preserved and continued to the present time, in 
 which it is recorded that the Ten Tribes, with the 
 exception of colonies in Spain and India, migrated 
 
 * See Elpkinstone’s Kingdom of Caboul. 
 
THE AFGHANS AND THEIR AFFINITIES. 149 
 
 towards the Caspian Sea, some on the borders of 
 Media and Persia, and others in the direction of 
 Chinese Tartary. The tribes of Simeon, Ephraim, 
 and Manasseh are represented to have settled on the 
 north-east of the Caspian Sea, the country of the 
 Chozar Tartars, in a region named in the record 
 Makhe.* Thus we have evidence sufficient to prove 
 that a people who were connected with the country of 
 the Sacae and under Hebrew rulers, held dominion 
 over Central India and Afghanistan previous to the 
 Mahometan invasion. Mr. Forster points out, as a 
 curious confirmation of the Malabar record of the 
 Beni-Israel, that Ptolemy places the Tos Manassa 
 (“ The far-banished Manasseh ”) in the land of the 
 Chomari or Gomeri (the' Gomer of the Bible), and to 
 the north of them a people called Macha-geni , or 
 people of Macha. May it not be worthy of inquiry 
 whether Macha-geni, as the name of a people, is not 
 the same as Massa-getae? And may not the country 
 named Mash in Genesis (x. 23) be that of the 
 Massa-getae (the Goths of Masha), who dwelt about 
 the mouth of the Araxes or Kir, where we know 
 from Herodotus that Cyrus encountered them? And 
 may not the very name of these people (Getae) be 
 derived from that of the inhabitants of Gath (Hebrew, 
 \ro — Gete). Incidentally we remark that Hero- 
 
 dotus (iv. 94) says the Getae thought themselves 
 immortal; not dying, but going, at their decease, to 
 Zalmoxis , which Herodotus supposes to be the name 
 of a god. Is not this a Greek mode of spelling the 
 Hebrew word Zalmoth, the shadow of death. (Psalm 
 
 * See Forster on Primeval Language. 
 
150 THE AFGHANS AND THEIR AFFINITIES. 
 
 xxiii. 4.) The Get® are mixed up with the Sacae as 
 the Gittites were with the Israelites, and by and bye 
 we shall see that they used the same language. The 
 Ma?so-Gothic of Ulphilas’s New Testament, written in 
 the fourth century, contains Hebrew, Greek, Sanscrit, 
 and Tartar words. There were Gittites (Getas), men 
 of Gath, amongst the body-guard of David. It is 
 also worthy of note that, in the voyage of Eldad, the 
 seat of the three lost tribes of Simeon, Ephraim, and 
 Manasseh is said to be Macha ; a name agreeing per- 
 fectly with that given in the Malabar history as the 
 locality of those tribes. Whether, with Mr. Forster, 
 we can find Zebulun by the Helmund , and Issachar 
 by the Isagurus near Cashgar, remains to be proved. 
 We agree with him in believing that “ by every kind 
 of evidence it is ascertained, and by every class of 
 author admitted, that a large proportion of the Chozar 
 Tartars were Israelites professing the Jew’s religion, 
 and practising the rite of circumcision.”* There is 
 a curious Rabbinical tradition to the effect that 
 the Ten Tribes passed over the river Sambatioun, 
 which flows through the land of Cush. Now, what- 
 ever river may be meant by Sambatioun, we know 
 the Rabbins meant by Cush not Ethiopia or Libya, 
 as some Christian commentators have imagined, but 
 Indu-Cush, the country bordering on Bokhara and 
 Cabul. Herodotus distinguishes the Ethiopians, 
 the Cushites of the sun- rising, the eastern Ethio- 
 pians, from those of Libya; and says they differed 
 from the latter by their hair being straight instead of 
 curly, and that they did not at all differ in appearance 
 
 * Primeval Language, part iii. p. 312. 
 
TIIE AFGHANS AND THEIR AFFINITIES. 151 
 
 from other Indians. Mr. Forster, by limiting the 
 distribution of the Ten Tribes of Israel to Afghan- 
 istan, confirms prophecy but to falsify it ; for prophecy 
 declares that they “ shall be swallowed up” amongst 
 all nations. Not lost, indeed, but hidden, like seed, 
 only to become more. “ I will not utterly destroy 
 the house of Jacob, saith the Lord. For, lo, I will 
 command and will sift the house of Israel among all 
 nations, like as corn is sifted in a sieve, yet shall not 
 the least grain fall upon the earth.” (Amos viii. 7-9.) 
 “ Are ye not as children of the Ethiopians [Cushites] 
 unto me, 0 children of Israel? saith the Lord.” (Amos 
 ix. 7.) This is said in relation to their position after 
 their captivity in Assyria, and we shall see in another 
 chapter that the religious head amongst the Sacie 
 assumed the Ethiopian characteristics as emblems of 
 his dominion. We find in the heathen geographer 
 clear names of Israelite tribes, on the one hand, on the 
 borders of the Caspian Sea ; on the other hand, in the 
 mountains of Chinese Tartary. We find the Jewish 
 account quite independently bearing witness to the 
 emigration and settlement of the very tribes named 
 by Ptolemy in those very parts. We find the national 
 character of those wandering Israelites correspond- 
 ingly delineated in the accounts of the Jews, and in 
 the history of the Chozars. And we find the very 
 national character of Israel, as there described, in its 
 restlessness, its turbulence, its roving propensities, 
 its insatiable appetite for war and plunder, re-appear 
 in all its life and reality in that of the whole Afghan 
 nation — a people naming themselves “ Beni-Israel,” 
 and universally claiming to be the descendants of the 
 

 152 THE AFGHANS AND THEIR AFFINITIES. 
 
 Lost Tribes. The nomenclature of those tribes and 
 districts, both in ancient geography and at the present 
 day, confirms this universal national tradition. Lastly, 
 we have the route of the Israelites from Media to 
 Afghanistan and India marked out by a series of 
 intermediate stations bearing the names of several of 
 their tribes, and clearly indicating the stages of their 
 long and arduous journey. Sir William Jones in- 
 clines to the opinion that the Ten Tribes migrated to 
 India about Tibet and Cashmir: and that opinion 
 derives support from several circumstances. In the 
 year 1828 the following statement appeared in the 
 German papers : — ■ 
 
 “ Leipsig, June 30th. — After having seen for some 
 years past merchants from Tiflis, Persia, and Armenia 
 among the visitors at our fair, we have had, for the 
 first time, two traders from Bucharia with shawls, 
 which are there manufactured of the finest wool of 
 the goats of Tibet and Cashmire, by the Jewish 
 [ Israelitish ] families , who form a third part of the 
 population. In Bucharia (formerly the capital of 
 Sogdiana) the Jews have been very numerous ever 
 since the Babylonian captivity, and are there as re- 
 markable for their industry and manufactures as they 
 are in England for their money transactions. It was 
 not till last year that the Russian government suc- 
 ceeded in extending its diplomatic missions far into 
 Bucharia. The above traders exchanged their shawls 
 for coarse and fine woollen cloths of such colours as 
 are most esteemed in the East.” 
 
 The number of these Israelites must be very great, 
 if the account be at all correct, as to the proportion 
 
 
THE AFGHANS AND THEIR AFFINITIES. 153 
 
 which they bear to the whole population, this being 
 stated by the most accurately informed writers to be 
 from 15,000,000 to 18,000,000. But this information 
 is confirmed in a very satisfactory manner from 
 other sources. With regard to the country of Bok- 
 hara, it is worthy of remark that certain Jewish 
 writers have regarded it as the Hara into which some 
 of the Israelites were exiled by the King of Assyria. 
 This country appears to have been known in India at 
 an early period by the name of Hara; the addi- 
 tion Bok, or Buck, only distinguishes it from some 
 other notable Hara (mountain range). As Hara is 
 Hebrew, so is Bok, signifying mixed or confused. 
 At an early period of history the dominion of Bokhara 
 extended from the Caspian Sea into Khorasan ; and 
 when Seleucus, after Alexander’s death, took posses- 
 sion of those regions, many Jews went there as colo- 
 nists, and their progeny have ever since continued 
 there, but kept distinct from the Beni-Israel, also 
 resident there in large numbers. Yahoodeyah , in 
 Merv, was probably one of their early cities. It is 
 not unlikely that the seats of early Jewish coloniza- 
 tion amongst people to whom the name of the Beni- 
 Israel was familiar, were always known as Yahoode- 
 yah , and this is precisely 7 the name by which Oude 
 was first known. The Jews, both of Bokhara and 
 Afghanistan, are kept distinct from those who call 
 themselves Beni-Israel. When Sir Alexander Burnes 
 asked Dost Mahomed Khan as to the descent of the 
 Afghans from the Israelites, he replied that his people 
 had no doubt of that, though they repudiated the 
 idea of being Jews, whom they treat with hereditary 
 
154 THE AFGHANS AND THEIR AFFINITIES. 
 
 contempt. They found their belief not merely on 
 tradition, but on an ancient record in their possession 
 named Mujnoo i unsab. The Urz Bede, of Hajee 
 Feroz, at Herat, possesses genealogies tracing their 
 descent from famous Israelites. True, the claim of 
 the Afghans is no proof of their right to the name of 
 Beni-Israel : but their claim, so long maintained, proves 
 this much at least — the Ten Tribes must have been 
 famous in those parts at a very early period, or a 
 dominant people, despising the Jews, would not have 
 been proud of their assumed name for so long a period. 
 The incidental evidences in favour of the descent of 
 the Afghans from the Ten Tribes, or from some of 
 them, are : First. They are found where the Ten 
 Tribes were expected to be found. Second. Their 
 traditions and customs. Third. The agreement of 
 their traditions with those of other Mahometans, who 
 assert that the Israelites that came from the river 
 Kliabor were called Khyberees, and that some of them 
 went to Afghanistan, or, as they more properly call 
 the country, Cabul, while others went into Arabia, 
 and that these acknowledge their relationship to the 
 Afghans. 
 
 These traditions of the Afghans fall in with the 
 
 O 
 
 history of the tribes who resisted the Greeks, and 
 took possession of Media and Persia, and constituted 
 a Parthian kingdom. When Arsaces the Second, 
 Artabanus, son of the First, fought against Antiochus, 
 he called in the aid of the Sac® ; and being then at the 
 head of 100,000 men, Antiochus was glad to make 
 peace with him, leaving him in possession of Parthia 
 and Ilyrcania, in consideration of his aid in the war 
 
THE AFGHANS AND THEIR AFFINITIES. 155 
 
 against Bactria and Aria — that is to say, Bokhara 
 and Afghanistan; thence, however, the Sacae and 
 the Goths afterwards expelled the armies of the 
 Greeks. The Arsacian king, Mithridates II., called 
 the Great, came to terms with the Sacae, who held 
 dominion in Cabul. The Saka-rauli became so power- 
 ful as to place a king on the Parthian throne called 
 king of kings. These Saka-rauli were probably Af- 
 ghans, having descended from the north-eastern 
 borders of Sogdiana, through Bactria, into the 
 country then known as Ariana, now Afghanistan. 
 These are the people, the Sacae, that Alexander could 
 not subdue, and therefore courted as friends. Prom 
 that period to that of the last of the numerous Greeks 
 who assumed sovereignty over Bactria and Cabulistan, 
 these people were in frequent conflict with the Greeks, 
 and as often nominally under their dominion, as we 
 find from their numerous coins discovered in Afghan- 
 istan (Cabulistan), on which both Greek and so-called 
 Arian inscriptions and devices appear.* Professor 
 Lassen quotes this passage from Strabo : “ The Asii 
 or Asiani, and the Tochari and the Saca-rauli, took 
 Bactria from the Greeks.” The Asiani were the 
 kings of the Tochari and the Saca-rauli. The Asiani 
 were Sacae. I regard these names as only different 
 classes of Saks recognisable in Hebrew as '"inn 
 and ; that is, those who superintended, those 
 distinguished by their armour N"inn (Ex. xxviii. 
 32), and the javelin men or slingers.f Coins of the 
 Parthian “ kino; of kings ” have also been found in 
 
 * See Prinsep’s Historical Results, deducible from Recent Discoveries in 
 Afghanistan. f See Prinsep, p. 82. 
 
156 THE AFGHANS AND THEIR AFFINITIES. 
 
 Afghanistan. Professor Lassen confines the Asian 
 
 O 
 
 kings of the Getas to Upper Bactria and Sogdiana, 
 but regards the Sakas as occupying the Cabul valley 
 and the Punjab, having a king of their own towards 
 the end of the second century before Christ. This 
 serves as another link between the ancient Sakas and 
 the modern Afghans, and this is all we wish here to 
 establish, having already shown the probability that 
 the Afghans are of Hebrew descent. 
 
 For the purpose of showing the connexion of the 
 Greek power with the Saxon, the annexed engravings 
 of coins found in Afghanistan are worthy of note. No. 
 1 is that ofEuthydemus— BA2IAEQ2 EY0YAHMOY- 
 (b.c. 220.) The wild horse on the obverse is perhaps 
 an emblem of Bactria, but also, certainly, of the 
 Saxon race. No. 2 is that of Antiinachus Nike- 
 phorus. (155 b.c.) The figure on the obverse, with 
 the word Su . , will be illustrated in another chapter. 
 Su has very much puzzled the learned. No. 3 
 is another of the same king, with a Victory (?) on 
 one side ; and the king seated on the horse on 
 the other, to indicate his conquest and power over 
 the nation symbolized by the horse. This king as- 
 sumed the title of Theus — God; and I would here 
 observe that probabty the word Su , or Zu, is only 
 another form ( Spartan ) of the word Theus ; adopted, 
 however, with particular reference to the people of 
 Afghanistan at the time, as will be indicated here- 
 after. Nikepliorus is a title of Jupiter, but I believe 
 not so applied till subsequent to the conquest of 
 Porus, or Phorus, by Alexander in India. This word 
 is both Greek and Hebrew, and in both languages 
 would signify the smiting of Porus, this name Porus 
 
I. 
 
 
THE AFGHANS AND THEIR AFFINITIES. 157 
 
 being a title of distinction in Hebrew, signifying 
 widely known; a title appropriate enough to the 
 Porus whom Alexander conquered on the banks of 
 the Jhilum (now Jelum), in July, 327 b.c. 
 
 On the coins found in Afghanistan, Greek legends 
 are continued from Seleucus Nicator (280 b.c.) to the 
 middle of the second century of our era. 
 
 Having been once established by a people so 
 superior in art and intelligence, the Greek character 
 seems to have been retained on the coinage, partly 
 as expressing the retention of the Greek power by 
 the successive kings, and partly because Greeks were 
 largely mixed as colonists with the nations over whom 
 they reigned. Thus we have first pure Greek coins, 
 next Arsacian, and then Sassanian, when the Greco- 
 Parthian dominion in Central Asia closed. There 
 was, during great part of this period, an Ario-Par- 
 thian dynasty reigning over Cabul and the Punjab; 
 but after a.d. 80 a new order of coins, bearing the 
 name of Kanerkes, with legends in corrupt Greek, 
 is found. These are ascribed to a new race of 
 Scythian kings who immediately succeeded those 
 named Kadphises, of which name three kings are 
 recognised by their coins. I here present one of 
 them (4 in plate) in evidence of the fact, that under 
 his dominion Buddhism was recognised as the State 
 religion. 
 
 The Greek legend is king of kings, the great 
 saviour, Oomen Kadphises,* the letters being very 
 corrupt, and the z of the Lat inscriptions being 
 used for that of the Greek 2. 
 
 The legend on the obverse is in the so-called Arian, 
 
 * No. 10, plate Lx. in Prinsep’s Historical Results. 
 
158 THE AFGHANS AND THEIR AFFINITIES. 
 
 which reads from right to left.* No satisfactory 
 translation has been offered ; but I transliterate the 
 words into modern Hebrew letters, and thus find this 
 Hebrew sentence : — 
 
 abb tto -via “no bi ab mb® mno 
 
 'b bio^ '2 
 
 which literally translated is, From my glory prosperity 
 extended to them all, light extended , hut only because his 
 recompense was with me. 
 
 It appears that, during the reign of Kadphises, 
 Buddhism was for a time suppressed b}'- the Hindu 
 king Nikramaditya and his successors. It was pro- 
 bably then that Augustus Caesar received a letter in 
 Greek from a king of those parts, calling himself Porus, 
 praying for assistance. Whether this Porus received 
 any aid or not is not known; but there is evidence 
 before us that Roman influence was extended to 
 the successors of Kadphises, namely, the Kanerki 
 kings, who established a new order, though retaining 
 Buddhism, as will be pointed out in another chapter. 
 All these kings employed the Arian language, that is, 
 the language of Afghanistan at that time. It appears, 
 then, that the religion of Buddha, or Godama, was 
 restored by the king whose remarkable effigies we 
 have before us. There is another Kadphises, on the 
 obverse of whose coins ( 5 in plate ) is this remarkable 
 inscription in Arian letters :f Damma cacarata kuju 
 lakasa saha saka Kadphises ; which, as Hebrew, I would 
 render, Kadphises worships according to the cutting off 
 [or covenant ] of the burning of Kasli , the seat of Saka. 
 
 * Plate xiii. p. 14, in Prinsep’s Historical Results. 
 
 f Prinsep, idem, plate ix. p. 10. 
 
THE AFGHANS AND THEIR AFFINITIES. 159 
 
 I will not here attempt an explanation of these words, 
 as their meaning will appear as we proceed. The 
 identification of the Szu Scythians with the Asii, and 
 these, again, with the Sacas, who took Bactria and 
 afterwards occupied Afghanistan, will account for 
 certain coins having the name of Azes and the title 
 “ king of kings ” upon them. This title associates 
 them with the kings who, up to the second century 
 of our era, used the same title, and held dominion 
 over the same country, and employed the same lan- 
 guage, at least on their coins, and, as we shall by and 
 bye see, also on their tombs. We hope to prove that this 
 language is Hebrew, and therefore that the people of 
 Afghanistan used Hebrew in the period extending from 
 the commencement of the Greco-Bactrian dominion to 
 the commencement of the third century of our era. 
 
 By way of introduction to the next chapter, a 
 few remarks on the coins before us will suffice. 
 First, the superscription — 'the great king of kings 
 — reminds us that Nebuchadnezzar, to whom 
 Daniel the Jew was prime minister, employed the 
 same title. (Dan. ii. 37 ; Ezra vii. 12; Ezek. xxvi. 7.) 
 This title was adopted by the kings who followed 
 Godaxna, or Saka, and adopted his doctrines. We 
 shall by and bye give evidence to indicate how the 
 monograms on those coins came to denote the Bud- 
 dhist religion and dominion. One such is seen beside 
 the king, who is bearded and arrayed in true Saxon 
 style — long coat, boots, and cap; and he wears the 
 royal fillet. Like a true Hebrew, he stands with head 
 covered before the altar of incense — for such we sup- 
 pose the stones raised four deep to signify, after the 
 
160 THE AFGHANS AND THEIR AFFINITIES. 
 
 Buddhist manner. He holds the trident, the Saxon 
 token, in his right hand. This was not borrowed 
 from Neptune — he borrowed it from the Saxons; but 
 in either case it means the same thing — potentiality. 
 Below his left hand is an unknown emblem, regarded 
 by some as a club ; if so, an emblem of Hercules, the 
 destroyer of evil-doers and the righter of the wronged, 
 a figure of whom is seen on the Graeco- Arian coin 
 No. 4. Hence we infer that the Buddhist kings 
 adopted this emblem after the destruction of the 
 Greek pow T er in North-western India. On the obverse, 
 in one case, we have Siva (or Su ) also holding the 
 emblem of Buddha’s power, as indicated by the 
 monogram of Godama. Behind him stands the 
 sacred bull Nandi honouring Buddha. On the other 
 obverse we have what appears to be Hercules with his 
 club and lion’s skin — the devices in each case being 
 
 o 
 
 expressive of the same power to set matters right 
 by main force. 
 
 Concerning one of the Kanerki kings we shall have 
 occasion to speak when examining the remains found 
 in his tomb. Enough has been said to indicate the 
 connexion of Afghanistan with the Greeks, the Sacae, 
 and the Buddhists, and we will now proceed to con- 
 sider the Sacae and the Buddhists more fully. 
 
161 
 
 CHAPTER Till. 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 In a former chapter it was intimated that the Israelites 
 might have been classed by Herodotus amongst the 
 tribes of Media, under the name of Buddhi; a name 
 that re-appears in his account of tribes of Scythia. 
 We now proceed to show that the Sacae were Bud- 
 dhists and Hebrews. 
 
 We have seen, from the facts already stated, that 
 a peculiar people, known as the Sacs, or Sakai and 
 Buddhii, arrived in India at a period about a hundred 
 years after the return of the Jews from Assyria to 
 Palestine. These people were mixed up with the 
 Yavanas, who have been identified with the Greeks 
 left by Alexander to garrison the banks of the Indus, 
 and who long occupied a naval station at the mouth 
 of that river, called Pattala, supposed to be the pre- 
 sent Tatta. This took place about 325 years b.c. 
 We know that, by some untold circumstance, Alex- 
 ander was prevented from invading the Sacae, or at 
 least from prevailing over them, as he did over the 
 Bactrians. The Sacae were then a distinct people, 
 and their knowledge and influence appear to have been 
 employed by Alexander in his incursion into India. 
 It is said that certain Sacae, being famous for the use 
 of the bow, and also as skilful horsemen, were of great 
 
 M 
 
162 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 use to liis army. With these remarkable people a 
 new religion appears to have been introduced into 
 India. This religion has been ever since known as 
 Buddhism, said to be first taught, in its present form, 
 by Sakya. Now Buddha is said to have been born 
 b.c. 618.* It is remarkable that this Buddha is 
 called Maga (a Magian) by the Burmahs ;f and, in 
 Burmah, Arracan, Ceylon, and Siam the sacred lan- 
 guage of Buddhism is called the language of the 
 Mags or Magi ; J and, indeed, the priests of the Per- 
 sians, Bactrians, Charasmians, Arians, and Sacas are 
 equally called Magi, and are described as so many 
 tribes descended from the Sacas.§ To connect the 
 Sacas of the East with those of the West, we observe 
 that the White Island England — Sacam or Saxum, 
 as pronounced by our Saxon ancestors — is stated in 
 the Purana named Yaraha to have been in the 
 possession of the Sacs (or Sacae) at an early period. || 
 From the origin of this religion of Buddha com- 
 menced a new era in the East, named the era of the 
 Sacas. Hence we infer that Sakya belonged to this 
 people. They proceeded from the north into Cashmir. 
 We have shown that a people of this name were 
 recognised by ancient geographers and historians as 
 a tribe of Scythians residing to the north of Cashmir, 
 and we have found some reasons to imagine that 
 these Sacas sprung from the house of Isaac; a division 
 of the Israelites who did not return from Assyria to 
 Samaria. We now proceed, if possible, to discover 
 any additional reasons for supposing these people to 
 
 * Asiatic Researches, vol. ix. p. 90. 
 
 + As. Res. xi. 76. § As. Res. xi. 80. 
 
 f Idem, p. 75. 
 
 || As. Res. xi. 61. 
 
THE BUDDHISTS AND THE SAKAI. 
 
 163 
 
 be Israelites. The Sacas must have come into India 
 through Cabul ; it is therefore probable that some 
 traces of their name may still be found amongst the 
 Afghans, a people who have retained their pecu- 
 liarities for many ages, and who, from their occupa- 
 tion of mountain fastnesses, and from their hardy, 
 independent, and warlike habits, engendered by their 
 position, have been able to preserve themselves from 
 foreign dominion. These people have many indi- 
 cations of a Hebrew origin, or, at least, the facts 
 advanced bv the Right Hon. Sir G. H. Rose and the 
 Rev. C. Foster, as already stated, together with other 
 facts presented by preceding writers, such as Sir W. 
 Jones, certainly warrant the conclusion that an ex- 
 tensive Israelite influence must have been from a 
 very early period exerted amongst that people ; and it 
 is by no means improbable that the purer tribes 
 amongst them are really descendants of the Israelites, 
 as they believe themselves to be. What we seek, 
 however, is a connexion between the word Sacce , or 
 Sakai, and the Israelites, and that, I think, we dis- 
 cover in certain tribes of the Afghans. The following 
 passage is from a letter* written by an officer on the 
 staff of the commander-in-chief in India. It is dated 
 from Head Quarters, Camp, Munikiala , 20 th January , 
 1852: — “Having just been through a part of 
 Afghanistan Proper, I cannot help writing to tell you 
 how I was struck with the Jewishness of the people; 
 and not only their appearance, but every possible 
 circumstance tends to convince one that they are the 
 descendants of the Ten Tribes. They call themselves 
 
 * Quoted by Sir G. H. Rose in his work on the Afghans. 
 
1G4 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 Bunnie Israeel (Bunnie being exactly synonymous 
 with ‘ Mac ’ in Scotland, and ‘ Fitz ’ in England), 
 and are proud of it ; whereas to all other Mahometans a 
 more severe term of abuse cannot be applied than 
 Yahoodee , or Jew. We may observe that these so- 
 called Benee-Israel despise the Jews almost as much 
 as any Mahometan people can. They pride them- 
 selves on being sons of Israel in contradistinction 
 from the people of Judah; a strong presumptive evi- 
 dence that they are really derived from the Israelites, 
 especially as this distinction has been maintained 
 from time immemorial amongst them. One of the 
 tribes that at present are giving us a good deal of 
 trouble, is called ‘ Yousuf zyes,' or tribe of Joseph, 
 ‘zie’ meaning ‘tribe;’ and next to them are the 
 Jzakzie, or tribe of Isaac.” This is the point to be 
 observed, Joseph and Isaac are not properly names of 
 either of the tribes into which the Israelites were 
 divided by lot in their own land; but the application 
 of those names affords proof that, if the Afghans are 
 descendants of Israelites, they adopted distinctive 
 appellations in those names, and it is therefore clear 
 that the name of Isaac was chosen as one mark of 
 Israelitish descent. This is a point which we needed 
 to establish in order to sustain the opinion that the 
 Sacae, or Sakai, might have derived their name origi- 
 nally from Isaac. If the name be adopted to designate 
 one tribe, it might formerly more suitably have been 
 used to designate all the tribes, for every tribe was 
 equally interested in the name, the descent, and the 
 words of the covenant with Abraham : “ In Isaac 
 shall thy seed he called .” (Gen. xxi. 12.) The fact is 
 
THE BUDDHISTS AND THE SAKAI. 
 
 165 
 
 evinced in the existence of an extensive tribe actually 
 using that name as professed Israelites from time 
 immemorial, and these are situated where we might 
 naturally have looked for them under the circum- 
 stances supposed. The Hebrews in Mowr, as well as 
 those in Bokhara, assured the Rev. J. Wolff that there 
 are many of the children of Israel of the tribes of 
 Naphtali and Zebulun, in the Hindu Cush, among the 
 Balkhwee, and that they lived by robbery, and knew 
 the exclamation “ Shama Yisrael !” — Hear, 0 Israel.* 
 If the Sacas were of Israelitish origin, we might 
 naturally expect to find some wild remains of them 
 in the country through which we suppose them to 
 have passed ; and that they should retain the Israel- 
 itish passwords was likely in a country which was 
 probably colonized by Jews at a very early period. 
 These facts at least serve to connect the Sacas , or 
 Sakai , whom we find in Cashmir and Orissa, with the 
 Isakzie of Independent Tartary and Bokhara; these 
 countries being, in fact, precisely the seats of the 
 ancient Sacce , or at least of the people so called by 
 the Persians in the time of Herodotus. (Z a'yat and 
 ZaKag.) It would be very strange if, having, from 
 other circumstances, been induced to believe that the 
 Ten Tribes went into those regions, we there found a 
 multitude of people who declared themselves to be the 
 descendants of these tribes, and yet that they should 
 not be so. We have supposed them to have been 
 named Sacae, or Sakai, after Isaac; and here, in the 
 very seat of the Sacae of old, we find large numbers 
 of people professing to be Israelites, calling themselves 
 * Wolffs Mission to Bokhara, vol. ii. p. 165. 
 
166 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 Isakzie, a name readily converted into Sakai by the 
 Greeks, who habitually rendered the names of the 
 barbarians only into approximate sounds. Is it pos- 
 sible to account for these facts but on the supposition 
 that they are derived from the real Beni-Israel? Why 
 should these people thus name themselves, in spite of 
 the prejudice of all the nations around them against 
 everything Jewish? Had they not been accustomed 
 so to denominate themselves from a period when they 
 had reason, from their influence, to be proud of the 
 name, we can scarcely understand why they should 
 be proud of it now, when anything but high hopes or 
 noble aspirations is associated with it, even by them- 
 selves. Now, if the Sacas, or Sakai, of Independent 
 Tartary and Bokhara, were the predecessors of the 
 so-called Beni-Israel now resident in those countries, 
 and, if they were also called Isakzie after Isaac, then 
 it is fair to infer that the Sakai who came into India 
 through those countries were of the same origin. 
 
 Amongst the names of the six tribes into which 
 the inhabitants of Media are divided by Herodotus* 
 there ought, as already observed, to be one to repre- 
 sent the Israelites, who certainly occupied the country 
 in large numbers at the period referred to in his 
 history when writing of those inhabitants. This has 
 been a stumblingblock to some inquirers. But 
 should we not expect their Hebrew origin to be dis- 
 guised under some name adopted by themselves as 
 expressive of their condition? Whether so or not, 
 we find, in the enumeration of the tribes of Media 
 as given by Herodotus, the very name by which we 
 
 * 1 . 101 . 
 
THE BUDDHISTS AND THE SAKAI. 
 
 167 
 
 believe the Sakai designated themselves when intro- 
 ducing a new religion into India; that name is 
 Buddhii, or Buddhists (E'~P) ; which, in Hebrew, 
 signifies the detached or separated people. There are 
 no direct evidences that the Israelites were ever 
 so called by their own people; but yet there is a 
 passage in itself remarkable, as prophetically applied 
 to the children of Israel under the name of Ephraim, 
 in which passage the word Baddhi refers to them in 
 some especial manner which our translators have 
 failed to understand. This misunderstanding is indi- 
 cated by the fact that the word is translated so 
 differently in those passages where it occurs, and as 
 if to make a sense not to be found by a literal ren- 
 dering, or by retaining the words as terms of deno- 
 mination. The word Baddhai occurs, with the same 
 pointing, both in Isai. xvi. 6, and in Hos. xi. 6; in 
 the former the word is rendered lies, and in the latter 
 branches, but both cannot be correct. It will throw 
 some light on our inquiry to reflect at full on both 
 those passages as denouncing a rebellious people: 
 “We have heard of the pride of Moab: he is very 
 proud; even of his haughtiness, and his pride, and 
 his wrath; but his lies [Baddhai] shall not be so.” 
 (Isai. xvi. 6.) In Hosea xi. 5, 6, it is said of 
 Ephraim : “ He shall not return into the land of 
 Egypt, but the Assyrian shall be his king, because 
 they refused to return. And the sword shall abide 
 on his cities, and shall consume his branches p'7^ 
 — Baddhai], and devour them [the Baddhai], because 
 of their own counsels.” Now, comparing the word 
 Baddhai, or Budii, in these passages, it is clear that 
 
168 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 the reference is to the separate parties or divisions of 
 the people in connexion with cities; for, even if we 
 take the term in any case to mean branches, yet it 
 can only be branches of the people, for they are 
 represented as taking counsel. If so, then it is easy 
 to see that the term was familiar to the Israelites as 
 signifying certain collections of their own people, and 
 therefore it would probably be similarly employed by 
 them in Assyria and elsewhere; so that, speaking 
 of their different portions as pertaining to the dif- 
 ferent places or cities which, in Media and Assyria, 
 they inhabited, they would call them Baddhii, or the 
 separate parts as branches, and thus, at length, be 
 known as a body of people under this appellation, 
 that is to say, as Buddhists. 
 
 A people of the same name are also mentioned by 
 Herodotus as amongst the Scythians, and he repre- 
 sents them as a great and populous nation, who had 
 adopted Scythian customs, and amongst whom many 
 Greeks had settled at an early period.* We discover 
 indications of the presence of the Sacoe and the 
 Buddhii, that is, the Saxons and the Buddhists, in 
 northern India, about sixty years after the Scythians 
 had overrun Media and Mesopotamia. Their incur- 
 sion occurred in the reign of Cyaxares, who succeeded 
 Phraortes, the first king of Independent Media, pro- 
 bably about 625 years b.c. The Israelites were 
 probably still dwelling for the most part in Media at 
 this period. The Scythians, who had mastered all 
 Asia,f were expelled about 598 b.c.J Their course 
 
 * iv. 108. f Herodotus, i. 104. 
 
 X Volney, Chronologie d’Herodote. 
 
THE BUDDHISTS AND THE SAKAI. 
 
 169 
 
 is very remarkable; they were driving the Cimme- 
 rians (or Gomeri) before them into Asia, when they 
 encountered the Medes at a place inhabited by the 
 Massa-Getce , or Goths of Masha, on the right of 
 Mount Caucasus, between it and the Caspian Sea. 
 They subdued all before them until they reached 
 Palestine; and, as if their object were there accom- 
 plished, they then proceeded to prey upon Assyria 
 for twenty-eight years. But, like the Ephraimites, they 
 were given to drunkenness, and their chiefs being 
 invited to a feast by Cyaxares and the Medes, they 
 were intoxicated and put to death. After which, the 
 Medes recovered their dominion, and expelled the Scy- 
 thians. The Scythian invasion came in from the north ; 
 the direction whence the prophet Ezekiel, in a vision, 
 saw the advancing cloud, the whirlwind, and the fire 
 in which the Israelitish people seemed symbolically 
 involved. Now, supposing the prophecy fulfilled by 
 this incursion, we should expect to find traces of the 
 Israelites in the north and the east after the expul- 
 sion of the Scythians; since we regard these people 
 as mingling with the Israelites and preparing a way 
 for their departure from Media and Mesopotamia. 
 Esdras says the Ten Tribes took counsel together 
 and went out peaceably, crossing over the narrow 
 passages of the river Euphrates. This would take 
 them in the course indicated, namely, through 
 Armenia, and between Mount Masha and the Caspian 
 Sea; the very course by which the Scythians had 
 come in. Now, we cannot discover any period, in 
 the history of Media and Mesopotamia, in which the 
 great body of the Israelites could have so departed, 
 
170 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 except that of the time when the Scythians held do- 
 minion over those countries, and were, as we supposed, 
 friendly to the Israelites. It is after this that the 
 Sacaa begin to be confounded with the Scythians. 
 An interval of nearly sixty years passes between the 
 expulsion of the Scythians and the appearance of the 
 Sacae, the Getas, and the Buddhii in India. They 
 flow in through Bokhara and Afghanistan, where we 
 find remnants of people still dwelling, who claim to 
 be called children of Israel. The Sacas and the 
 Buddhii took possession of Cashmir in the year 340 
 b.c., according to the history of that country.* We 
 now proceed further to show that the Buddhists, the 
 Sacas, and the Geti, or Goths, who spread over India 
 from Cabul and Cashmir, were connected with the 
 house of Isaac, both in name and in language; and 
 the evidence we offer is the record written on the 
 rock with a pen of iron. 
 
 There was, in the early part of our era, a large 
 Buddha establishment, and the capital of a kingdom, 
 named Sanclii , on the banks of Betwa, and about 
 twenty miles to the north-east of Bhupal. It was 
 the centre of a kingdom called Sanaka-nikci, and be- 
 longed to the Sakya tribes, so famous for the use of 
 the bow, and their entire devotion to Buddha. This 
 kingdom was also called Sachi , which would be the 
 same as Sakai. Here, then, we are at once con- 
 ducted to the Saxon tribes in India; and, looking 
 over the account of the topes of Sachi, which were 
 explored by Major Cunningham, f we find some in- 
 teresting particulars, and are presented with bas-reliefs 
 * As. Res. vol. xv. p. 112. f Now Lieutenant-Colonel. 
 
FROM A BAS-RELIEF AT SANCHI. 
 
THE BUDDHISTS AND THE SAKAI. 
 
 171 
 
 of the people themselves, in their various domestic 
 scenes and religious ceremonies. At the south gate 
 of the great tope of Sachi stands a pillar surmounted 
 with four lions, at the right of the entrance, and on 
 that pillar a bas relief, which is represented in the 
 accompanying engraving, copied from that of Major 
 Cunningham. Each gateway is formed of two 
 square pillars 2 feet 3 inches thick, and 13 feet 8 
 inches in height. The capitals of the pillars on the 
 western gate are four human dwarfs; those of the 
 southern gate four lions; those of the other gateways 
 four elephants surmounted by their riders. The 
 total height of the gateway is 18 feet 2 inches, and 
 its breadth is 7 feet.* The inscription is conspicuous, 
 and exceedingly well preserved. Major Cunningham 
 says, “ I cannot even make a guess at its meaning.” 
 If, however, it be transliterated into modern Hebrew 
 characters,! its meaning becomes evident; thus — 
 
 crpmo nan in inoi jn 1 ? qttfn mn 
 
 roaa 
 
 That is — 
 
 O Sale, my glory, tldne image [or assimilation ] 
 shall he for a festival, a mountain of refuge 
 far those who came from afar, from Mahhath. 
 
 We shall find, from numerous other inscriptions, that 
 the person honoured by such celebrations under the 
 name of Sak is the same as Godama. Sakya seems to be 
 the Sanscrit name of this individual, and his history is ex- 
 tensively known in Buddhistic annals as the founder of 
 Buddhism in itsrecent forms. The Chinese Buddhists^ 
 
 * From Major Cunningham’s Bhilsa Topes, p. 189. 
 f The reason for doing this will be seen in the next chapters. 
 
 J Fo-kwe-ki, c. xvii. note 17. 
 
172 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 say the name Saki signifies “ repose or silence.” As 
 Hebrew it will admit of that meaning, but only in the 
 sense of ceasing to resist, as in X umbers xvii 5: 
 ‘ ‘ I will make to cease from me the murmurings of the 
 children of Israel.” It is especially interesting to 
 discover that the invocation of Sak was known in 
 Britain at a very early period, for this fact connects 
 the first arrival of the Saki, or Saxons, in Britain 
 with Buddhism as known by the Saki of India; thus 
 proving the similarity of their origin. My authority 
 for this statement is found in that singular and very 
 ancient Druidical hymn known as Gwawd Lludd y 
 Mawr, or the Praise of Lludd the Great. It is 
 quoted from Welsh Archaiology (p. 74), by the Rev. 
 E. Davies, in his work on the Mythology of the 
 British Druids (Appendix Xo. 12). Four short lines 
 are given in this poem as the prayer of five hundred 
 men who came in five ships. The words of this prayer 
 were suspected by Mr. Davies to be Hebrew, in con- 
 sequence of Taliesen the bard (GOO a.d.) having 
 declared that his lore had been delivered to him in 
 Hebrew or Hebraic.* Mr. Davies therefore tran- 
 scribed the passage in Hebrew letters thus : — 
 
 y nnn \nn:n O-Bnthi Britli oi 
 nn U yy 13 Nu oes nu edi 
 n'-Q W"Q Brithi Brith anhai 
 'yn in nn nn Sych edi edi eu roi. 
 
 He does not attempt to give the meaning ; but, after 
 familiarly puzzling out ancient Buddhistic inscrip- 
 tions, I venture to give this literal rendering : — 
 
 * His words are Yu Efrai, yni Efroeg Eilgwcth yin rhitliad. (Taliesen's 
 Angar Cyvyndawd.) 
 
THE BUDDHISTS AXD THE SAKAI. 
 
 173 
 
 And I have made a covenant — a Heap, 
 
 A home of wood is a home, my guide, 
 
 I have made a covenant, 0 ship, — 
 
 Sak is my guide, my guide, he is my Friend. 
 
 The Being they worshipped is also called Adonai , 
 the Hebrew name of the Lord Almighty. The appeal 
 to the Heap is significant, as will fully appear in 
 another place; hut even the tope or tumulus erected 
 over Sak at Sachi will afford a clue to the secret ; since 
 such mounds were at first only heaps of stones, as wit- 
 nesses of devotion or of vows, or as memorials of the 
 venerated dead, and as signs of the course taken by 
 the Israelites, according to the prophet. (Jer. xxxi. 21.) 
 These uses of the heap are illustrated by many pas- 
 sages in the Hebrew Scripture. See, heap of witness, 
 Gen. xxxi. 52; Deut. xiii. 16; Josh. vii. 26; viii. 
 28; 2 Sam. xviii. 17. 
 
 There is an obscure passage in Job xxx. 24, which 
 these observations may illustrate. In this passage 
 the word translated “ grave” in our version is heap in 
 the original : “ Howbeit he will not stretch out his 
 hand to the grave [at the heap], though they cry in 
 his destruction.” In Job xxi. 23 we have “ T et shall he 
 watch in the heap ” (at the heap). The wanderings of 
 the sons of Isaac are to be traced, in fact, by theirgraves 
 being marked by peculiar heaps of ruin, and these are 
 erected in expression of a covenant with destruction. 
 The Jews are described as making a covenant with 
 death in Isaiah xxviii. 18. The only other word to 
 detain us over this inscription is the name of the place 
 from which the worshippers are said to have come, 
 
174 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 namely, Makheth. This is confirmatory of the re- 
 cord preserved by the Malabar Hebrews, which states 
 that some of the scattered Israelites went to Makhe, 
 in Tartary, Makheth being only the full form of the 
 same w r ord. Moikha is named in the Behistun in- 
 scriptions. AVas it Moecia? The connexion of the 
 Sakai, or Sachi, with Tartary will be shown presently. 
 As to the mountain of refuge, it is to be observed 
 that a mountain amongst the Hebrews was under- 
 stood to be the proper place for a house of worship, 
 as in Isaiah ii. 3 : “ The mountain of the Lord’s house 
 shall be established in the top of the mountains.” 
 The bas-relief over which the above inscription 
 stands represents the adoration of the relics of Sak- 
 ya Sinha, the last of the mortal Buddhas, who at 
 death is supposed to have attained Nirvan , or free- 
 dom from transmigration. This word is peculiar to 
 Buddhism, and is variously explained; but may it not 
 be a Hebrew word signifying the state of being fully 
 satisfied — 1!D“U[?]. Major Cunningham names the 
 scene depicted in the engraving “ The Casket Scene 
 in the Palace.” “ The king, with his family and mi- 
 nisters, seated in the foreground to the left. In the 
 centre a relic-casket, with two attendants holding the 
 chatta [umbrella] and chaori [mace] over it. To the 
 left a seated female is beating a drum, and a female 
 dancer naked to the waist, with the arms extended be- 
 fore her in a peculiar manner still practised in India. 
 I lithe background are two male figures, and one female 
 figure with a round cap, similar to those worn by 
 the Kashmir women of the present day. To the right 
 are numerous figures, all standing; two having their 
 
THE BUDDHISTS AND THE SAKAI. 
 
 175 
 
 hands joined in adoration appear to be the Raja 
 and his minister” (p. 213). 
 
 The figure of a head with a peculiar head-dress 
 lying near the relic-basket is overlooked by Major 
 Cunningham. The position of the head gives one 
 the idea that it was intended to represent the dead 
 person to whom the relics belonged. The whole 
 scene may be intended to represent the inauguration 
 of a statue of Sak, for the statue erected at the 
 northern entrance of this tope is no doubt that of 
 the last Buddha. His assimilation to God is ex- 
 pressed by the erection of his likeness to be wor- 
 shipped. This idea would well agree with the fore- 
 going translation of the inscription. The head-dresses 
 of most of the figures remind us of the kerchiefs for 
 the head (Ezek. xiii. 18), which were charms. The 
 traditional head-dress of the Jewish women in the 
 East is called chalebi , and consists of balls of linen rags 
 tightly compressed, over which a shawl is carefully 
 wound, just as we see in the engraving.* The bracelets 
 and anklets of gold are precisely such as were found 
 in the tumuli on the north of the Caucasus described 
 by Dr. Clarke in his Travels, and thence we suppose 
 these people to have come. As all the faces but that 
 of the naked figure are carefully grouped and turned 
 towards the spectator, it would appear that they were 
 intended to be portraits. Our rough sketch in the 
 engraving is but a rude imitation of the original. 
 The figure, naked, as if by way of humiliation, is pro- 
 bably that of the king, whose face it would not be 
 lawful to represent. 
 
 * See Jews in the East, by Dr. Fraakl. 
 
176 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 Some of the figures in other bas-reliefs are evi- 
 dently Scythian or Tartar, particularly the dancing 
 women. I regard the whole scene as representing 
 individuals of different nations under the dominion 
 of the Sakas. 
 
 In respect to the indirect evidence of Israelitish 
 origin presented by the Sakai as chiselled on the 
 pillars of these Sakai topes, or, as the natives in some 
 places call them, Buddha — bitha * in this place I 
 would specify the dress of the soldiersf and the trial 
 of the bow. Major Cunningham was so struck with 
 the peculiar and picturesque manner in which the 
 quiver is fastened to the soldier’s back, that he 
 was at once reminded of the Psalmist’s words con- 
 cerning the children of Ephraim, who, being harnessed 
 and carrying bows , turned back in the day of battle. 
 (Ps. lxxviii. 10.) The whole costume resembles that 
 of the Scotch Highlanders, the hilt being the marked 
 part of their clothing. The ornament on the shields 
 of the cavalry and foot is a double cross, the St. 
 George’s, or sometimes a crescent and two stars. See 
 symbols of Buddhism in Chap. X. 
 
 The trial of the supposed founder of Buddhism in 
 India, Salcya , is represented as being a triumphant 
 shooting with a bow strung by himself, and which it 
 required a thousand persons to bend. The trial 
 begins with piercing a liorse-hair by shooting at it 
 under the obscurity of dense clouds, which can only 
 signify subtlety in religious discussion; a relic of I 
 which accomplishment we seem to have retained in 
 
 * Hebrew — house or temple. 
 
 f As described by Major Cunningham, from the bas-relief of a siege on 
 a pillar at Sanchi. (Bhilsa Topes, p. 215.) 
 
THE BUDDHISTS AND THE SAKAI. 
 
 177 
 
 our habits of hair-splitting. In the Sakian sense the 
 bow and arrow are persuasive teaching. The form 
 of the bow is precisely that of the Saxons of the 
 West. When Sakya’s trial was accomplished, the 
 Sakya tribes sent their daughters superbly decorated 
 to the young prince, with forty thousand dancing and 
 singing girls. All this must be figurative of the con- 
 quest of Sakya over the opposers of his religion, for 
 it is said that, after having pierced seven iron targets 
 with his arrow, it reached the mountains of the iron 
 girdle and then pierced the earth , and caused a spring 
 of water to gush forth. The complete victory is fol- 
 lowed by beating of drums and instrumental music, 
 when he mounted his horse (his horses are always 
 supposed to be white), and returned to his palace. 
 The trial of skill is with his brothers Devadatta 
 and Nanda; Nanda typifying Brahminism, or the 
 worship of the sacred bull; and Devadatta , Davidism 
 or Judaism: both which, there is reason to believe, 
 opposed the spread of Buddhism in Central India. 
 The drums , music , and mounting the white horse 
 symbolize religious conquest, the religion itself being 
 symbolized by a spring of water supplying wells built 
 for the supply of travellers.* 
 
 It is quite a matter of dispute when the Saca era 
 began in India; but the probability is that there was 
 more than one such era, the Earliest being that of the 
 rise of Sakya’s religion amongst the Sakya, or Saxon 
 tribes, in the sixth century b.c., and the last when 
 the Scythian Sakas, or Sac®, came again under the 
 
 * See Fo-kwe-ki, c. xxii. note 7, and Tumour in Prinsep’s Journal, vii. 
 p. 804. 
 
 N 
 
178 
 
 THE BUDDHISTS AND THE SAKAI. 
 
 dominion of a king of their own, who governed the 
 whole of Khorasan, Afghanistan, the Punjab, and 
 nearly all India, (b.c. 78.) 
 
 For the present it is enough to prove the existence 
 of a Saxon kingdom extending its dominion through 
 its religious teachers throughout the East and over 
 half mankind. We have sought a peculiar people of 
 Saxon name, and found them. We supposed these 
 people were known in Assyria and Media as Sakai 
 and Buddhii. We supposed them to have gone into 
 the north and mingled with the Scythian tribes ; and 
 here, in Central India, we find a people precisely of 
 the character we seek, under various designations, 
 but always bearing the same marks, being peculiar 
 alike in religious and secular habits. The Tribes is 
 their earliest name. Ptolemy calls them the Noble 
 Tribes; the Buddhist annals acknowledge them as the 
 Sakya Tribes, their kingdom is Saka-nika , and their 
 religious dominion is felt from Persia to China, and 
 from Ceylon to the centre of Mongolia. They seem 
 to belong to the same race as the various tribes of 
 Afghans, but are separated from them by the religious 
 creed and denomination known as that of the Buddhii 
 and the Pali. As Buddhii we looked for them, because 
 the term in their tongue we believed to indicate their 
 separation ; but the term Pali, as applied to this sepa- 
 rated people, is difficult to explain, until we remember 
 that in Hebrew the term exactly expresses the fact 
 which fixes it upon them; for, as Buddhii means sepa- 
 rated , so Pali means set apart and peculiar: both 
 terms alike indicating how completely these people 
 regarded themselves as the chosen. As Buddhii sig- 
 
 
THE BUDDHISTS AND THE SAKAI. 
 
 179 
 
 nifies branches or separate divisions of people, the 
 terra might at first have been equivalent to tribes; and 
 possibly the term Pali , or Phali , was not adopted 
 by the Saca? until the Greeks came amongst them ; for 
 the Greeks would call the tribes Phyli ; which word a 
 Hebrew people would adopt in their own sense of it 
 — set apart or distinguished — adding, it may be, some 
 ennobling designation; and hence perhaps the name 
 conferred by Ptolemy on the people who dwelt in or 
 near the region now spoken of — the Noble Tribes — 
 Aristopliyli. Their central land was called Magadha , 
 which, in Hebrew, means noble. Their name as a 
 whole was Sacse, Sakai, Sassani, or Saxons; a name 
 more interesting to us, and the most aristocratic in 
 the world. 
 
 At a period perhaps 500 years before our era we 
 find these people represented in a bas-relief at the 
 entrance to a Buddha-bitha , a house of the holy one, 
 whose synonyme is Light.* They are here seen in a 
 place named after themselves, and in the act of wor- 
 shipping the relics of a prophet who came to them in 
 their own name; and over their heads is inscribed 
 the record that they owned this man as their moun- 
 tain of refuge after their wanderings from afar, from 
 the place of affliction, that is, from Makhe ( rDD), and 
 gathered together to hold regular festivals in his 
 honour. We will now proceed to consider some of 
 the doctrines of Buddhism. 
 
 * A large tope at Sachi is dedicated to the Supreme Buddha as Light. 
 
180 
 
 CHAPTER IX. 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 It is related in the Buddhistic Scriptures of Tibet 
 that the doctrines of Adi- Buddha, the Supreme God 
 ( Ad\ori]i- Buddha ?), were adopted and taught by Sakya 
 in consequence of instructions he received from the 
 King of Sambhala , a fabulous place on the north 
 of the Jaxartes * This king is said to have visited 
 Sakya at Cuttack, in Orissa. This tradition is pro- 
 bably founded on the fact that Sakya derived his doc- 
 trines from the Bacas ; some tribes of whom, at the 
 first promulgation of Sakya’s Buddhism, certainly 
 dwelt in the neighbourhood of the Jaxartes, for that 
 river arises in the land of those Sacae who arrested 
 the progress of Alexander’s army in that direction. 
 It appears that the future coming of the Lord of the 
 world, who, destroying the serpent, should bring peace, 
 and who should spring from the Sakian race, was the 
 doctrine especially connected with the name of Adi- 
 Buddlia, whom Buddhists now regard as the Intel- 
 lectual Being (or Essence) by whom all things were 
 created. This is but another form of the Hebrew 
 prophecy handed down from the first man, concern- 
 ing the coming of a Divine Man Avho should trample 
 on the serpent’s head and restore man to his lost 
 
 * See Csoma de Koros’ Tibetan Grammar. 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 181 
 
 Paradise. As this prophecy advanced towards fulfil- 
 ment the intimations concerning the Messiah’s cha- 
 racter and advent became more and more distinct, as 
 portrayed in the language of inspiration; but the 
 very calling of Abraham as the father and founder 
 of the families and the hopes of Israel, was immedi- 
 ately connected with the promise of that Son of Man 
 of whom Isaac was the type; and so from the day 
 that Abraham’s faith foresaw the coming of Messiah 
 as the conqueror of Death, the word was spread 
 abroad by his people that the promised Saviour should 
 spring from the seed of Isaac. Here, then, we see the 
 connexion between the predicted Messiah and Sakya’s 
 announcement of the future coming of the Lord of 
 the world, springing from the Sakian race and bearing 
 in his hand the symbol of his creative and protecting 
 power in the restoration of man to Paradise. The 
 unopened lotus, so frequently seen in Buddhistic 
 temples and even in the hand of Godama himself, 
 points to this final Buddha as foretold by Godama 
 the present one. As stated in our Introduction, the 
 lotus was held, even by the Egyptians, as an emblem 
 of the Divine power protecting man. Hence we see 
 that in the celebrated Zodiac on the ceiling of the 
 temple of Tentyris, the Virgin Mother appears sus- 
 tained by a lotus. The Buddhists of China have the 
 same symbol, and the title of the Queen of Heaven is 
 applied almost with as much devotion as if it were 
 adopted from the creed of Rome. The opening 
 flower, together with the fruit of the pomegranate, 
 like the knops and flowers in the tabernacle (Ex. 
 xxxvii. 19, &c.), and in the cedar mouldings of Solo- 
 
182 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 mon’s temple (1 Kings vi. 18), were symbols of the 
 nation in respect to the promises amongst the early 
 Buddhists as amongst the Israelites. The moulding 
 of the fresco representing the Buddhas springing from 
 the lotus in the cave-temple of Ajanta, has precisely 
 this form of “ knops and flowers,” 
 the flowers being lotuses, or lilies,* 
 thus. And, as if to show the all- 
 embracing and purifying brother- 
 
 hood of the Divine Man, the Ethiopian, or negro, 
 is also here seen standing on the lotus, and covered 
 with an ample white robe, and having a glory round 
 his woolly head ; a lesson which the Western Saxons 
 are but slowly learning.f Buddha himself is also fre- 
 quently represented as a negro. 
 
 We must not forget the probability that Sakya 
 himself was of the Sacian, or Saxon race, though, per- 
 haps, he had been separated from his people, or per- 
 tained to a tribe that was the first to penetrate into 
 India, and encounter the pride and cruelty of caste 
 with ideas derived from the knowledge of a law that 
 declared all men equal in the sight of their Maker, 
 and required the neighbour to be loved as oneself. 
 The Sacian strangers that poured into Orissa from the 
 north and the west were sojourners with the Ethio- 
 pians of Indu-Cush, but they were no barbarians, for 
 they brought with them a religion vastly superior to 
 that prevailing through India. The doctrines of Sakya 
 were a refinement upon the worship of the elements, 
 Paramath, and the hosts of heaven, to which the 
 Persians and some of the corrupted Israelites are 
 
 
 * See Bird’s Historical Researches, plate 20. 
 f Idem, plate 3. 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 183 
 
 known to have been addicted; neither did Sakya 
 honour the hereditary priesthood of the Brahmins, 
 who, as we learn from the Yedas, sacrificed animals in 
 a manner not unlike that of the Hebrews. Neither did 
 he sympathize with their opponents, the Sicastikas, 
 who promised man nothing but annihilation at last. 
 But he blended the Brahminical notion of the trans- 
 migration of souls and ultimate immortality with the 
 idea that the spirit’s return to Him who gave it, or 
 union with God, was the highest state of man. Thus 
 he reconciled the creed of the rationalistic fatalists, 
 who said “ so be it,” with a morality that forbade 
 atheistic indifference, while it encouraged the sup- 
 pression of merely selfish desires as alike inconsistent 
 with the good of society and the soul’s final emanci- 
 pation from sin and suffering. I will not repeat 
 what, on doubtful authority and contradictory record, 
 has been stated concerning the faith of Sakya, as 
 I hope to quote his creed from the rock-records of the. 
 period immediately succeeding that of his teaching. 
 It will be interesting to observe the similarity be- 
 tween some of the doctrines of Buddha and those of 
 Anaxagoras and Pythagoras; a similarity that has 
 been skilfully pointed out by Major Cunningham,* 
 and for which the intimacy of the Greeks with the 
 seat of Buddhism at an early period will sufficiently 
 account. The point of especial interest is the fact 
 that Sakya becomes a real anti-Christ, or substitute 
 for Christ, verily representing himself as God, and 
 continuing to sit permanently in God’s temple as the 
 only object of worship. 
 
 * Bhilsa Topes, p. 33. 
 
184 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 Of course, amidst so many elements of religious 
 discord as must have existed amongst converts from 
 all varieties of creed in India, dissension rapidly 
 sprung up after the decease of the authoritative 
 teacher whose inspiration was devoutly believed by 
 all his disciples. The man who, during forty years’ 
 preaching, had overturned many tyrannies — inculcated 
 charity and chastity where both had been unknown — 
 declared perfect equality between high caste and low, 
 and founded hospitals for the halt, the blind, and the 
 destitute, placing a trained physician at stated inter- 
 vals, for the help of the afflicted, along the highways — 
 who had sent out his missionaries, fired with his own 
 zeal and enlightened by his intelligence, to teach 
 kindness everywhere, and the performance of a 
 thoughtful devotion as the means of delivering the 
 soul from evil — the man that had raised woman to her 
 right place, at the side and in the heart of man — the 
 man that had not only erected a new system of reli- 
 gion upon thought concerning the perishable and the 
 everlasting, but also thus promoted and enforced the 
 highest moral reform known in the world before 
 Christianity appeared — the man that had remodelled 
 the language as well as the ideas of the people over 
 whom he reigned by directing the compilation of 
 new Sanskrit and Pali grammars* — the man qualified 
 to accomplish such things was a man likely to be 
 missed ; and not one amongst his chief disciples was 
 likely to be better fitted to fill his throne than were 
 any of the Seleucidas to succeed Alexander the Great. 
 His doctrines were not, like Mahomet’s, to be carried 
 
 * Probably with a view to the incorporation of Hebrew in a Pali form. 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 185 
 
 out by presenting the sword in one band and a Koran 
 in the other; but by inviting both man and woman 
 equally to consider the best use and highest end of 
 this life. His successors needed mind, and they had 
 it; but they also needed unity, and had it not. The 
 rule of many minds, instead of that of the one master 
 mind, soon followed; and by and bye synods were 
 invented as a substitute for the centralization of a 
 will and a purpose; but this invention was but a 
 feeble substitute. Three extraordinary assemblies of 
 this kind were summoned under the auspices of the 
 learned fraternities that continued heartily to propa- 
 gate the doctrines of Godama. We will not go into 
 the consideration of all their discussions about what 
 was allowable, or what not, but at once run on to 
 the year 270 b.c., when Asoka , formerly surnamed 
 the Furious , but, since conversion to Buddhism, 
 known as the Pious , began to perceive the necessity 
 of clearing his country of heretical sects. Alas, eight 
 sects were found amongst the monkish priests alone, 
 and sixty thousand of them were stripped of their 
 gowns. Here, by way of note, it is worthy of remark 
 that this Asoka, King of Magadha, is said, in the 
 annals of Cashmir (of very early date), to have been 
 converted to the religion of the Sakai, or Saks; so 
 that it was then understood that the Sacas, who over- 
 ran the land, were all Buddhists. Asoka was assisted 
 by a thousand Arhats, or religious counsellors, who 
 assembled with him at Pataliputra; and who, when 
 they had disposed of the heretics, sat for nine months 
 rehearsing the doctrines and praises of Sakya-Godama ; 
 and then, at the conclusion of the synod, sent out 
 

 186 THE DOCTRINES OF SAKYA BUDDHA. 
 
 a number of authentic teachers to the following 
 countries: — 1. Cashmir and Peshdwar. 2. The 
 country about the Narbada. 3. Mewar and Bundi. 
 4. Northern Sind.* 5. The Maharatta country. 6. 
 The Greek province of Cabul, Arachosia. 7. The 
 country of the Himalayas. 8. Ava, or Siam — that 
 is, the golden land, Aurea Regio , or the Aurea Cher- 
 sonesus. 9. Lanka , or Ceylon. The narrative of 
 these missions is preserved entire in the Singalese 
 sacred books Dipawanso and Mahawanso. 
 
 I have referred to these missions to show that 
 Cabul Proper, and that part of the Punjab which we 
 have supposed the Sacee to have occupied, had no 
 occasion for missionaries, being, as we may infer, 
 already Buddhists, and that because they were Sacae. 
 As we may have reason to recur to Asoka, some of 
 the incidents of his zeal may not be uninteresting in 
 this place, as elucidating the doctrines of Sakya and 
 their origin. When first Sakya introduced his 
 novelties of doctrine and modes of worship he was 
 stoutly resisted by the adherents to the old form of 
 things, and especially by the priests. But such a 
 man was not to be put down; he knew his mission. 
 What was it to him that the Dewadatha and his 
 kindred disapproved? In courtesy he acknowledged 
 their good intentions, but begged to convince them 
 that the claims of Heaven were superior to theirs. 
 Had he not seen angels,- and talked with the dead, 
 who bade him remodel the world’s ideas like a re- 
 former self-reformed? Had it not been written on 
 the tables of his heart that the scholar must sacrifice 
 
 * The missionary here was a Greek. 
 
THE DOCTRINES OF SAKYA-fiUDDHA. 
 
 187 
 
 himself and expiate his errors with his bodily life? 
 He was ready to suffer anything in defence of the 
 faith he was called to preach, and so he defied all 
 opposers, and so he conquered them. Nevertheless, 
 there was division ; and Sakya, though he defied the 
 sorceries of the Turs and the fire-worshippers, could 
 not suppress the schisms amongst those who pro- 
 fessed to be his followers.* It is true he as- 
 sumed authority in consequence of direct inspi- 
 ration; for, as he told his disciples, a thousand 
 lights had been kindled by his angel upon his body 
 to purify him from his former sins, and the doctrines 
 of truth had been written on his own body with a 
 pen formed out of his own bones, and dipped in his 
 own blood instead of ink. They accepted all this, 
 and many volumes of experiences besides; but still 
 they held tlteir own opinion about forms and cere- 
 monies, if not about faith and acceptance. It is 
 evident that they appealed to pre-existing usages and 
 written authorities preceding the new assumption, 
 and endeavoured to reconcile their belief in Sakya’s 
 calling with the truth of former prophets. During 
 Sakya’s life his authority checked divisions ; but after 
 his death disputes speedily spread discord in Magadha, 
 where the new Buddhism was first set up. The earlier 
 divisions were settled by synods, and within a century 
 after Sakya’s death two remarkable synods were held, in 
 both of which the written laws in relation to religious 
 usages and assemblies were appealed to, and the 
 schismatics judged accordingly. The English reader 
 
 * The Turs, or Turi, were a sort of wandering friars, so called evidently 
 from '“llTI, signifying those who go about to spy out a country. 
 
188 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 would be struck with the resemblance which the 
 synod bears to that of a trial by jury, in which we 
 have the hearing of both parties in reply to questions, 
 the retirement of the jury to consider their verdict, 
 and the sentence of the judge according to law ;* a 
 mode of proceeding vastly ditferent from the usual 
 judicature of the East. On a future occasion, when 
 the dissentients became too numerous to be dealt 
 with by synod, a readier mode was adopted. Such 
 was the state of things in the commencement of the 
 reign of Asoka. (274 b.c.) He was surnamed the 
 Furious ; and when he was converted to Buddhism, 
 he carried his fury into his religion, and in four 
 years compelled “the whole of Northern India, from 
 the mountains of Kashmir to the banks of the 
 Narbadda, and from the mouths of the Indus to the 
 Bay of Bengal,” to receive his own views. The 
 schism then seems to have been settled by the pre- 
 dominant party appealing to the king, who, of course, 
 employed his only authority, that of the sword, and, 
 as usual, effectually proved where the heresy lay, by 
 threatening, like other defenders of the faith, death 
 to all who did not believe as he did. The orthodox 
 receivers of the new religion were so strict in their 
 ideas that they contended that acceptable worship 
 could only be offered up by ordained men, or ap- 
 pointed priests, and that only in places especiall}' 
 consecrated for the purpose. The higher order of 
 priests in the kingdom of Asoka were also so strict 
 that they deemed it a sin of the first magnitude to 
 worship in the company of any that did not submit 
 * See Major Cunningham’s account, Bhilsa Topes, p. 77. 
 
THE DOCTRINES OF SAKYA-BUDDIIA. 
 
 189 
 
 in all things to their orders. Hence it happened 
 that, since they could not obtain consecrated places, 
 nor contrive to exclude from their assemblies all 
 doubtful characters, they had resolved to confine all 
 the benefits of worship to themselves and the few 
 introduced to their private assemblies by the ob- 
 servance of especial and purifying rites. In this 
 exclusiveness they persisted for seven years, when 
 the king Asoka , being scandalized that public wor- 
 ship should have been suppressed for so long a period 
 by these sanctimonious priests, resolved to put an 
 end to their exclusiveness, and sent his chief minister 
 to persuade them to submission as best he might. 
 This led to a fine scene. The heads of the establish- 
 ment, or monastery, a school of the prophets, in which 
 these rigid priests were congregated, refused to sub- 
 mit to the dictation of the king. They would not 
 come forth from their convent to conduct public 
 worship in places where heretics of all kinds were 
 admitted. Thereupon the king’s minister ordered 
 several of them to be beheaded on the spot, in the 
 order in which they sat at worship. The king’s 
 brother was among the recusants, and he placed him- 
 self on the seat to which the executioner first came, 
 and held out his head for decapitation. This was a 
 martyrdom not expected and not to be desired. The 
 king was referred to ; but, instead of following out his 
 own orders, he saw that he had proceeded already too 
 far; he therefore humbled himself, and begged ab- 
 solution from the holy brotherhood. Thereupon a 
 convocation was commanded, and the Buddhist 
 church was forthwith purified by the expulsion of 
 
190 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 60,000 heretical priests ! So says the record ! Now, 
 what was their heresy? It appears that there were 
 adherents to the old written laws amongst them. 
 These appear to have been mixed with fire-wor- 
 shippers; in short, the circumstances altogether seem 
 to indicate that they were Hebrews somewhat cor- 
 rupted by association with the Magi of Persia, and 
 willing to connive at certain accommodations to the 
 heathenish taste of those about them for the sake of 
 maintaining their influence. They were, however, 
 unwilling or unable to observe the severe discipline 
 which Sakya-Sinha, or -Godama, had imposed on 
 them, or perhaps they conscientiously adhered to 
 older ideas. But the main dispute was concerning 
 the propriety of continuing to sacrifice animals. The 
 Buddhic religion, as propounded by Sakya, forbade 
 the shedding of blood; but the religion of Sakya’s 
 kinsmen, and, therefore, probably the religion which 
 Sakya himself professed before he became inspired 
 with his new ideas, required that clean animals 
 should be offered up as an atonement for sin. These 
 Turs also admitted outer-court worshippers. Another 
 point of contention was concerning vestments, as 
 we learn, from the annals of Buddhism, that the 
 priests that were expelled were clothed in white 
 garments, which were prescribed for sacrificing 
 priests under the Mosaic law. Whether these vest- 
 ments were adopted by themselves or forced upon 
 them amounts to the same thing, they were insisted 
 on as the proper habiliments of those who sacrificed 
 animal life. 
 
 The new doctrines of Buddha were evidently de- 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 191 
 
 livered as a refinement of the old system, whatever 
 that was. Sakya had declared that God did not 
 demand atonement by the shedding of blood as the 
 sign of yielding up of life to his service, but he 
 demanded self-dedication. Thus men addict them- 
 selves to conceits until no longer perceiving any truth 
 in the words of Heaven. The laws of their own folly 
 thus supersede the laws of eternal wisdom, and, in- 
 stead of a gospel, or God’s news, concerning a salva- 
 tion perfected, they produce a prescription of rugged 
 incongruities by following which some sort of Heaven 
 may perchance be gained, if, indeed, it be worth the 
 trouble. Thus it was with the inventor of Buddhism. 
 He substituted his own ten laws for the ten laws of 
 Moses. He takes hold of all the first elements of 
 morality indeed, and therefore his commandments 
 are so far good ; that is, they are so far like God’s laws. 
 He says: — 1. Do not kill. 2. Do not steal. 3. Do 
 not commit impurity. 4. Do not bear false witness. 
 5. Do not lie. 6. Do not swear. 7. Shun scandal. 
 8. Do not covet. 9. Seek not revenge. 10. Be not 
 bigoted. These laws are the foundation of the reli- 
 gion taught by the inventor of Buddhism,* and many 
 nominal Christians would be the better for observing 
 them. They commend themselves to the conscience, 
 but all reference to the love of God as the Creator is 
 avoided. Sakya, indeed, was not an idolater; he 
 worshipped one supreme God, and exhorted others to 
 do the same ; but his system necessarily led to idolatry 
 in consequence of the manner in which the attributes 
 of Divinity were figuratively associated by him with 
 
 * Klaproth’s Leben des Buddha. 
 
192 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 their manifestations in created things. The Divine 
 authority is overlooked, or only implied, and his own 
 authority, on the ground of a new revelation, is substi- 
 tuted and enforced. The devotion of the life to God, 
 as the Author of life, in gratitude, and the thorough 
 yielding of the mind, heart, and soul in love to Him 
 because of his infinite goodness, is not in his practice 
 overlooked; but then the whole economy of salvation 
 from sin is founded on mercy alone, and yet, with an 
 inconsistency by no means uncommon, that mercy is 
 said to be secured by horrible penances and by re- 
 fusing to enjoy the riches of God’s providence. In 
 the Pali work, styled Oossathaka Lankara, or Orna- 
 ment of the Devout, Gaudama, or Gotama, also called 
 Sakya, is represented as undergoing, for forty-nine 
 days, the impregnation that rendered him a Boodh, 
 each change, or advancement towards perfection, oc- 
 cupying seven ;* that is to say, he was engaged in his 
 spiritual struggle for regeneration during a week of 
 weeks — a very Hebraic mode of expressing the com- 
 pleteness of his endeavour after holiness. The cor- 
 ruption of human nature is implied in the fact that 
 Sakya, though tracing his origin to the kingdom of 
 God, owns that he derived a sinful disposition through 
 his birth from an earthly mother. After a long series 
 of trials, and after having sought diligently the means 
 of living in obedience to the laws of God, and in har- 
 mony with nature and mankind, he is enabled to 
 apprehend and appreciate the ten first laws of mo- 
 rality. He then perceives that the death due to 
 sinners is vaster than all the planetary worlds, and 
 * See Bengal As. Journal, vol. xiii. p. 573. 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 193 
 
 that sin is not to be atoned for by any abundance of 
 bloodshedding, even though it should fill the channels 
 of all the rivers and all the seas. Enlightened, as he 
 says, by the teaching Spirit, he informs us that he at 
 length obtained a knowledge of his wickedness, and 
 abhorred himself.* But, unhappily, together with 
 this awful Job-like apprehension of the heinousness of 
 sin, he does not, like Job, obtain a just conception of 
 the Divine character. He repents, indeed, in dust 
 and ashes ; but he seems never to get out of the dust 
 and ashes until his metamorphosis in death, the 
 death he sought being the annihilation of desires. 
 He entreats the instructing Spirit to submit him to 
 every proof by which the sincerity of his repentance 
 may be tested, he pleads his having forsaken his king- 
 dom and his throne in evidence of the strength of his 
 convictions; but, in order to avert the consequences of 
 his former sins, under a consciousness of which he 
 was labouring in despair, he begs to be tortured suffi- 
 ciently. Thus, on his entreaty, his teacher laid him 
 down and covered his body with lighted tapers. 
 This, however, he found was not sufficient for his 
 purification, and all he learnt from the process was, 
 he tells us, summed up in these four sentences : — 
 
 “ All treasures must be emptied. 
 
 All loftiness must fall. 
 
 All earthly union must be broken. 
 
 All that lives must die.” 
 
 We cannot but perceive a profound idea in these 
 sentences. They seem to teach the insufficiency of 
 all sacrifice to make atonement for sin; and that, 
 
 * “ Ulligerim Dalai,” quoted by Klaproth in Asia Polyglotta. 
 
 0 
 

 194 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 in order to be restored to purity and heaven, it is 
 first of all essential that a man should be emptied of 
 all self-reliance, all pride, all earthly attachment, all 
 love of this life merely for its own sake. It appears 
 that this degree of knowledge only augmented his 
 avidity for holy doctrine, so that, day and night, he 
 could not rest. He was saved from despair only by 
 understanding the necessity of renouncing all he 
 valued in this life for the sake of a higher life; but 
 still he thought to expiate his offences by suffering, 
 and therefore, in vision, he thought himself pierced 
 as by a thousand nails, under the hand of his angel 
 guide. The result of this process was a new amount 
 of conviction, expressed in these words : — 
 
 “ The visible must perish, 
 
 And all things born must mourn. 
 
 Faith has a kingdom yet unseen; 
 
 The real is in the mind.” 
 
 Still, not satisfied, he entreats for further light, and, 
 in order to this, it appears necessary that he should 
 be subjected to deeper suffering still, and then, with 
 the poetry of a true seer, he seems to enter into a 
 heated furnace, the flames of which reach up to 
 heaven, but in which the angelic instructor still 
 attends to teach him wisdom, while, to soothe his 
 suffering, the refreshing dew of flowers is shed over 
 him from the hands of a thousand angels. Hence he 
 learns these sentences : — 
 
 “ The strength of mercy is firmer than a rock. 
 Faith in unbounded mercy is the rule, 
 
 The path to holiness, the way to heaven.” 
 
 There is something beautiful in this, and, as a Chris- 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 195 
 
 tian sees, it is true. Truth and beauty are really 
 one, and hence “ a thing of beauty is a joy for ever.” 
 So Sakya says he was perfectly possessed by this idea 
 of infinite mercy, and that it filled him with unutter- 
 able joy. He went forth inspired by this thought, 
 and it is no wonder his eloquence prevailed with 
 kings and heroes and all that suffered with a strong 
 
 O O 
 
 will. 
 
 His lips were touched with holy fire, and at his 
 words Magi and Brahmins, and Shiva and the Sun- 
 gods began to disappear. He preached repentance, 
 pardon, self-negation, and regeneration ; in dark say- 
 ings truly, but with faith in the Spirit of Mercy ; and 
 hence, his doctrines meeting in some measure the 
 wants of man’s soul, his disciples grew by millions. 
 Now, where can we discover any source from whence 
 such a conception of mercy as the essential perfection 
 of Divinity could be derived but in the Hebrew Bible? 
 It was in reflection on the three epochs of religion 
 which had preceded him, and after he had meditated 
 on the ten commandments first given unto men, and 
 on the ways of God to man, that Sakya obtained his 
 doctrines. This is stated as his own account of the 
 matter. But when we add that Sakya’s baptism of 
 suffering was represented by himself very nearly in 
 the words of Isaiah, as the means by which he was 
 qualified to bear the sins and carry the sorrows of 
 others, so as to heal them by his stripes while he 
 bore the government on his shoulders, the source of 
 his ideas can scarcely be doubted. The ancient 
 Buddhistic creed is probably concealed in a great 
 degree by the comments and expositions of compara- 
 
 o 2 
 
196 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 tively modern Buddhistic writers ; but, if we carefully 
 examine the Buddhist coins and medals that have 
 been preserved, we shall, with the help of the learned 
 explanations afforded us by Palic scholars, discover 
 much of its mystery. Thus, with a drawing of a 
 Buddhist medal now before us (see plate), we may 
 learn several particulars of great interest. Fig. 1, a, 
 represents a tsedya, or small pagoda (rr\n:i [?]), 
 in which are supposed to be deposited some 
 sacred relic, with the volumes of the sacred law 
 called “ Tara.” This object is usually seen in Bud- 
 dhist coins. The rolls of the law were deposited, with 
 sacred relics also, in the ark of the Israelites. It 
 appears the more remarkable from the fact that the 
 sacred law is named “ Tara,” and that this law is 
 represented by ten upright glyphs, rolls, or pillars. 
 The law contained in the two tables of Moses has 
 also this name, in Hebrew, Torah ; and it also consists 
 of ten divisions, which some of the Rabbi regard 
 as consisting of three orders of commandments, 
 divided, as in this case, three, three, and four. On 
 either side of the recess, or ark, in which the law is 
 deposited, the head of a cobra capella erects itself. 
 Here we recognise the serpent as represented on 
 Egyptian monuments in connexion with the tree of 
 life. We know that all Semitic nations at least 
 associate the serpent with the introduction of sin. 
 Would not this signify that the temptation ever 
 stands beside the law, and that the law is given, 
 as St. Paul says, because of transgression, but that 
 the fulfilment of it is life. Above the law the sun 
 and moon are seen, representing the heavenly souroes 
 
ir 3 '/ or 3t J 
 
 by H H. the Prince of Mekkara 
 
 D* sc r tied and explained by Cap / " Latter Journal o/ Astatic Society 
 
 vol xm. S70 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 197 
 
 of light and intelligence ruling the day and the night. 
 On the left side of the law we have the triglyph, the 
 usual emblem of the Buddhist Triad, representing 
 the embodiment of the Divine nature in the Buddha; 
 that is to say, the manifestation of God in Buddha, 
 in the law, and in the congregation ; or, as we say, 
 the manifestation of God in Messiah, in the law, and 
 in the Church. When these are joined together to 
 represent the essential attributes, in Trinity, called 
 Tharana Goon, the triglyph is united into the form of 
 a trident, the summit being crowned with the ancient 
 symbol of Deity, consisting of three yods , and being 
 the letter I, J, or Y of the ancient Palic alphabet. 
 This, as before stated, was the emblem of the Supreme 
 amongst the ancient Hebrews, and is equivalent to 
 the same symbol in Hieratic Egyptian and Coptic, 
 implying potentiality. In Arabic, the word Allah , 
 God, is also expressed by three upright strokes united 
 at the base. At the lower part the united triglyph 
 rests upon a cross, or swastika. The cross is a 
 favourite device with the Buddhas, and. when stand- 
 ing alone, it resembles that of the Manicheans, and is 
 placed on a kind of Calvary, as among the Roman 
 Catholics. It signifies the tree of life and knowledge, 
 putting forth leaves, flowers, and fruits, and, being 
 placed in the terrestrial Paradise, it is there productive 
 of all that is good and desirable.* Thus, the essential 
 attributes of the Trinity are represented in the form 
 of a trident, having the emblem of Deity on its summit 
 and the cross at its base; the Divine Manhood, the 
 law, and the Church, being united into one between 
 
 * See As. Res. vol. x- p. 123. 
 
198 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 the cross as the tree of life, and the Godhead above 
 all, and through all. The other parts of this emble- 
 matic medal are equally expressive. Thus we have on 
 the obverse (Fig. 2) the architectural symbols re- 
 presenting the handiwork of the Great Architect or 
 Geometrician of the universe. The two symbols 
 united represent the letters P and M, meaning their 
 law. They are surrounded by the twenty-eight cha- 
 racteristics of the Maha-gabba — the grand period 
 (Heb.), of which this present world (dispensation[?J) 
 is the last number ; but the whole period is itself repre- 
 sented by the five Boodhs, or embodiments of Deity, 
 placed above these emblems of creative power. The 
 circumstances altogether clearly indicate the Israel- 
 itisli origin of this earliest form of Buddhism. The 
 three epochs of religion are indicated in the Hebrew 
 Bible — the early patriarchal, the Abrahamic, the 
 Mosaic; and mercy was the essential quality of each 
 advance in revelation, from the first promise to the 
 penitents in Eden, until Moses summed up the law as 
 love to God and our neighbour — to God as Himself 
 the perfect One, and to man, as God’s image; the 
 coming of the Saviour-God, born of woman, being 
 associated with all the epochs, as it was also with 
 those of Sakya. 
 
 It should be remembered that Buddhism as it now 
 exists in India, Ceylon, and the Indo-Chinese terri- 
 tories, does not fairly represent that form of it which 
 originated with Sakya. It has been corrujited by 
 various pagan additions, and has assumed shapes ac- 
 cording to the idolatries it has encountered, until at 
 length but little of the original creed appears in its 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 199 
 
 pure form. For instance, the celibacy of the priests 
 of Buddha is now universal, and yet, according to 
 their own records, it appears that Sakya himself was 
 married twice, and that he gave his disciples precepts 
 concerning the qualities which should determine their 
 choice of a wife.* Most of the countries professing 
 Buddhism have corrupted the doctrines of Godama- 
 Buddha; but still the complete equality of men and 
 women has been produced by Buddhism in Burmah 
 and Siam; and Father Bigaudetf says that “ women 
 are in those countries really the companions, and not 
 the slaves of the men ; a high proof of its civilizing 
 tendency, notwithstanding its absurdities.” Though 
 Burmah has been forced into war with us, yet the 
 priests protested against the war, as contrary to the 
 doctrines of Godama. The pure Buddhists repudiate 
 war and all bloodshed — their doctrine is non-resist- 
 ance and submission; they also declare against the 
 folly and pride of caste, and while preaching the ne- 
 cessity of yielding to law, assert the equality of all 
 mankind as subject alike to sin and ruin, and alike to 
 be elevated only by truth and benevolence. 
 
 It is curious that this new religion introduced from 
 the north-west into the furthest borders of India 
 should have led even the priests of the ghastly Jagan- 
 nath to put something like a spiritual construction 
 upon their hideous worship. They say, “ Hear, now, 
 the truth of the Darn Avatar. [An Avatar is a new 
 manifestation of the Deity.] What part of the uni- 
 verse does not the Divine Spirit pervade? He sports 
 
 * Vide Lalita Yistara, chap. xii. 
 f Quoted by Sir J. Bowring. 
 
200 
 
 THE DOCTRINES OF SAKYA -BUDDHA. 
 
 in different forms. In the heaven of Brahma he is 
 Brahma ; in the upper world he is Indra ; on earth he 
 is found in all the Khetris, here in one shape, there in 
 another.” The Brahmins say the Sri Yeo, the Holy 
 Spirit, is worshipped by them at Arka, in Kanarah.* 
 They are very accommodating, and, like pantheists 
 everywhere, philosophically contrive to countenance 
 all forms of idolatry, by allowing every one to dress 
 up any deformity of his own mind and worship it at 
 his liking, provided he declares himself moved by a 
 Sri Yeo. This reference to a Darn Avatar reminds 
 us of the decree addressed by Nebuchadnezzar the 
 king unto all people, and nations, and languages 
 (Dan. iv.), and which for a time probably modified 
 and restrained idolatrous ideas in all the East, as far 
 as the Indus at least, and thus far fulfilled the pur- 
 pose for which that strange king was raised up by 
 Providence, namely, to tell all men that there is a 
 “ Most High, a King of heaven, all whose works are 
 truth, and his ways judgment.” (Dan. iv. 37.) 
 
 It may not be uninteresting, nor without advantage 
 to our argument, here to introduce a brief notice of 
 the oldest mythological compositions extant in India 
 — those marvellous poems, the Purands, the Mahaba- 
 rata and the Ramayana. From these works we 
 obtain the earliest notice to be found of the ancient 
 history of India, especially in relation to the I 
 struggles of religious systems. The writers affect 
 to relate circumstances as occurring at immensely 
 ancient periods; but it is evident that this air of 
 extreme antiquity is only assumed for the sake of i 
 
 * Asiat. Res. vol. xv. p. 318, &c. 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 201 
 
 adding a venerable mystery to the stirring incidents 
 and grandeur of the scenes depicted. The style of 
 composition proves these works to be of comparatively 
 modern production, and can scarcely be referred to 
 any period much anterior to the Christian era. 
 
 The Ramayana , as shadowing forth the remotest 
 known conditions of the two typical stocks and 
 national religions of India, is most to our present 
 purpose. It is written after the Homeric manner, 
 and betrays many indications that mingled Greek and 
 Hebrew ideas pervaded the minds of the writers. 
 The subject is the hero divinity of the first dynasty 
 of the kings of Oude , which arose before any other of 
 the sovereignties of India were conquered by the 
 bearded race. The countries and races with whom 
 this hero carried on a successful warfare are per- 
 sonified as giants. Rama is the name of this hero. 
 The point most worthy of remark is, that he is stated 
 to be the son of Buddha and the grandson of Meru. 
 Now, as the whole story personifies nations or people 
 as individuals, we must understand Rama to mean a 
 people — that is to say, an exalted nation. What, then, 
 is signified by this nation being the offspring of 
 Buddha and Meru? Buddha means separated, and 
 Meru his rebellion, that is to say, that the nation 
 mentioned became exalted in consequence of a sepa- 
 ration that arose from rebellion. The original abode 
 of this Rama agrees well with this derivation, for it 
 is stated that he dwelt at first in the holy mountains 
 of the West. Another hero, or nation, is associated 
 with Rama , denominated Bali-Rama (high lord), who 
 is represented as the offspring of Des-Aratlia (the 
 
202 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 country of Armenia). This hero crosses the Indus 
 and Punjab with a large army, distinguished by the 
 names of wild beasts, probably their ensigns ; and he 
 founds a kingdom in Ayodh'ya , now known as Oude. 
 Ay’odh’ya, as Hebrew, would mean “ the praising of 
 God.” It would be highly interesting if it could be 
 shown that the people of Oude, with whom we have had 
 so deadly a quarrel, are of Jewish origin, inheriting 
 the treachery of Judah. This hero, Bali- Rama, with 
 his brother, Krisma, an Indian ally, vanquishes Jar a 
 Saudha , King of Bahar, and afterwards goes forth to 
 conquer other countries, and wars with giants in 
 Ceylon. This war of races and religions is termi- 
 nated by the return of the conqueror to Ayodhya, 
 where he reigns in piety and peace. This country 
 was at one time the centre of Buddhism. 
 
 In the Mahabaraia we find mythological circum- 
 stances parallel with those of Egypt, Greece, and 
 Rome, and the warfare is between the tribes who ad- 
 here to the Arkite lunar doctrine, and those who wor- 
 ship the sun. By the former, the moon is adored as 
 a representative of the ark, in which the parents of 
 a new world were preserved from the deluge. In 
 some of the mythical tales we find conflicts deli- 
 neated with the extravagance of Eastern romance, in 
 which the tribes of Yadliu (it his hand [ ?]) are broken 
 and scattered. They are described as departing with 
 Ardjoon ( ypTIN fugitives — 1 Chron. viii. 3 ) to 
 unknown regions. In other descriptions the Ashurs 
 (people from Assyria [ ?] ) are spoken of as an eminently 
 religious and virtuous people until, being induced to 
 adopt the new tenets of Buddha, as more humane, 
 
THE DOCTRINES OF SAKYA-BUDDHA. 
 
 203 
 
 and forsaking those of their old books, they are said 
 to fall away from the true religion. 
 
 These Ashurs may be the same as the Ilasaures , or 
 Asii, of Indo-German history ; and if so, they are pro- 
 bably identical with the Sacce. However that may 
 be, the period of their first appearance in India is 
 tolerably well marked, since they are said to have 
 adopted Buddhism in its earliest establishment. It 
 is worthy of remark that these Ashurs are described 
 as the sons or people of Kasyapa , a name similar to 
 that of the country to which Ezra sent for ministers 
 for the house of God, on the return of the Jews to 
 Judea (Ezra viii. 17). Kasyapa is identified with 
 Cashmir by Orientalists. May not this name be traced 
 back to the Caucasus? Diodorus Siculus informs 
 us that the Scythians transplanted a Median colony 
 into Sarmatia ; this was in the seventh century b.c., ac- 
 cording to Klaproth. In the year 948 a.d. remains of 
 these Median colonists of Sarmatia lived on the nor- 
 thern side of the Caucasus and north of Kasachia . 
 These people called themselves As and Ashurs. They 
 are also associated with Ivasog, Kasacks, or Cossacks 
 (all Sacse), in the Russian chronicles. The descend- 
 ants of those colonists now existing in the Caucasus 
 speak an Arian dialect, though surrounded by people 
 of a far different lanmiao-e.* Were not these Medians 
 
 O O 
 
 Asheri, or people of the tribe of Asher, who accom- 
 panied the Scythians into the country of the Massa- 
 getas, when they were expelled from Media ? 
 
 In addition to these observations on the doctrines 
 of Buddhism, we remark that indications of Hebrew 
 
 * See Muller on the Languages, &c., p. 35. 
 
204 
 
 THE DOCTRINES OF SAKYA-BUDDHA. 
 
 influence on India appear in the following circum- 
 stances: 1. The laws of Menu strikingly resemble 
 
 those of Moses. 2. When the people of Ceylon were 
 subdued by Buddhist invaders, they were forced, like 
 the Israelites, to make bricks for their masters. 3. 
 When the Great Dagoba, the Ruanwelle, at Anaraja- 
 poora , was built (b.c. 161), the materials were pre- 
 pared at a distance, as in the building of Solomon’s 
 temple. ( Mahawanso , xxvii.) 4. The parting of the 
 Bed Sea has its counterpart in the exploit of the king 
 Gaja Bahu (a.d. 109); who, in bringing back the 
 Singalese from captivity in Sollee , smote the waters 
 of the sea, so that he and his army marched through 
 without wetting the soles of their feet. ( Rajaratna - 
 cari, p. 50.) 5. King Maba Sen (a.d. 275) received 
 
 his mantle from Heaven, and Buddha, in designating 
 his successor, is said to have transmitted his robe, as 
 Elijah did to Elisha. ( Rajavali , p. 238.) 6. When the 
 Singalese king was dying, a car, descending from the 
 sky, received his spirit; reminding us of Elijah’s 
 translation. 7. Constant allusion is made to the 
 practice of kings washing the feet of priests and 
 anointing them with oil. ( Mahawanso , chap, xxv.- 
 xxx.) 8. In consonance with the Hebrew doctrine, 
 the sins of the fathers are said to have been visited 
 on their children. ( Rajavali , pp. 174-178). 9. The 
 
 story of Bel and the Dragon has a close resemblance 
 to that of King Batiya Tissa, who by a secret passage 
 entered the Ruanwelle Dagoba. 10. The inextin- 
 
 O 
 
 guishable fire on the altar of God (Lev. vi. 13) is 
 like the perpetually-burning lamp in honour of 
 Buddha. 11. The preparation of the high road for 
 
THE DOCTRINES OF SAKYA-BUDDHA. 205 
 
 the procession of the Bo-tree, and the march of the 
 king, reminds us of Isai. xl. 3. 12. The prophecy of 
 
 the kingdom of peace by Isaiah, in which the dif- 
 ferent animals (peoples) repose together, resembles 
 the state of things predicted to arise under the 
 religion of Buddha. ( Mahawanso , v. 22.) 13. The 
 
 judgment of Solomon has its parallel in a story in 
 the Pansyiapanas-jataJca* 
 
 # See Tennent’s Ceylon, vol. i. p. 525 ; and Roberts’s Illustrations. 
 
206 
 
 CHAPTER X. 
 
 BUDDHISTIC SYMBOLS: THEIE ORIGIN AND 
 SIGNIFICANCE. 
 
 A few observations on certain points in the rise of 
 the Sacian Buddhism, and on the nature of the sym- 
 bols most reverenced by the learned devotees of that 
 religion, will prepare us the better to interpret the 
 ancient Buddhistic inscriptions, and to demonstrate 
 their origin. 
 
 It is possible that, although Sakya, the supposed 
 founder of modern Buddhism, be a real personage, 
 yet the incidents of his early life might afford ground 
 for a mythical story, expressive of circumstances in 
 relation to the people whom he represented ; at least, 
 much that is written concerning him may be made to 
 resolve itself into a history of the rise and progress 
 of the Buddhistic religion, or of the people who pro- 
 fessed it. The name Sakya, or Sachia, is Hebrew 
 ITDty, and it appears amongst the Benjamite “ heads 
 of the fathers ” in J Chron. viii. 10. Our lexicons 
 give it as if derived from a word that signifies “ to 
 wander;” but it may mean repose in the sense of ces- 
 sation, rest as arrest, and so may approximate closely 
 to the sense attributed by the Chinese traveller al- 
 ready mentioned to the name of the city or kingdom 
 
BUDDHISTIC SYMBOLS. 
 
 207 
 
 Sachi. Sakya is said to be the son of Maya , by 
 Suddhodana , Raja of Kapila. Maya signifies delu- 
 sion in Sanscrit, but in Hebrew it means anything as 
 a judgment from God; but let us transliterate the 
 words thus, njTHty ira — we get the sentence, 
 
 “ there were destruction and judgment from God : He 
 divided the government in two.” Sakya’s original 
 name is said to have been Siddharta , which is a Chaldee 
 word signifying an effort made for oneself, or inde- 
 pendence. He is said to have descended on his 
 father’s side from Ikshwaku , of the Suryavansa race, 
 NlMinHlty-’DiTUPp' — “ they were ensnared and smitten : 
 God became an enemy, and carried [them] away.” At 
 the age of sixteen Sakya is said to have been united 
 to Yasodard, also called Subhaddachhana rm_(y)W' 
 run "p miltf ; that is, “ her race was saved ; the afflicted, 
 repenting, found mercy.” These words, no doubt, ap- 
 proximate in sound to Sanscrit, and may in that lan- 
 guage, or in Pali, have a meaning, on principles to be 
 shown in another chapter; but this hidden Hebrew 
 sense appears also to belong to them; and it is 
 so remarkably applicable to the people indoctrinated 
 by Sakya, the last mortal Buddha, that, to suppose it 
 quite accidental, is to imagine it possible to form ex- 
 pressive sentences by a chance disposal of letters. 
 The origin of Sakya is almost expressed in the 
 legends concerning his contests with the evil beings 
 called Ashurs (Assyrians), whom he conquered by 
 the use of the bow when known under the name of 
 Sakko. This name, it will be remembered, is that by 
 which we concluded that the Sacae were known on 
 the banks of the Chebar, in Assyria. It is curious 
 
208 
 
 BUDDHISTIC SYMBOLS: 
 
 that the legend should add that Sakya had previously 
 driven out the Ashurs from the land of the Devadas, 
 the name by which I believe the Sacae designated 
 Palestine — the land of those who obeyed the successors 
 of David, and whose religion I suppose to have been 
 personified by the Sacaj under the name Dewadatta , 
 or Davidism. The name of this great teacher is that 
 of one of “ the heads of the fathers ” amongst the 
 Israelites — with whom, certainly, Divine judgment, 
 destruction, and a divided rule were no unknown 
 things ; and it is equally evident that the calamity of 
 Israel arose from an attempt at independency, and 
 that they were entrapped and smitten and forsaken 
 of God, and carried away, are historical facts. After 
 the alliance with another people, success and prosperity 
 follow; and this prosperity we find attributed to the 
 use of the bow after the manner of the Sakai and 
 the Ephraimites. At twenty-nine years of age, after 
 an abundant experience of the joys and sorrows of 
 life, Sakya takes his standing as a teacher. He is re- 
 presented as being converted thus : he is proceeding, 
 as usual, to his pleasure-garden, drawn by his four 
 white steeds, when, encountering a decrepit old man, 
 he at once reflects upon decay. 
 
 Four months later he meets, under like circum- 
 stances, a squalid wretch afflicted with disease , and 
 reflects on that. 
 
 Four months later he meets a corpse. He then 
 reflects on death. 
 
 Four months later he noticed a healthy, well- clad 
 person, wearing the robe of one devoted to religion, 
 and the prince resolves at once to secure health of 
 body and cheerfulness of mind by religion. 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 209 
 
 Such are “the four predictive signs,” or marks, 
 which all who would be perfect in the worship of Bud- 
 dha must observe. 
 
 In short, the prevalence of decay , disease , and 
 death renders it essential that a people should secure 
 in religious faith and practice the expectation of st 
 deliverance from suffering, and of an entrance into 
 the joys of a higher life, when death liberates the 
 soul from the thraldom of the body; and this is pre- 
 cisely what Sakya taught when preaching the efficacy 
 of Damma as both faith and works, in charity, 
 abstinence, and reverence for life.* If it be ob- 
 jected that those words which I have pointed out 
 as possibly of Hebrew origin have also a Pali or 
 Sanscrit signification, I reply that, though in general 
 the words peculiarly related to Buddhism and its 
 founder have some sacred and secondary meaning 
 attached to them as Pali words, yet that meaning is 
 always conventional; and that in many instances the 
 meaning of such words is wholly inexplicable and 
 unknown to the most learned amongst the Buddhists 
 of the present day ; and that many of those words are 
 explained on insufficient grounds from comparison 
 with Sanscrit words having only some approximate 
 similarity to them. Thus Sakya, in pursuing his 
 alms-pilgrimage, acquired from certain priests a 
 knowledge of Samapatti. Now, this word is supposed 
 to be the same as the Sanscrit Samadhi , meaning 
 silent abstraction. So, again, Padhan is supposed to 
 mean the same as Pradhan , nature or concrete 
 matter. But, if we remember that Samapatti was a 
 
 * See Tumour’s Mahcncanso, and extracts from the Attakatthaf 
 
 P 
 
210 
 
 BUDDHISTIC SYMBOLS: 
 
 mode of religious mortification by which he hoped in 
 vain to perfect himself, we may see the appropriate- 
 ness and force of the word as Hebrew — \D3 naw 
 desolation is my foolishness or deception. He for- 
 sakes this starving, self-afflicting mode for the study 
 of Malia padhan (H3 nno, waiting for redemp- 
 tion), and ultimately he finds the way to perfection 
 in using proper food and proper exercise, while ob- 
 serving all that was essential to the propagation of 
 charity and religion. While under the Bodlii tree 
 it is said that he was assailed by the terrors or 
 demon of death, but he acquired calmness in 
 Damma and in hope of Nirvana .* Now, the words 
 supposed to mean the Demon of Death are Namuchi- 
 Mara , which being Hebrew mis rrbJ, mean rather 
 the removal or wiping away of bitterness. Of 
 Damma much will be said hereafter; but Nirvana is 
 clearly the Hebrew word mrmj, signifying to be 
 fully satisfied or prosperous. Bodhi means, in 
 Hebrew, solitary ; and in this state of solitary medita- 
 tion, under different trees, during a week of weeks , he 
 obtained the state called Bodhi-juyan , by which Bud- 
 dhists are said to understand supreme wisdom. The 
 words in Hebrew may mean individual derivation, 
 
 as if to signify that the soul’s rest was to 
 be found only in understanding its own nature. 
 This meaning of the word is quite in keeping with 
 the Buddhistic doctrine that a priestly assumption of 
 mediation between a man and his Maker is impious, 
 and that the soul’s perfection is to be at one with 
 God, through Buddha. Sakya divided his doctrines 
 
 * Tumour’s extracts inPrinsep’s Journal, p. 811. 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 211 
 
 into three classes adapted to the comprehension of 
 three kinds of hearers : 1, Binaya , for the com- 
 monalty; 2, Sutra , or the principles of faith fitted 
 for peculiar intellects; and, 3, Abhi-damma , or the 
 supreme law of worship imparted only to Bodhi- 
 satwas. Now we can perceive the fitness of such 
 divisions when we find that these terms are Hebrew : 
 1, Binaya , the discerning of God; 2, Sutra , dis- 
 criminating, or severing asunder (liw ) ; 3, Abhi- 
 damma (ooi '2N), the father of worship, i.e., some 
 esoteric doctrine, fit only for the Bodhi-satwa, 
 he who drinks in the doctrine alone, as if 
 in the experience of solitary meditation — the actual 
 experimental religionist. 
 
 It is not intended to deny that such a religion was 
 propounded by an individual to whom the name of 
 Sakya was given, but only to show the probability of 
 his being himself one of the Sakian race, as well as 
 taught by Buddhists, who were also of that race, and 
 that this race was Israelitish. The father of Sakya 
 is said to have been Raja of Kapila. Now, this place 
 was situated between Oude and Gorakhpur, and the 
 Saki dwelt there, and there they built a Buddha- 
 Bitha over the relics of Sakya immediately after 
 his death, said to have taken place 543 b.c.* If 
 Sakya derived his religion from an Israelitish source, 
 or was influenced by Hebrew ideas, we may ex- 
 pect to find the fact confirmed by the symbols of his 
 religion, as found in all Buddhist temples, but espe- 
 cially at the topes of Sachi, or Sanchi, dedicated to 
 Buddha, and described by Major Cunningham, whose 
 
 * See Tumour’s extracts, Prinsep’s Journal, vol. vii. p. 1013. 
 
 p 2 
 
212 
 
 BUDDHISTIC SYMBOLS: 
 
 antiquarian labours, both in his research and in his 
 writings, are worthy of the greatest praise. 
 
 The topes at Saclii are themselves Sakian works, 
 and symbols of the religion of the people of that 
 place as existing 300 years b.c. They are but slight 
 refinements upon the mounds of stones erected over 
 the remains of the remarkable dead amongst Bud- 
 dhists in other regions, and common in the early 
 ages of the Hebrew people of Palestine. Greek art 
 was evidently employed on the sculptured pillars by 
 these topes; but the topes themselves are the most 
 simple and unadorned structures imaginable, being 
 formed to represent a hemisphere. I will not now 
 dwell on these strange buildings, but come at once to 
 that most interesting symbol of Buddhism, the wheel. 
 As to the meaning of this symbol we need not go 
 beyond the traditions of the Buddhists ; but, in refer- 
 ence to an observation of Major Cunningham that it 
 symbolizes the sun-worship as well as that of Buddha, 
 or Buddha himself,* I would remark that the figure 
 of the wheels at Sachi is precisely that of the wheel 
 described in 1 Kings vii. 33 (1012 b.c.), which had 
 axletree, nave, felloe, and spokes just like a chariot 
 wheel, so that it would appear to symbolize the re- 
 volutions of Providence as a distributive power by 
 which all things are fitly framed together to proceed 
 in regular cycles. That such a meaning was asso- 
 ciated with the wheel by the Buddhists is evident; 
 for their traditions say that, after the revolution of 
 four thousand years of man, the King of the Golden 
 Wheel appears. This person is born in a royal 
 * The Bhilsa Topes, p. 352. 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 213 
 
 family, and attains supreme dignity on being baptized 
 in the water of the four oceans. But this is the part 
 of the tradition to which I would direct especial 
 attention : “ If the king would proceed towards the 
 east, the wheel turns in that direction, and the 
 king, accompanied by his troops, follows. Before 
 the wheel are four spirits, who serve as guides. 
 Wherever it stops there does the king in like manner 
 stop. The same thing takes place in the direction of 
 the south, the west, and the north — wherever the 
 wheel leads, the king follows ; and where it halts, he 
 does the same. In the four continents he directs the 
 people to follow the ten right ways”* (that is, to 
 keep the ten commandments.) “He is called the 
 King of the Golden Wheel, or the Holy King turning 
 the golden wheel.” “ The wheel turns and traverses 
 the universe, according to the thoughts of the king.” 
 This is the symbol adopted by Sakya to represent to 
 his people the fact that God had illuminated and 
 directed him to go forth teaching and governing the 
 four quarters of the world. Therefore his people 
 must have been familiar with the symbol. It was 
 while amongst those people that the Chinese traveller 
 learnt this tradition of the Wheel King. Now, where 
 shall Ave turn to discover any possible origin of such 
 a wonderful symbol? The prophet whom the elders 
 of Israel consulted by the river Chebar, presented to 
 them precisely such a symbol in these words : “ Now 
 as I beheld the living creatures, behold one wheel 
 upon the earth by the living creatures, with his four 
 faces. The appearance of the wheels and their work 
 
 * From Fo-kwe-ki, c. xviii. note 12, quoted in the “Bhilsa Topes,” p. 309. 
 
214 
 
 BUDDHISTIC SYMBOLS: 
 
 
 was like unto the colour of a beryl; and they four 
 had one likeness; and their appearance and their 
 work was as it were a wheel in the middle of a wheel. 
 When they went, they went upon their four sides; 
 they turned not when they went. As for their 
 rings, they were so high that they were dreadful; 
 and their rings were full of eyes round about them 
 four. And when the living creatures went, the 
 Avheels went by them ; and when the living creatures 
 were lifted up from the earth, the wheels were lifted 
 up. Whithersoever the spirit was to go, they went, 
 thither was their spirit to go; and the wheels were 
 lifted up over against them; for the spirit of the 
 living creatures was in the wheels. When. they went, 
 these went; and when those stood still, these stood; 
 and when those were lifted up from the earth, the 
 wheels were lifted up over against them; for the 
 spirit of the living creature was in the wheels.” 
 (Ezek. i. 15-21.) 
 
 “And the likeness of the firmament upon the 
 heads of the living creature was as the colour of the 
 terrible crystal . . . and under the firmament were 
 their wings straight, the one towards the other, 
 every one had two.” {Ibid. vers. 22, 23.) It can 
 scarcely be necessary to prove that the resemblances 
 here cannot be merely the accidental result of two 
 minds thinking about a wheel ; and therefore, instead 
 of commenting on the remarkable and coincident 
 ideas contained in these two passages from such 
 widely different sources, I point the reader to the at- 
 tached engraving, which presents certain symbols of 
 Buddha as the Supreme Intelligence. They are taken 
 
 
from BAS-RELIEFS at sanchi. 
 
 I 
 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 215 
 
 from Major Cunningham’s interesting work on “ the 
 Bhilsa Topes,” and faithfully copied from the gates 
 of the square enclosures of those topes. 
 
 Figs. 1 and 2 present the wheel above four living 
 creatures, or, as the word is often translated, beasts. 
 These are supposed and understood by Buddhists to 
 signify people brought into obedience to the ten com- 
 mandments of Buddha; the elephants are the people 
 of India, the lions are doubtful, but I believe they 
 here represent the tribes of Dan and Gad, according 
 to the prophecy and blessing of Moses: Gad — “he 
 dwelleth as a lion, and teareth the arm with the 
 crown of the head.” “ Dan is a lion’s whelp.” (Deut. 
 xxxiii. 20, 22.) Now, though but one wheel appears, 
 a wheel is understood to turn towards each quarter of 
 the heavens, as the living creatures stand. Figs. 3 
 and 4 represent the frequent form of this symbol of 
 Buddha; that is, wheels within wheels, united in a 
 fourfold manner by a cross, to signify their straight- 
 forward course towards each quarter of the heavens, 
 or, as the legend of the Golden Wheel renders it, 
 east, south, west, and north — that is, in the course 
 of the sun. There is no turning back; thus inti- 
 mating that the ways of God are in unerring wis- 
 dom. When Buddhists would speak of the Unerring 
 Intelligence ruling the universe, they name Buddha 
 as the Great King who hath turned the Golden Wheel, 
 and by the Great King they mean God as embodied 
 or manifested in Godama, or Sakya, the last Buddha. 
 Fig. 6 combines the name of Godama with the 
 wheel of the Great King and the open lotus, also 
 called the precious gem. The topes, or relic-tumuli, 
 
216 
 
 BUDDHISTIC SYMBOLS: 
 
 are built in a perfectly circular form, circle within 
 circle at the base ; and in their elevation they contain 
 a sphere, in the centre of which the relics are laid, in 
 a chamber of a square form (fig. 5); that is to say, 
 pointing to the north, east, south, and west, precisely 
 in the directions of the four gates of the outside 
 enclosure, which is laid out in exact correspondence 
 with the four cardinal points. This union of four- 
 sided with circular figures is constantly repeated 
 in these and other Buddhistic symbols, reminding 
 us of the wheels and rings and the four faces, 
 four sides, and fourfold character of the symbols of 
 Ezekiel’s vision. At the base of the pillar on which 
 the fourfold living creatures and the wheels are 
 “ lifted up ” we see a square enclosure, each side 
 having four divisions, and each division divided into 
 three parts. Here we have the four-square and the 
 twelve divisions, which to the Hebrew mind would 
 signify the Israelitish community and their perfect 
 equality. Thus the symbol is used in the book of 
 Revelation in relation to the heavenly Jerusalem. 
 The square railing around all the topes signifies the 
 equality of all men, according to Buddhistic doc- 
 trine. At each side of the base of the column, the 
 tail of the Tibetan yak, or bullock ( Bos grunniens ), is 
 seen bound together with three bands; which I may 
 here incidentally state, I believe signifies the Scythian 
 nation subdued to Buddha. Two worshippers, male 
 and female, ascend the steps above this yak’s tail, in 
 the act of perambulating around the object of wor- 
 ship, or going up the steps, and as if passing round 
 the tope to its summit. This is a proof of the re- 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 217 
 
 verence in which the wheel symbol was held; but, as 
 the early Buddhists were forbidden to worship images, 
 ' we must understand the real object of worship to be 
 the Supreme Intelligence Himself as expressed by 
 the wheel of his providence. The female holds in her 
 hand an object which I take to be similar to the cone 
 which worshippers hold in their hands in the Nineveh 
 sculptures, a sign of imfruitfulness. She holds it 
 above her head. It may represent an unexpanded 
 lotus, or sacred lily, a symbol elsewhere considered, 
 in relation to Buddhism and Israel. A similar object 
 stands on either side of the capital, with what I sup- 
 pose to be the conventional representation of wings (or 
 wreaths), two on each side, depending from it, perhaps 
 meaning divine protection. These wings, two on each 
 side, form the canopy* above the wheel, with stars above, 
 enclosed in circles or wheels indicating the firmament 
 of heaven above, and the rule of the Supreme Intel- 
 ligence there in the other worlds of light. Around 
 the wheel appear objects which, as Buddhist symbols, 
 mean divine watchfulness and protection, for they 
 seem to be chattas and topes. The latter, when dedi- 
 cated to Buddha, are said to be inhabited by light, and 
 symbolically they are represented with eyes. The 
 sacred chatta , or umbrella, signifying protection, is 
 usually seen surmounting sacred Buddhist buildings. 
 These together, then, are equivalent to the eyes in the 
 wheels of the prophet’s vision. f It is worthy of note 
 
 * This word canopy seems to be derived from the Hebrew word meaning 
 covering or wing. 
 
 t Hr. Adam Clarke says, the eyes are the nails that fasten the spokes of 
 the wheel. 
 
218 
 
 BUDDHISTIC SYMBOLS: 
 
 that the capitals, or chapiters, are adorned with palm 
 leaves, as in the Temple of Solomon, where also the 
 wreaths about the chapiters are especially marked. 
 These symbols, adopted by Sakya, together with what 
 is said of the Holy King of the Golden and other 
 wheels, afford a demonstration that Buddhism is in- 
 debted to Ezekiel for some of its grandest ideas ; and 
 would suggest the possibility that the prophet of Bud- 
 dhism might even have conversed with the prophet of 
 Jehovah, whose glory he imitates and assumes. If 
 the date of Sakya’ s birth be correctly given (623 
 b.c.), he was contemporary with Ezekiel, and cer- 
 tainly was not beyond the reach of his prophecies. 
 According to our Bibles, his vision was imparted b.c. 
 595; but other chronologies place it considerably 
 earlier. The four thousand years of the legend of the 
 Golden Wheel are completed by the appearance of a 
 divine man. The completion of the four thousand 
 years from the origin of man corresponds with the 
 period when the Israelites and other nations were ex- 
 pecting the Messiah ; and it was then the Saviour 
 actually came. The golden wheel is first seen in the 
 East, and it advances to the place where the man 
 born of royal race who is to assume all power stands. 
 In the symbol, fig. 1, we find a star in the wheel in 
 the firmament. Would not this accord with the lan- 
 guage of the Magi who came to see Him who was 
 born King of the Jews, and to whom they offered 
 their precious things as unto God? Their reason for 
 going up to Jerusalem they stated to be — “We 
 have seen his star in the East." Is not the sur- 
 mise expressed in a former chapter a reasonable 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 219 
 
 surmise; namely, that those Magi were Israelites? 
 and is not the additional fact concerning the Golden 
 Wheel coming from the East, connected as the wheel 
 is, in Buddhist symbol, with a star, an indication 
 that the Magi who came to Jerusalem were Bud- 
 dhists, seeing also that they occupied so long as a 
 year and a half in coming? The advent of Krishnu , 
 in India, which is generally supposed to be founded 
 on a rumour of Christ's mission, corresponds with the 
 time of that mission and that of the visit of the Magi ; 
 and we know from Indian history, that both Buddha 
 and Krishnu, though introduced by heretics, were 
 artfully adopted by the Brahmins to stand amongst 
 their gods, in conformity to a popular impulse, which 
 they could not otherwise resist or compromise. 
 
 The pillar inscription, when written in Hebrew 
 letters, reads — 
 
 □n vr-o ym wj 'no 
 
 That is, “ And his passing away was as a lamentation, 
 and my beauty and my grace are as lamentation, 0 
 Judges.”* 
 
 As in Ezekiel, so with the symbols around the tope 
 of Buddha, we find the figure of a man pre-eminent; 
 as, for instance, that erected on the polished pillar on 
 the north of the grand tope at Sachi. 
 
 He stands above the remarkable symbol of the 
 twelve squares, which in this case is at the top of the 
 pillar instead of the base, as in that just now referred 
 to. The man, then, seems to be represented as ruling 
 over these twelve divisions. These square divisions 
 
 * This tope is dedicated to the four Buddhas, also called Judges, the 
 chief being Godama, whose departure is lamented. 
 
220 
 
 BUDDHISTIC SYMBOLS: 
 
 remind us also of the breastplate of gems on the 
 breast of the high priest, which represented the whole 
 house of Israel. The man is girt about the loins with 
 linen, but otherwise naked, though a nimbus, or glory, 
 rays forth from his head. All these peculiarities 
 point to the Divine Man of the Buddhistic creed 
 as possessing characteristics prefigured in Ezekiel. 
 Unfortunately, whatever colours might originally 
 have been painted on these symbols are now lost, but 
 we find the limbs and face of Godama, or Sakya, the 
 mortal Buddha, always represented as bright as gold 
 laid upon vermilion can make them, and he is usually 
 seated on a throne ; therefore, so far, in keeping with 
 this description — “ And above the firmament [ex- 
 panse] that was over their heads was the likeness of 
 a throne, as the appearance of a sapphire-stone ; and 
 upon the likeness of the throne was the likeness as 
 the appearance of a man above upon it. And I saw 
 as the colour of amber, as the appearance of fire 
 round about within it, from the appearance of his 
 loins even upward, and from the appearance of his 
 loins even downward, I saw as it were the appear- 
 ance of fire, and it [he] had brightness [a nimbus] 
 round about. As the appearance of the bow that is in 
 the cloud in the day of rain, so was the appearance of 
 the brightness [nimbus] round about. This was the 
 appearance of the likeness of the glory of the Lord.” 
 (Ezek. i. 26-28.) 
 
 In enumerating the symbols of Buddhism we must 
 not overlook the prominence given to the man, the 
 lion, and the ox, all of which are erected on pillars at 
 the topes of Sanchi and Sonari. These, together 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 221 
 
 with the eagle, are mentioned by Ezekiel. The 
 eagle, however, seems to be wanting in the Buddhist 
 symbols ; and, instead, we have, in some places, the 
 horse, and in others the elephant. The horse pro- 
 bably stood for the Gothic tribes, and the elephant 
 for those of India. The architraves over the chief 
 entrance of the Grand Tope at Sfichi are surmounted 
 by ivinged lions, and the bell-shaped capitals of the 
 pillars of a palace represented in the bas-relief at the 
 eastern gateway are surmounted by recumbent winged 
 horses. Whatever these might symbolize, the fact of 
 their being winged conducts the mind to their com- 
 parison with the winged figures of the Nineveh and 
 other Assyrian sculptures, and also to the winged 
 living creatures (or beasts) of Ezekiel’s vision; in 
 both which the straightforward progress or determi- 
 nate purpose of the powers signified appear to be 
 symbolized. (Ezek. i. 9.) That both winged lions 
 and winged horses are found together in so promi- 
 nent a situation, implies that the nations thus sym- 
 bolically represented were united in the worship of 
 Buddha. In the opening chapter of this volume 
 the lion, the ox, the man, and the eagle are ex- 
 plained as the standards and emblems of the leaders 
 of the hosts of Israel. We have, then, three of these 
 symbolized as in connexion with Buddha ; the wheel, 
 the symbol of Buddha’s supremacy, being lifted up 
 over them, in sign of their subjugation to his doc- 
 trines. In addition, we have the obedient tribes 
 of India symbolized by the elephant, and those of 
 Gothland by the recumbent horse. The eagle, the 
 emblem of the leader Dan, and his three associate 
 
222 
 
 BUDDHISTIC SYMBOLS: 
 
 tribes forming his host, is wanting ; but possibly the 
 wings themselves may be significant of the eagle- 
 power being incorporated with the lion and the horse ; 
 and, if I mistake not, the inscriptions to which atten- 
 tion will hereafter be directed, will show that the 
 dominant people of Saka in India were themselves 
 Danites or Danes ; so that the eagle symbol may be 
 superseded by that which represents potentiality, 
 which will be found united with the wheel and the 
 winces in the monogram of Godama , to be explained 
 in a future chapter. 
 
 The two magnificent polished pillars reared before 
 the Great Tope of Buddha at Sanchi, remind us of 
 the two pillars erected by Solomon before the house 
 of the Lord. (2 Chron. iii. 15.) It is remarkable 
 that all the old Buddhist pillars were highly polished , 
 after the Hebrew manner. The pillars at Sanchi, 
 from the base to the crown of the capital, were forty- 
 five feet and a half high, and those of Solomon were 
 thirty-five cubits; which, at fifteen inches the cubit, is 
 about the same. The shaft was in one piece, thirty-two 
 feet in height. The bell-shaped capital, adorned with 
 an imitation of palm leaves (as in plate), is also Jewish 
 ( 1 Kings vi. 29) ; and the two wreaths hanging over the 
 capital may, perhaps, give us some idea of the meaning 
 of the words, “ And the two wreaths [were] to cover 
 the two pommels of the chapiters which were on the 
 pillars.” (2 Chron. iv. 12.) 
 
 In further illustration of the Israelitish origin of 
 the wheels, oxen, and lions, in their fourfold con- 
 nexion, we may refer to 1 Kings vii., xx., xxxii., 
 xxxvi., where they are all particularized: “And 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 223 
 
 under the borders were four wheels; and the axle- 
 trees of the wheels were joined to the base,” or, rather, 
 fixed together; see figs. 3 and 4 of plate. The pecu- 
 liar significance of the four-square divisions enclosing 
 the base of the pillar, and ahvays seen as the rail- 
 ing around ancient Buddhist topes and all sacred 
 objects, is intimated by the direction given by Solo- 
 mon, that the gravings around the borders were to 
 be “four-square, and not round” (ver. 31). The 
 height of the wheel was to be a cubit and a half. 
 The pillars on each of the gateways of the topes 
 resemble those at the gates of the Temple, which 
 Ezekiel describes as facing towards the cardinal points, 
 as in the Buddhist topes. (Ezek. xl.) 
 
 From coins discovered in those countries in which 
 Buddhism first prevailed, it appears that the Sakas 
 held dominion over the whole of Ivhorasan, Afghan- 
 istan, Sindh, and the Punjab up to the year 80 b.c. 
 A few years later the Sakas seem to have been dis- 
 possessed of their conquests in Afghanistan and the 
 Western Punjab by the Yuchi or Tochaoi Scythians 
 (Goths [?]). But the remarkable feature of this sup- 
 posed conquest is the fact that these conquering 
 Yuchi and their leader were at once converted to 
 Buddhism. Is it not more probable that these people 
 were incorporated Avith the Sakas in a friendly man- 
 ner as Buddhists, until the time of Vikramaditya , 
 surnamed Sakari, the foe of the Sak&s, who drove 
 them into Khorasan ; the south-Avest parts of which 
 were hence called Sakastan or Sacastene , now named 
 Sistan. But, as these points may incidentally be re- 
 considered, we hasten over them now, in order to 
 
224 
 
 BUDDHISTIC SYMBOLS: 
 
 examine a few of the oldest Buddhistic inscriptions, 
 which may throw farther light on this mysterious re- 
 ligion and its originators. Yet we must first direct 
 attention especially to those symbols which, adopted 
 by the Sacaj and the Buddhists, have been received 
 by ourselves, and remain with us as national em- 
 blems and marks of our origin from those Saxons of 
 the East. Amongst the emblems seen on the coins 
 of Buddhist kings the trident has been mentioned. 
 This is now peculiar to English coins; but the shield 
 of Britannia, and the lion at her feet, are also Bud- 
 dhist and ancient Saxon symbols (see plate at end of 
 this chapter). Our banner of union, with the cross 
 of St. George on it, may be seen engraved on the 
 gates of the large tope at Sanchi or Sachi ; it is re- 
 markable that the star banner is also there. The 
 lion and unicorn (or their prototypes) may be seen 
 crouching in peace at the feet of Buddha, as he sits 
 on his marble throne at the entrance of the vast 
 rock temple of Ajanta. The creature we vulgarly 
 call a unicorn is more naturally portrayed there ; for 
 the people who chiselled out that cavernous cathe- 
 dral knew its nature better than to present but one 
 horn, though they well knew, as we know from 
 Assyrian monuments, that it was often conventionally 
 so represented. Our unicorn is a strange anomaly, a 
 bizarre, un-English beast, and yet not a mere heraldic 
 invention — it combines somewhat of the figure of a 
 horse with the foot and leg of an antelope, and in fact, 
 it originated in the desire to combine two creatures in 
 one, the antelope and the horse. These were both 
 emblems of the Saxon race, but are found separate in 
 
THEIR ORIGIN AND SIGNIFICANCE. 
 
 225 
 
 the Buddhistic monuments of India. The original 
 of the unicorn is probably the Hippelaphus of Aris- 
 totle, which is the Equicervus, or Horse-stag , of Cuvier.* 
 This creature being usually sculptured in profile on 
 the bas-reliefs, its two erect horns of course appear 
 as one. Ignorant sculptors would suppose this its 
 characteristic, and represent it in all positions as one- 
 horned. Hence the traditionary heraldic emblem — 
 a unicorn. There is, however, a large Tibetan goat 
 the horns of which grow so closely together as 
 to be almost united, and even recent travellers 
 in the neighbourhood of Tibet have assured us 
 that they have seen a live unicorn. In the woodcut 
 on the next pagef it will be observed that the ante- 
 lope has much of the outline of the horse. It is the 
 large antelope common in the former country of the 
 Sacae and in Tibet. It has been affirmed that 
 it is sometimes seen with but one horn, but this 
 arises from the two horns appearing as one when seen 
 in profile. This antelope is the emblem of a Bud- 
 dhist hero whose history is unknown ; but we are told 
 that it is the symbol of the tribes descended from 
 Joseph, who by the prophet is described as “ an 
 antelope at a spring, and his hinds go up towards 
 the ambuscade, and the archers harass him and shoot 
 at him.” (Gen. xlix. 22; see Heb.)| However we 
 
 * Regne Animal, ii. 2, §§ 3, 4. 
 
 f The lion and the antelope are copied from Dr. Bird’s Historical Re- 
 searches on the Buddha and Jain religions. 
 
 J The above seems to be the more correct translation of the passage. 
 
 There is a curious scene depicted in the frescoes of Ajanta (plate 22 
 of Bird’s Researches), which seems like a picture of this prophecy concern- 
 ing Joseph. The antelope and his hinds are represented as surprised by a 
 
 Q 
 

 226 
 
 BUDDHISTIC SYMBOLS 
 
 may explain the symbol, we here see the origin of our 
 royal arms, together with the source of the flag 
 that for more than two thousand years has braved 
 the battle and the breeze, and which will brave them 
 still. 
 
 number of hunters, while the lion is seen roaring on a distant hill. If this 
 scene represents, as is supposed, some former transmigration of Buddha, it 
 is not unlikely that his transmigrations will be found very much to re- 
 semble the history of our Old Testament patriarchs. 
 
 Mr 
 
227 
 
 CHAPTER XI. 
 
 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 The mighty people who of old levied the pious sub- 
 sidies of kings to adorn the peaceful dominion of Bud- 
 dhism have left many stupendous monuments of their 
 influence throughout India, Ceylon, Burmah, China, 
 and Tibet. These people were Saxons and their con- 
 verts. Mountains have been chiselled into polished 
 temples at their bidding; temples which, for their 
 vastness and design, have been contemplated with ad- 
 miration by men who have gazed in awe upon the 
 gigantic ruins of Egypt. Thus men leave the im- 
 press of their creed alike upon their monuments and 
 upon the manners of the people that succeed them, 
 while their own history, and the origin of their ideas, 
 lie buried in their forgotten tombs. Yet, as to the 
 early Buddhists, the records of their devotion and 
 their polity seem to be written on the rocks; and 
 amidst the debris of cities vast as Nineveh fragmen- 
 tary inscriptions attest their aspirations after a me- 
 morial immortality and “their feeling after God.” 
 Shall the mystic characters remain unread? No! 
 Though these people and their language be unknown, 
 and not a tradition of them remain amongst the 
 present dwellers amidst the ruins of their temples, 
 
 Q 2 
 
228 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 they shall yet speak to men who desire devoutly to 
 trace the providence of God in the history of their 
 race. Let us look for meaning in all the records of 
 humanity, because we believe that He who scattered 
 man in various distinct great families through all 
 lands will yet demonstrate to coming generations that 
 He has seen the end from the beginning, and that the 
 distribution of the races has been no fortuitous oc- 
 currence, but that He who made them has marked 
 the bounds of their habitation, and caused them to 
 flow in different streams in fulfilment of his own 
 word ; or, to speak more definitely, I believe that the 
 nations which possess the Bible will be taught to see 
 the literal fulfilment of all the prophecies in relation 
 to all peoples, but especially as respects the connexion 
 of the heathen with the Hebrew tribes. 
 
 The monuments of Buddhism may be traced from 
 Bactria, close upon the eastern borders of the Cas- 
 pian Sea, through Mongolia and Tibet, to China ; and 
 through India to Ceylon, Burinah, Siam, and the 
 islands of Formosa and Japan. The earliest and 
 chief ancient seats of Buddhism appear to have been 
 Giyali and Buddha- Bamiy am. The latter was in 
 ancient Bactria. It was a city of temples cut out of 
 the solid rock of an insulated mountain, the remains 
 of which are still magnificent, though the sculptures 
 have been nearly destroyed by the Mohammedan 
 conquerors. Two colossal statues, however, at least 
 eighty feet high, still claim the attention of travellers. 
 These are supposed to represent Adam and Eve, the 
 spot on which they stand being traditionally regarded 
 as that on which the first man was created. Colonel 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 229 
 
 Wilford traces the origin of the chief deities of the 
 Hindus to this spot, and identifies them with the pro- 
 genitors of mankind. I refer to this place because 
 Buddhism seems to have extended its dominion from 
 this point into North-western India, in connexion with 
 the entrance of the Sac® into that country, some time 
 before the conquests of Alexander the Great. I am 
 not, however, aware of any inscriptions having been 
 found either in Giyah or in Buddha-Bamiyam. It 
 is worthy of remark, however, in connexion with our 
 present inquiry, that Giyah, or Giah , is also the name 
 of a place in Samaria. (2 Sam. ii. 24.) Buddha- 
 Bamiyam may be also Hebrew, and, if so, it would 
 mean the Buddha by the waters of the sea. As 
 this holy mountain, the chief seat of early Bud- 
 dhism, stands as an insulated mass of rock amidst a 
 wide plain, it is not unlikely that it was at one time 
 surrounded with water, as it is traditionally affirmed 
 to have been ; hence, possibly, the name. 
 
 Bactria was a district of Persia under Darius;* 
 and subsequently the Greeks, the Get®, and the Sac® 
 held dominion over it. A Bactrio-Saxon government 
 extended its influence over North-western India imme- 
 diately before the time of the Seleuc®. These facts 
 will serve to explain the existence of the coins al- 
 ready mentioned, which have been found so widely 
 scattered over those parts, bearing inscriptions both in 
 Greek and so-called Arian characters, while the sym- 
 bols and other figures upon them are evidently Bud- 
 dhistic. Now, if the Budii , called by Herodotus a tribe 
 of the Medes, were the same as the Buddhists, and were 
 
 * Herod, iv. 204. 
 
230 BUDDHISTIC CAYES AND INSCRIPTIONS. 
 
 Hebrews, as surmised, then in the early inscrip- 
 tions on the rocks and cave-temples of North-western 
 India, which are known to be Buddhistic, and supposed 
 to have been engraved at or before the time of Alex- 
 ander, we ought to find indications of the existence of 
 Hebrew influence together with Buddhistic in those re- 
 gions. In short, as I suppose that the Budii of Hero- 
 dotus were Hebrews, and actually the first receivers 
 and earliest teachers of Buddhism, and were, under the 
 name of Sacte, mixed with the Getae, who also em- 
 ployed a similar language, though in a different cha- 
 racter, we ought to find that the inscriptions in the 
 so-called Bactrian, Arian, Scythian, or Buddhistic 
 character consist, for the most part, of Hebrew 
 words, and bear evidence of being addressed, in some 
 places at least, alike to Budii , Getce , and Sacce. 
 This might have been inferred from considerations 
 already presented, but now the proof will be found 
 in the inscriptions themselves. But first it should be 
 stated in what manner this discovery was made. 
 
 While engaged in comparing the various alphabets 
 employed in the East, with a view to trace them to 
 their sources, I met with the eighth number of the 
 Journal of the Royal Asiatic Society, in which there 
 are several curious inscriptions from the so-called 
 Budh caves near “ Joonur,” in the “ Dukhun.” 
 They were communicated by Colonel Sykes to Sir 
 John Malcolm, who forwarded them to the Journal 
 as remarkably well-preserved specimens of such in- 
 scriptions. He did not attempt an ) 7 interpretation, 
 for indeed, at that time, the powers of the letters 
 were quite unknown. Colonel Sykes, however, drew a 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 231 
 
 conclusion which, as it accorded with my own obser- 
 vation, induced me more closely to examine the letters 
 and analyse the words of these records. He says that 
 “ Budh letters are prevalent in old Sanscrit inscrip- 
 tions in the ratio of the antiquity of the inscription.” 
 “ Can it be,” asks the colonel, “ that these letters are 
 a very ancient form of the Sanscrit alphabet, and 
 that the inscriptions are in the Sanscrit language?” 
 So far as the letters are concerned, those competent 
 to judge, such as Mr. James Prinsep and Professor 
 Wilson, agree in thinking that the ancient Budh al- 
 phabet is really the simpler and more elegant origin 
 of the refined Sanscrit alphabet ; as it is at least far 
 more probable that the more complicated arose from 
 the simpler forms than the reverse. As characters 
 of this form are found only in places known to have 
 been connected with Buddhistic worship, they have 
 been called Budh letters. Being found also on 
 pillars at Delhi, Allahabad, and elsewhere, they have 
 been named the Ldt (or pillar ) character. They 
 are engraved also on many rocks, to some of which 
 reference will be made. 
 
 The powers of the letters are in general indubitable, 
 from the known fact that the Tibetan alphabet is 
 mainly derived from that of the country in which 
 these inscriptions are found. The Budh alphabet, 
 however, has several letters, the equivalents of which 
 do not appear in the Tibetan. Mr. James Prinsep 
 very skilfully traced their powers through several 
 channels ; but I conceive it will be shown that in seve- 
 ral instances he has mistaken them. I have appended 
 an alphabet of the Budh inscriptions with what I 
 
232 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 consider, after a very diligent search, the equivalent 
 of each letter in the Hebrew alphabet; the three 
 letters, to which Mr. Prinsep gives other powers, are 
 marked with a X . 
 
 It was merely as consisting of specimens of very 
 ancient characters that the inscriptions referred to 
 first became interesting to me; but, in copying them, 
 with their equivalents in Hebrew letters, as they 
 stood in the few inscriptions found at Joonur, a new 
 interest was excited in my mind by the fact that the 
 words themselves appeared to be Hebrew. I there- 
 fore tested the matter with other inscriptions in the 
 same, or a similar character, and the result will be seen 
 in the following pages. (See plate and alphabets 
 attached). 
 
 Attention was first directed to the inscription No. 
 1. It was discovered over the doorway of a large 
 hall surrounded by small cells or dormitories, the 
 whole being excavated from the solid rock and ex- 
 
 ceedingly well preserved. The initial monogram 
 offered the only difficulty. It had long been deemed 
 an inexplicable symbol of Buddhism. On careful con- 
 sideration, the figure resolved itself into three Budh 
 letters, namely, J, or soft G, with the vowel mark 
 known as 0 in the Tibetan, below it, in conjunction 
 with H. The next letter is one precisely similar to 
 our own D turned the opposite way, and it is the 
 capital D of the Budh inscriptions ; the point within 
 it always stands for m. Now, it is understood that, 
 where no vowel mark is found, the consonant takes, or 
 may take, a after it; hence the word before us con- 
 stitutes the name of the supposed founder of Bud- 
 
 
 
English. 
 
 Modern 
 
 HE8REW. 
 
 A 
 
 s 
 
 a 
 
 8 
 
 ai 
 
 X 
 
 au 
 
 X 
 
 b 
 
 
 bh 
 
 
 6 
 
 j 
 
 dh 
 
 Y 
 
 a 
 
 Y 
 
 ha 
 
 77 
 
 v w 
 
 
 u 
 
 
 z 
 
 
 ch 
 
 n 
 
 t 
 
 b) 
 
 i j y 
 
 >i 
 
 tm 
 
 C2 O 
 
 k 
 
 =) P 
 
 1 
 
 > 
 
 m 
 
 
 n 
 
 7 
 
 n final 
 
 i 
 
 S 
 
 
 E eh 7 
 
 V 
 
 p P h 
 
 D 
 
 sd 
 
 
 k 1 
 
 P 
 
 r 
 
 A 
 
 s sh 
 
 
 t tb 
 
 n 
 
 mch 
 
 n D 
 
 sht 
 
 n w 
 
 shu 
 
 'i ir 
 
 shm 
 
 aiy 
 
 Vowel marks 
 
 BuOH or LhAT. 
 
 » >j 
 
 X 
 
 D> 
 
 <L 
 
 □ 
 
 ri x A 
 A n Y 
 ><bb } ? d 
 d a 
 
 4AiA^ 
 I- - 
 C d* 
 b x 
 
 o 
 
 vY vl/ 
 
 0 
 
 d cb 
 -J -T 
 ^ X b • 
 
 ± 
 
 K 
 
 rb 
 
 £ L» LU 
 
 L b U U b 
 
 + t n 
 
 ' j 
 
 rb 
 
 A rl 
 
 & 
 
 'V 
 
 1 a . I - e . i 1 . 
 
 ARIAN or BACTRIAN 
 
 TIP 
 
 9 
 
 7 
 
 D 9 
 
 A Y (?) 
 
 T) A 
 
 Y 
 
 s s ^ n 
 
 T 
 
 P 9 _ 7T 
 
 C 1 
 1 
 
 A Y chh 
 
 T )) 
 
 A A 
 
 Y 
 
 > 9 
 
 1 
 
 W 7 3 «77Z 
 
 f 
 
 Y X" final 
 
 T J) 
 
 y 
 
 r r 
 
 y s 
 
 9 Y rm Y . 
 
 n 
 
 Y + 9 _ t final 
 
 L 0 . I , U . I x oi . 
 
 mr 
 

 G 
 
 C3 
 
 p* 
 
 
 * 
 
 s 
 
 
 s 
 
 % 
 
 IfH ih 
 
 1C X & 
 ^ ^ d 
 
 u J * 
 'O “H "HD 
 
 XI KI-u 
 
 H P *-> 
 
 $ 
 
 $! 
 
 d 
 
 H 
 1 — > 
 
 3 
 
 3 
 
 Hi 
 
 n3 
 
 I 
 
 >-, 
 
 P 
 
 *- 
 
 0 
 
 3> 
 
 hC 
 
 UJ 
 
 °7 
 
 £ 
 
 rC 
 
 P 
 
 1 * 
 
 ►i 
 
 Sfl 
 
 H 
 
 fc* 
 
 _> p 
 3 n= k1 
 
 o3<p 
 
 XH 
 
 3 h >-' 
 ^ H* — I 
 
 °pvJ cm 
 
 4f- 
 
 v 
 
 H 
 
 K] 
 
 H A 
 
 p ^ 
 
 P W 
 H<l 
 
 gx 
 
 1 — i — fO 
 
 <>J 
 
 *> 3 
 
 6 X 
 
 £5 
 
 An K7 
 
 no p 
 
 P3 H 
 
 ht— » 
 
 H— » 
 
 * 
 
 xf 
 
 P 
 
 HD 
 
 ?o 
 
 d 
 
 
 K1 
 
 ^b*— > 
 
 » 4 d 
 
 dpH 
 
 3g£ 
 ^ So 
 
 g < ^ 
 
 ^ pa p 
 
 ixl 
 
 
 3 
 
 ?£ai§ 
 
 d “7ssj 3 H 
 ^ocnU -) ^ 
 
 5r3 3; 4-3^ 
 
 PP?cblK)H 
 
 ’P CM 
 
 KI ^ 
 
 "S? ^Hs 
 
 6V_ ^ H-, 
 
 XKcCH] ''“S'—, 
 P<H|0 C sc» 
 
 £ 
 
 k Mh -i M 
 
 ?p 10 A 
 
 "C K, h —j 
 
 ^Ha5? 
 
 H H " yi ^ 
 
 PH : x 6 ^ 
 
 ■H 
 P? : ? 
 x _> 
 
 C QC^-O X X 
 
 3 d0 * GX^ 
 
 A? o « ,3 
 
 Do — 3 * « gw 
 
 
 >j 
 
 *j 
 
 - 1 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 233 
 
 dliism, Godama , or, more exactly presenting the 
 equivalents of the letters in Hebrew characters, we 
 have the word nQliT, which at once suggests its 
 derivation and significance; for, as a Hebrew word, it 
 means God-like. 
 
 The character surmounting the monogram resem- 
 bles the object that marks those spots where relics 
 of Godama are supposed to be deposited. When 
 surmounting any building in China and Tibet, it is 
 regarded as a sign of dedication to Godama , and is 
 supposed to possess the power of protecting the 
 neighbourhood in which it stands from the invasion 
 of evil agencies of all_ kinds. The power of the 
 figure, as a letter, is precisely that of the Hebrew 
 Yod. It will be observed that it consists of three 
 branches, and in this instance each branch is termi- 
 nated in a cross. The exact import of this peculiarity 
 is unknown ; but there is little doubt that it is 
 expressive of peculiar sacredness. Certain priests 
 of Buddha informed a friend of the writer that it 
 symbolizes the Eternal, whom they say they worship, 
 using words almost exactly equivalent to those of 
 Milton : “ Him first, Him last, Him midst and with- 
 out end.” In short, like the Yod of the Hebrews, 
 it expresses the incommunicable name. It is a sym- 
 bolic letter, and in its form ( u> ) closely resembles the 
 Coptic letter * , which also stands for Yod, and 
 signifies “ potentiality,” like the Hieratic Egyptian 
 S, which in Hieroglyphic is formed thus ' HYiYK 
 This would be an expressive Budh symbol, namely, 
 the indwelling Deity. Three Yods, with Kamats 
 underneath, according to the Chaldee paraphrases, ex- 
 
234 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 press the Holy Name. Thus the high-priest amongst 
 the Jews, to signify that Name, was accustomed to 
 
 extend his three fingers thus ^ making a figure 
 similar to this Budh letter. The name Allah in 
 Arabic is written also with three upright strokes 
 joined at the base. Galatine* has proved that the 
 sacred Name was also indicated by three radii in 
 the form of a crown ^|y. The head-phylacteries of 
 the Jews also consist of three radii; but they now 
 place them together in the form of ttf, as the initial 
 letter of the incommunicable name Shaddai. The 
 relation of the initial letter in our first inscription 
 to the sacred Name is, therefore, very probable, irre- 
 spective of the evidence derived from the inscription 
 itself. We may infer that the whole monogram is 
 symbolic; the upper part, or covering, representing 
 the sacred name, the lower part the temple, and 
 the letter like a half-moon at its side symbolizing 
 the worshippers, according to the lunar doctrine, or 
 that supposed to be derived from the ark — pre- 
 served forefather of the world after the deluge ; 
 so that the name Godama hieroglyphically signi- 
 fies the Supreme, the Temple, and the worshippers; 
 while phonetically it means resemblance to God. 
 This very word God, as the name of the Su- 
 preme, is derived to us from the East through 
 a Saxon channel, and seems to be from the same 
 source as God’ama, the name of the founder or im- 
 prover of Buddhism. Godama is the word which 
 gives us our name for the Deity, and Wodensday as 
 
 * Lib. ii. cap. x. fol. 49 and 60. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 235 
 
 his day, the word Woden being known in Saxon 
 first as Goadem, and then Goden, and ultimately 
 Woden. The whole inscription No. 1, in Hebrew 
 letters, reads thus : — 
 
 rts dot n 1^1 nnj nvn tfp oirfi 
 
 Which, literally translated, is — 
 
 Godama [or Jodama ], King of Kash, founded these roclc- 
 chambers for us, and, to him devoted, the penitent* 
 will worship in silence. 
 
 The terminal word is often seen in Buddhistic 
 inscriptions, both at the beginning and the end, as 
 in several now before us. The letters forming it 
 .are combined in the form of a wheel-like cross. A 
 similar figure is found in certain tombs in the cata- 
 combs at Rome, and may possibly have had a similar 
 significance with some of the early Christians, instead 
 of being used as a sign of the cross, as asserted by 
 Dr. Wiseman. Or it may have indicated the country 
 from whence the martyr came, namely, the country 
 of Poonah, in India, to which the power of Rome 
 had at that time reached. 
 
 It is remarkable that the district or collectorate in 
 which these inscriptions are found is named Poonah , 
 or Punah , which is precisely the word here trans- 
 lated penitent. It signifies a turning away of the 
 mind from any evil; but possibly the word stands 
 for the country being personified in the Hebrew style 
 and addressed as representing the nation. Poonah 
 is a city in Aurungabad, formerly the capital of the 
 Western Mahrattas, and now gives name to a dis- 
 trict in the Presidency of Bombay. Lon. 74° - 2 E. 
 Lat. 18°-20 N. 
 
 * Or “ he who turns away. 1 
 
236 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 That the Hebrew equivalents of the characters in 
 this inscription are correctly given will scarcely be 
 disputed by any competent person. We have then a 
 Hebrew inscription on a rock-temple in India, not 
 indeed in Hebrew characters as now known, but in a 
 variety of letters, which seems to have formed the 
 basis of the Sanscrit alphabet, the vehicle of the 
 sacred language of the Brahmins; a fact sufficiently 
 suggestive of thought to detain us here. We will, 
 however, only pause to remark that the Hebrew 
 character now in use was adopted after the Baby- 
 lonish captivity, and that the character previously 
 employed in writing Hebrew was, according to 
 Jerome, of a squarer form than that now employed 
 for the purpose. This so-called Budh character 
 might then have been the very character originally 
 used, for in its squareness it answers to the descrip- 
 tion, since all the letters consist of parts of a square; 
 at least, they do so in the oldest inscriptions dis- 
 covered, though in more recent inscriptions the 
 letters V and T are sometimes written round and 
 sometimes square. There is no violence, therefore, 
 in the supposition that the character before us may 
 have been the original Hebrew character, and the 
 children of Abraham by his concubines, who, as some 
 think, went into India,* may have conveyed it there ; 
 if, indeed, Abraham himself did not come from 
 Mheysh-ur , as Major William Stirling has laboured 
 to prove.f May not a confirmation of this idea be 
 yet found on the rocks of the Wady-en-Nehiyeh , in 
 
 * He sent them away “eastward, uutothc east country." (Gen. xxv. 6.) 
 f The Rivers of Paradise, chap. iii. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 237 
 
 that part of Canaan where Abraham first abode after 
 his entrance on that land ? The Rev. H. Bonar 
 found inscriptions there, which, if we may judge from 
 the few specimens of the letters he has given us in 
 his book,* resemble those on the rocks in India. 
 The intercourse of Judea with India was very early, 
 and in the Maccabees we read of elephants being 
 employed in their war, with Indians to rule them. 
 (2 Maccabees vi. 37.) But, dismissing this consi- 
 deration, we have proof in these inscriptions that the 
 disciples of Godama and the people who worshipped 
 at Joonur at the time used Hebrew words. But, 
 before we proceed to the proof in other inscriptions, 
 let us inquire what country or place it was over 
 which Godama is said to be king. Hash, or Cash, 
 we know was anciently the name of the holy city 
 Benares and of the country around. But probably 
 the name extended to districts very wide apart; and 
 certainly if Godama , or Saicya , the founder of modern 
 Buddhism, was acknowledged as prince where his 
 religious influence extended during his lifetime, it 
 must have been very wide indeed, since we find 
 Buddhistic remains similar to those of Benares in 
 Delhi, and elsewhere, even from the Oxus to the 
 mouth of the Indus. Cutha , Gotha , Touran , and 
 Kash-gar were probably included in the dominion of 
 Godama or his Buddhist successors. Kash was a 
 very ancient name — the Philistim came out of Kash- 
 lulim (Gen. x. 4) ; and it is worthy of remark that the 
 Philistim and the Hebrews spoke a similar language. 
 Probably Cush is a word of the same derivation as 
 * The Desert of Sinai, p. 309. 
 
238 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 Cash , or Rash. The country known as I?ido- Cush is 
 the original Cush of Scripture, Oriental Ethiopia, the 
 land compassed by Gihon , one of the rivers of Para- 
 dise. The grandson of Noah, and son of Ham, gave 
 name to this country. This Cush was the father of 
 Nimrod, the founder of Nineveh, some of the grand 
 remains of which we may see in the British Museum. 
 It is interesting to find that the traditions of the 
 Brahmins agree so well with the records of Holy 
 Writ as respects the sons of Noah. They say that 
 the ark-preserved saint, the seventh of the holy ones, 
 is the father of the race now inhabiting the earth, 
 and that the names of his sons were Charma (Ham), 
 Shama (Shem), and Jyapeti (Japhet). The names 
 agree better with the Hebrew than the English, but 
 they are quite near enough to prove their derivation 
 from a similar source. Now, the tradition in India 
 further affirms that Cush, the son of Charma , or 
 Ham, gave his name to the country known as Indo- 
 Cush. From this land came the Palic people, who 
 overran Ethiopia Proper (outer Cush), and also gave 
 their name to Palestine. The Pali (so called by them- 
 selves) are numerous still in Matsyadesa , a countiy 
 north-east of the junction of the Ganges with the 
 Kosi, or Cushi , near Rajinahal. The force of this 
 name Pali will appear in reference to some of the in- 
 scriptions to be considered in the succeeding chapters. 
 
 Our next step is to find some association between 
 Godama, King of Kash, and Sakya, Sak, or Saka, 
 other names applied to the founder of Buddhism. 
 The inscription, of which No. 2* is a facsimile , will 
 
 * No. 13, in the work already mentioned. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 239 
 
 furnish the intelligence we seek. Here we have a 
 ruder form of the monogram already explained. The 
 J, or soft G, surmounts the wing-like expansion which 
 is known to signify the same as the fuller form pre- 
 sented in the former inscription ; the upper parts of 
 the letter, equivalent to h? or ho, being taken for the 
 whole, as in the Tibetan. Thus, room is made for the 
 D to be placed under with the point, meaning M, in it. 
 The D is observable from its rounder form, resembling 
 the Budli letter, that is, like an 0, but which has the 
 sound of the Hebrew teth — T ; and thus also we 
 find in Buddhist writings the D and the T are apt 
 to be used interchangeably, at least in this sacred 
 name, as when transferred to Ceylon, Burmah, and 
 Siam, where it is as often Gotama as Godama. 
 This form of the monogram is seen in several coins 
 of ancient date discovered where Buddhism formerly 
 prevailed. An engraving of one will be found in 
 plate 9, No. 10, of Prinsep’s Historical Results ; 
 and amongst the coins referred to in Chapter VII. of 
 this volume. Inscription No. 2 in Hebrew characters 
 would read thus : — 
 
 \n:n ter 'TS-to raw in it dp nanri' 
 
 ■p rurr '31037 dip nni aa-a nr 1 ?' qbt 'iw 
 
 Godama, this name is that of Sak, the shelter of him 
 vSho is penitent and afflicted ; let him worship the Lord 
 Almighty ; abiding beside the protection of the re- 
 nowned religions law, the poor shall sing of him who 
 made me. 
 
 The name Godama seems to have been given to 
 Sakya after his death, when, as Buddhists believe, he 
 became like God. The word translated Almighty 
 has a peculiar vowel-mark that occurs in no other 
 
240 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 word found in the Budh inscriptions, and so far it 
 resembles the equivalent Hebrew word. This inscrip- 
 tion was found quite perfect, deeply engraved on the 
 side of the rock-chamber, being nearly the most 
 western of the caves in the picturesque hill about 
 two miles from “Joonur.” All the inscriptions in 
 that hill are well preserved; a reddish, ochry, hard 
 cement having been laid over the smooth panels 
 chiselled in the rock, and the letters then having 
 been cut through this cement, so as to preserve the 
 fine edge of the stone from the action of air and 
 moisture. This method of preserving stone affords 
 a hint as to our Houses of Parliament, the fine 
 chiselling of which is already suffering from our 
 damp atmosphere. 
 
 The large temple of this rock monastery is very 
 imposing. The vast arched roof appears as if sup- 
 ported by stone ribs, that meet and rest on numerous 
 octagonal pillars, on each of the capitals of which 
 repose two elephants and two lions, probably signi- 
 fying the two nations united in worship at this place. 
 The whole is tasteful and grand. The people who 
 formed such a place must have been skilful and in 
 earnest. Near this temple, in the vestibule of which 
 the first inscription containing the name of Godama 
 was found, there is a chamber which seems to have 
 been a refectory. It is fifty-seven feet deep by fifty 
 in width. On each side runs a stone seat, and there 
 are eighteen cells opening into this supposed refec- 
 tory, with a stone bench in each. From the resem- 
 blance of the whole to other places now occupied 
 by Buddhist monks, there is great probability that 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 241 
 
 the’ ancient occupants of these chambers were also 
 Buddhist monks. An inscription (No. 3)* over the 
 door of the temple will illustrate in some degree the 
 worship there observed, as it conveys a sentiment 
 which we may suppose was held of importance, since 
 it occcupies so conspicuous and prominent a position. 
 Given in Hebrew characters it reads thus 
 
 niaty j-ntyJ? law ms j u 1 ? -to “in Vo ms 
 ms hoot *n nm my’D o~rn mt msj 
 
 O penitent, all is but as the early dawn to us ; as the 
 vermilion fruit-tree is to a field of thorn, so are the 
 six divisions [roots'] of my judgments. 0 devoted one, 
 let us cultivate the forest ; let the penitent worship 
 in silence. 
 
 Probably the vermilion fruit-bearer is the pome- 
 granate, which appears to have been the tree both of 
 life and of knowledge with the Egyptians, and no 
 doubt with the Israelites also. The fruitful tree is 
 the symbol of the family and of the blessing of 
 Joseph. (Gen. xlix. 22.) It seems in this place to 
 designate 'the people of Godama, and in the next 
 inscription the same word is distinctly used as the 
 name of a race, which suggests the possibility that 
 the Parthians ( Prath ) derived their name from the 
 same source. The following inscription (No. 4) is a 
 modification of the preceding one, and in Hebrew 
 characters reads thus : — 
 
 mm im? ms t 6 pw-3 in Vd ms 
 (? iinn) ms dot nn mn wp 'm isru 
 
 O penitent, all is but as sackcloth to the generation of 
 the vermilion fruit-tree ; and behold, as to be in want 
 is my renown, the praise of the devoted is Jfash [or 
 endurance ] ; let the penitent worship [or wait in 
 silence ]. 
 
 * No. 10 of Colonel Sykes’. 
 
 R 
 
242 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 The final word, like the initial, forms a cross, but 
 of a shape somewhat different, as if turned in the 
 opposite direction. As we must suppose this de- 
 signed, it probably stands for another word, which 
 seems to make in our Hebrew characters "linn, the 
 wanderer , or turner of the wheel ( ?) ; a name adopted 
 by the roaming priests of Buddha in Bhotan and 
 Tibet. These strange men ^travel about, turning 
 the wheel of prayer like a child’s toy in their hands, 
 constantly muttering the mysterious words, Om mani 
 pad me hum. These words have received explana- 
 tions as mysterious as themselves. I obtained a copy 
 of the words from Darjeeling, which was written by 
 an intelligent Lama of Bhotan ; but his explanation 
 is none, except so far as he states that they are a 
 prayer for all living creatures, the words them- 
 selves being inexplicable. It is beautifully written in 
 Tibetan characters; which, being exactly transliterated 
 into Hebrew letters, read thus 13 Qirj; which, 
 
 literally translated, is 0 trouble , my portion redeem from 
 destruction. 
 
 The Tibetans say that the fair high-nosed people 
 who came from the West and taught them their 
 religion, were called SaJci (or Sacoe). This fact is 
 stated by Csoma Korosi , who resided amongst them 
 for three years. The heaps of ruin and rubbish 
 which they venerate and call mani {my portion [?]) 
 are probably similar to the objects of worship which 
 formed part of the idolatry with which Isaiah up- 
 braids the Israelites (lxv. 11). The name is lost 
 by translation — “ that number indeed, it conveys no 
 idea to us ; but the term in Hebrew is mini , a short 
 pronunciation of mani , my portion, that is, ruin. 
 
FROM A- CAVE-TEMPLE AT JOONIIR. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 243 
 
 But, to return to our inscription No. 4. The word 
 Sale here is evidently equivalent to sackcloth, and 
 suggests the probability that Salcya derives his name 
 from this sign of mourning. Kash, as a name, may 
 refer to the ruin of Benares by some catastrophe. 
 The inhabitants of that city, now partly rebuilt 
 amidst extensive ruins, are still called Kashi. 
 
 We have in inscription No. 4 the important fact 
 that the vermilion fruit-tree symbolized the generation 
 then existing. Inscription No. 5 reads thus : — 
 
 it iTr j-imn 'dip 'b in wn iwp 
 its ' m run no >rp ,! ? pp njo ib nr 'asm 
 
 Silently gather together, alas for me ! the calamity 
 of this injury is my renown, in the overturning of the 
 injury thereof the grievousness of my lamentation 
 was my harping, the blood of his purifying was the 
 sprinkling of woe. 
 
 The inscription No. 6 was also found in the temple 
 under the fort at Joonur. In this temple there stands 
 one of those remarkable emblematic monuments which 
 the natives called dliagope , supposed always to indi- 
 cate that some sacred relic of Godama is deposited 
 beneath. 
 
 The plate opposite presents a rough drawing of 
 this relic-chamber erected in a recess of the temple. 
 We here see probably the earliest specimens of Gothic 
 arches in existence, which, together with Fig. 2, be- 
 longing to the exterior of the same temple, indicate 
 pretty plainly that we Western Saxons derived our 
 Gothic architecture from the same source as our 
 ancient brethren the Saxons of the East. We had 
 imagined that the idea of the arch was borrowed 
 from the outstretched arms of forest trees, meeting 
 
 r 2 
 
244 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 us if about to embrace; but we find that the Saxon 
 Buddhists of the East meant to represent an inverted 
 ship by their Gothic arch, in reference to the salva- 
 tion of the righteous family from the Deluge by a 
 ship or ark; and the idea intended to be conveyed 
 was that of the protection Heaven affords to those 
 who fly for refuge to the Ark provided. An idea 
 surely as proper to our churches as to their dark 
 temples in the rock. 
 
 The ceiling of this temple is flat, chunamed, and 
 painted in small squares; each square having within 
 it concentric circles of white, orange, and brown. 
 These colours, squares, and circles have meaning 
 here, for the temples of the Buddhists, unlike our 
 own, admit not of ornament without significance. 
 Probably the three circles enclosed in a square repre- 
 sent Heaven, Earth, and Hades as existing under 
 one dominion, perfect and equal, like the vision of 
 the spiritual Jerusalem in the Apocalypse, which is 
 described as four-square. The colours would signify 
 purity, love, and humanity. The initial letter of 
 Inscription No. 6 is M, in the form of a votive 
 offering of fruit in a basket. Four pieces of fruit 
 stand at the to]), either to signify four persons, or the 
 four divisions of the worshippers, and the dedication 
 of their works unto the divinity. We are reminded 
 by this symbol of the words of Amos addressed to 
 the Ten Tribes: “ Thus hath the Lord showed unto 
 me, and behold a basket of summer fruit. And he said , 
 Amos , what seest thou 1 And I said, A basket of summer 
 fruit. Then said the Lord unto me, The end is come upon 
 my people Lsrael.” (Amos viii. 1, 2.) May not this 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 245 
 
 signify their adoption of Cain’s offering of the fruits 
 of the ground, and their rejection of the prescribed 
 typical sacrifice of animal life as the medium of 
 atonement ? It is at least remarkable that the 
 founder of Buddhism thus expresses the fact of the 
 commencement of a new religious era, as we find 
 from the inscription No. 6, which, in our Hebrew 
 characters, reads thus : — 
 
 nttf dj ay nob o '3 nra iyp ruiyrr no 
 
 □y tip imrc vbm 13133 ony voin dot 
 
 The change of Hash* being effected, my doctrine was 
 extended that the people who worshipped^ me might 
 moreover worship the Almighty. His inflictions 
 stripped me naked ; he who is my king, according to 
 his graciousness, made us fruitful ; the people dealt 
 bountifully with me. 
 
 Here we have further evidence that some cata- 
 strophe, in relation to the holy city Kash, over which 
 Godama was king, gave rise to a new order of 
 worship. In succeeding inscriptions it will be seen 
 in what the change consisted. We might speculate 
 concerning the nature of the catastrophe referred 
 to. Certain passages in the inscriptions mention fire, 
 while others frequently allude to water, as if both 
 fire and water had been engaged i n the destruction. 
 Possibly some such cataclysm of the Indus then 
 occurred as happened at Ladak twenty years ago. 
 During December, 1840, and January, 1841, the 
 river was low. A glacier had formed in the valley 
 of Khunden, shutting up water enough to fill a lake 
 twelve miles in diameter and two hundred feet deep. 
 In the following June this weight of water suddenly 
 
 * Or, the grievous change, 
 f Or, submitted quietly to him. 
 
246 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 burst its barrier, and rushed towards the sea in one 
 sublime irresistible wave, sweeping everything before 
 it from Ladak to the Indian Ocean ; a space seven- 
 teen hundred miles in length. 
 
 The origin of the Buddhist religion is hidden in the 
 mists of time; but there is a tradition amongst the 
 Buddhists of Northern India, which, together with 
 the evidence here given, may throw some light on the 
 subject. The tradition is that their religion is the 
 primitive worship, as observed by the children of 
 Seth. Now, whence was this notion derived? Who 
 was Seth , and what was his worship? He was the 
 fourth son of Adam. His name signifies set , or ap- 
 pointed. His descendants appear to be the first who 
 used the name of Jehovah in their worship, for it is 
 said: “And to Seth also there was born a son; and 
 he called his name Enos; then began men to call 
 upon the name of Jehovah.” (Gen. iv. 26. Heb.) In 
 keeping with this, the word Jehovah does not occur 
 in Genesis before this passage ; a reason rather un- 
 reasonably assigned by some persons for supposing 
 the former parts to have been written by a different 
 hand. The progenitor of the Hebrews, Eber, is 
 traced by the writer of Genesis through Shem in a 
 direct line from Seth. Now, let us imagine a de- 
 vout Israelite, who, like the Ephraimites, had already 
 repudiated the pretensions of the house of David, 
 being a leader of his people, and yet frustrated in his 
 endeavours rigidly to maintain the Israelitish worship, 
 or any other, by some sudden stroke of Providence 
 which rendered its observance impossible. He and 
 his nation being thus set free from the bonds of the 
 Hebrew, or adopted ritual, what can we imagine more 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 247 
 
 probable than that he should regard the force of cir- 
 cumstances as a proof that some other mode of worship 
 was demanded by the Almighty? And if so, what 
 more likely than that he should revert to what he 
 supposed to be the earlier patriarchal worship, which 
 appears to have commenced amongst the offspring of 
 Seth? Eesiding now with his brethren amongst a 
 people who reverenced the name of Seth, and called 
 themselves Sethites, and believing themselves, as the 
 people of Northern India still do, the direct descend- 
 ants of Adam’s holy son, what more natural than 
 that he should claim kindred with them? He might, 
 indeed, represent himself and those with him as of 
 greater sanctity than others, seeing that they had 
 come into India from the country of the holy moun- 
 tain, where Adam was supposed to be interred, and 
 where the holiest Sethites dwelt.* We suppose 
 Godama endowed with enthusiasm, piety, and influ- 
 ence; no greater than is proved by all we know of 
 the history of Buddhism, if we suppose him to have 
 re-established what he believed to be the primitive 
 worship, only with the exception of animal sacrifice, 
 the suppression of which, circumstances imposed by 
 Providence had rendered necessary. The promise of 
 the incarnation of the Messiah he might believe to be 
 fulfilled in his own person, as the accepted Buddha; 
 and think that all the blessings entailed on the seed 
 of Isaac pertained to him and his disciples. If we 
 mistake not, these rock-records contain appeals to 
 the name of Jehovah as the Disposer of all events, 
 and we know that Buddhism contains the sentiment 
 
 * See Universal History, vol. i., and Asiatic Res., vol. x. p. 136. 
 
248 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 so well expressed by Senault, and plagiarized by 
 Pope: “ God applies Himself to all creatures in 
 their operations ; and, without dividing his unity or 
 weakening his power, He gives light with the sun, He 
 burnetii with the fire, He refresheth with the water, 
 and He brings forth fruit with the trees.’’* Buddha 
 is so far like the Messiah that he is born of woman, 
 and in human form conquers sin. In his own person 
 he endures a baptism of sufferings, and teaches that 
 the true life is return to God in the negation and 
 death of self. The term Damma , employed by Bud- 
 dhists to signify worship, designates also all that can 
 be conceived of virtue, reverence, holy mystery, and 
 conformity to Heaven. Regarding it as a Hebrew 
 word, it serves to express a silent waiting on the 
 object of reverence, and a process of thought by 
 which the meditative soul becomes like the object of 
 its worship, as by an actual reflection. An intelligent 
 Buddhist would regard devotion as an endeavour of 
 the soul to see itself in the Divine Mind as in a 
 mirror, just as the clear heavens appear at one with 
 the calm deep. Water permeated with light would 
 convey the Buddhistic idea of the soul’s absorption 
 into Deity. The universal benevolence of early Bud- 
 dhism, the reverence for life, the adoration of one 
 God, the reunion with Deity through the observance 
 of every moral and religious law, would lead a serious 
 mind to hope and believe that all true followers of 
 Buddha would fully have believed in Christ our Lord, 
 had his character been fully known to them. And 
 
 * Use of the Passions, by J. F. Senault, put into English by Henry, 
 Earl of Monmouth, p. 11. 1649. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 249 
 
 it is a happy thing to believe that the multitudes, 
 amounting at one time to half the inhabitants of this 
 earth, were mostly converts to the benevolence of 
 Buddhist doctrines, and may be finally judged as in 
 a measure partakers of the spirit of Him who really 
 took away sin by the sacrifice of Himself. 
 
 We will not, however, here enlarge on Buddhism, 
 but proceed, by other inscriptions, to show its con- 
 nexion with Israel. The following inscription (No. 7 ) 
 is imperfect, but the first two lines are complete ; the 
 lacuna in the other lines are indicated by dots. The 
 transcript, in Hebrew characters, reads thus : — 
 
 nms jimp \t "in mn nr nj mo 1 
 ttfpn rr« inhoti wra narc-o "o rb* asw 
 i: 1 ? u^n vn Du 2 □nin'n. 1 ? yb 
 
 wdbijp mn' rrh np' di pi dbd 
 pnm in' rate mni— • . 3 im • • • in d' rm 
 nnooi ■ • • 4 amn im 'it m»n • • • nop issd 
 nnw mo nw an oms run nst^n m 
 on' Twyn & anmn rts ns' in mn mw 
 W2 rw'j nnn hid ra'n »m umn m 'is 
 ra' liras ran mn nrw'j np" 
 
 (1) Strangers bore rule; their oppression, the calamity 
 of my chosen ones, was their rejoicing, their speech was 
 Pr’tka [Parthian (?)]. The bringing forth of Badh 
 was as the violent severance of the Remnant occupying 
 Kash, the abode of Jews, their own people. (2) We 
 were put to silence ; they decreed destruction to us ; a 
 strife of blood brought them to an end ; the Ruler 
 obeyed. He whom my soul seeks, whom we worship, 
 is an overflowing sea, Jehovah is Light ... (3) his dis- 
 tinguishing religious ordinance produced union, and the 
 mere humiliation of the inhabitants of Kash . . .causing 
 equality became my splendour; for their calamity pro- 
 duced union. (4) . . . thou waitest in silence, 0 sub- 
 
250 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 missive one. The decree of their mouth was baldness; 
 moreover, the bowing down extended my research, the 
 calamity was equality ; surely their setting at liberty 
 was here becoming. (5) Thou wast made comfortless ; 
 the infliction of our calamity, even the necessity of the 
 injury, became my fruit. The Feast of the Covenant 
 was neglected, my house had obeyed; the calamity 
 caused it to be neglected ; behold, there was great afflic- 
 tion within us. 
 
 If this bare rendering be correct, we have the 
 demonstration required to prove the Israelitish origin 
 of these strange inscriptions; for here the Jews are 
 by the authors of the record acknowledged as their 
 own people, though opposed to them. The word 
 translated Jews is very distinct. The word given as 
 J ehovah is peculiarly pointed, and preceded by a sign 
 like a Yod, found in no other instance in the known 
 Budh inscriptions, and therefore of doubtful meaning. 
 The initial letter is J, the middle one o , with the i 
 point, and the third v or w , also with the i point and 
 with an open base, giving the word altogether an 
 unique character, which reminds us of the Jewish 
 usage in pointing this unpronounceable Name, re- 
 quiring it to be read by the substitution of a less 
 sacred word. In pointing out the connexion of the 
 worship of Jehovah with the family of Seth, it was 
 indicated that this sacred word might be expected to 
 appear in Budh inscriptions, and I think it will be 
 found unmistakeably in some of them to which we 
 shall refer. 
 
 I am not aware of any previous attempt to trans- 
 late the preceding inscriptions. The transcription 
 was made from the Budh characters into those of 
 Hebrew; at first without the slightest idea of making 
 
Inscription found on a block, of granite on a hill a( BYRATH six kos from BHABRA between Delhi and Jeypoor. 
 
 4a 
 
 H- 
 
 ~XJ 
 
 “O 
 
 4 
 
 p 
 
 P 
 
 l_b 
 
 _0 
 
 
 ~t3 
 
 *-o 
 
 
 p 
 
 rO 
 
 1_D 
 
 P 
 
 < 
 
 T3 
 
 
 4 
 
 Q 
 
 4 
 
 P 
 
 d 
 
 P 
 
 i_D 
 
 P 
 
 DO 
 
 P 
 
 P 
 
 DO 
 
 4 
 
 Q 
 
 P 
 
 43 
 
 P 
 
 r^ 
 
 O 
 
 L -o 
 
 D- 
 
 “l 
 
 1 oo 
 
 4 
 
 
 DO 
 
 p 
 
 13 
 
 P 
 
 -< 
 
 P 
 
 -o 
 
 < 
 
 4 
 
 00 
 
 
 uJ" 
 
 r< 
 
 l P 
 
 1 
 
 P 
 
 _r\_ . 
 
 43 
 
 P 
 
 ,-< 
 
 3_n_ 
 
 3-0 
 
 43 
 
 ,DO 
 
 Q 
 
 P 
 
 -o 
 
 p> 
 
 p 
 
 -ip 
 
 n_rL 
 
 '■“) 
 
 p 
 
 "bo 
 
 r< 
 
 P 
 
 P 
 
 ~d 
 
 <3 
 
 '-O 
 
 r-< 
 
 P* 
 
 P 
 
 i-O 
 
 P 
 
 r< 
 
 'i 
 
 p 
 
 o 
 
 -o 
 
 < 
 
 P 
 
 -h 
 
 DD 
 
 P 
 
 P 
 
 H 
 
 43 
 
 ■H 
 
 P 
 
 P 
 
 .J> 
 
 Do 
 
 r-<C 
 
 1: 
 
 3 
 
 -< 
 
 ■■-O 
 
 *4 
 
 4 - 
 
 J) 
 
 n D0 
 
 i_b 
 
 P 
 
 DC 
 
 ■>-< 
 
 P 
 
 P 
 
 + 
 
 =>-< 
 
 P 
 
 3 
 
 _> 
 
 'P 
 
 MD 
 
 <3 
 
 P 
 
 ■*P 
 
 P 
 
 •’-C 
 
 _D 
 
 _l 
 
 r-< 
 
 P= 
 
 -9 
 
 6 
 
 < 
 
 ■H 
 
 D> 
 
 H 
 
 "t 
 
 -< 
 < 
 i i 
 
 DC 
 
 bo 
 
 ■H 
 
 P 
 
 P 
 
 n p 
 
 _> 
 
 DO 
 
 Q 
 
 r-< 
 
 1: 
 
 ■H 
 
 4 
 
 <1 
 
 r< 
 
 — I 
 p 
 O 
 
 4 
 
 -o 
 
 < 
 
 “t 
 
 P 
 
 ■< 
 
 DO 
 
 n 
 
 P 
 
 -o 
 
 DC 
 
 uo. 
 
 K) 
 
 P 
 
 D> 
 
 r ri_ 
 
 43 
 
 '-O 
 
 P 
 
 -3 
 
 p 
 
 to 
 
 3-0 
 
 _J 
 
 P 
 
 H 
 
 P 
 
 -I 
 
 ?- 
 
 " l- t 
 
 DO 
 
 P 
 
 T I 
 
 4 
 
 P 
 
 43 
 
 p 
 
 i_3 
 
 C~ 
 
 P 
 
 r4“ 
 
 _P 
 
 tl 
 
 4 
 
 " 4 - 
 
 4 
 
 P 
 
 uJ 
 
 4 
 
 P 
 
 P 
 
 DO- 
 
 P 
 
 '-3 
 
 P 
 
 P 
 
 Do 
 
 r“< 
 
 P 
 
 ■H 
 
 i — <C 
 
 P 
 
 43 
 
 P 
 
 P 
 
 t_> 
 
 43 
 
 4 - 
 
 P 
 
 i_D 
 
 J 
 
 43 
 
 r— ^ 
 
 -O 
 
 i— ^ 
 
 *0 
 
 rP cc 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 251 
 
 Hebrew words of them, but merely because Hebrew 
 letters are the oldest, except perhaps the Sanscrit, with 
 powers positively defined. Now, if, under these cir- 
 cumstances, we find the characters resolve themselves 
 into connected Hebrew words, there is an incalculable 
 probability that those words were intended to be ex- 
 pressed by them. Lest, however, this should only be 
 a wonderful coincidence, let us test the matter by 
 transcribing other inscriptions in the same character. 
 There was one found in a good state of preservation 
 by Captain J. S. Burt, at Byrath, near Bhabra, be- 
 tween Delhi and Jeypoor, which Captain M. Kittoe 
 endeavoured to translate according to the approxi- 
 mate resemblance of the words to Sanscrit or Pali, 
 as read by himself and corrected by Pundits. But 
 undoubtedly he has mistaken the powers of some of 
 the letters, and fused the words together in a manner 
 that a full analysis of those words will by no means 
 warrant. But, whatever their meaning may seem to 
 be by combining the words so as to form approxi- 
 mations to Sanscrit, the transliteration into Hebrew 
 presents a clear sense in keeping with the inscriptions 
 already given. 
 
 That such readers as may be qualified and disposed 
 may compare the original with the transcription in 
 Hebrew characters, a facsimile of the inscription is an- 
 nexed, as given in No. 202 of the Journal of the Asiatic 
 Society of Bengal. The lines are numbered for more 
 convenient comparison. The commencement of the 
 first line seems to be wanting, the stone being broken 
 at that part. The inscribed stone is in the Calcutta 
 Museum. A corrected reading of the last four words 
 
252 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 is given from the Asiatic Journal, 1855, No. IV., 
 p. 324. 
 
 Inscription found at Byrath, transliterated into 
 modern Hebrew characters : — 
 
 in =in arunm 'in qy nv onjo qy 1 ? vr te> i 
 nan sjjtin nan mm m 2 bm w Tr 
 "i HN Tin wb npa mSj; tnfy dw w Dai vr *tq 
 nan hn mnn vr ni w mw nny-i no n/rui 3 nai 
 nnin vm» ib '1 4 nai-ty □'inn rr m n tp 'an 
 rr na an nai aa na mn in am 'an in \h\nty 
 Barra aia 'nn na naN 'aw in' '^n 5 w ai 'nr 
 on nwb im 6 nby.b niNj-ty ' 3 w msi nmw in nan 
 'nr rr 'ba nai nai anN n'wi im nmai arriN 
 nrp 'in i'n ap o rn nsi 'i -pini 'n'i i 'a-i an 
 wvr nsi "pw 'Si mnn mnn 8 nil' bbn msi iia iw 
 □n'nnn 'in 'a; *p b na na nai anaN 11 
 
 \nnaw 'ay 
 
 (1) There was destruction for the people, the Magadhim, 
 the name of my father’s nation ; but it decided their 
 cause, 0 brother ; yea, Badh is thy perfection, a life of 
 calamity and pain is thy perfection ; (2) and that which 
 is the token of the high-place [ bamath ], shall be thy 
 mark, even the wrath of Buddha. Damma is the 
 name I have devised for the revelation thereof; the 
 place of the spreading of thy hand is surely that of a 
 high-place. (3) At the elevation of Budhen, at the set- 
 ting-up of the alabaster [image] of Su [calamity], at it 
 there shall be the sign ; surely it is as a high-place. 
 
 My hotness [wrath] shall be that which is 0 God [Jah~\, 
 whose worship [damma’] is the wall of defence ; (4) for 
 to him I have set up, I have set up what is strong ; the 
 God of my wrath is wise, mark the sign thereof. Why are 
 the portions [ mani] of the high-place those of utter 
 destruction ? 0 God, my ruin and lamentation are a 
 memorial of Kash. (5) The years of the suffering of 
 Gath, with the oppression of the times of Gomatta, 
 were mine [or are upon me] ; behold they are set up, 
 aud the breaking of my speech is appropriate for the 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 253 
 
 going up, (6) as to the hand alike of Moses and your- 
 selves. I will greatly multiply you by the exaltation of 
 Budhen, by setting up the gifts of the high-place. The 
 worship is wonderful, 0 God of my oppression ; these 
 are as the waters of (7) the affliction of thy proving ; the 
 ruin is a propitiation with me; thy ruin is become 
 my possession. 0 my father, their lamentation is the 
 calamity the woe of which was thine, but the praise 
 of Jehovah redeemeth ; (8) he hath made known the 
 wall of defence, even the doctrine of thy Salca, even 
 the doctrine that is thine own ; the high-place is my 
 might. [Dan. vii. 7.] Why ? Because my sea is my 
 rock [or protection]. 0 my father *1 have dismayed 
 them in the name appointed [or, I have made my nation 
 their dread], 
 
 [The last three words are nearly obliterated.] 
 
 We here find a people called Magadliim , that is 
 to say, noble. (Heb.) This agrees with history, for 
 Magadlia is stated in the Pali Buddhistic annals* to 
 be the kingdom whence Buddhism was introduced 
 into Ceylon. It also appears, from these annals, that 
 some of the sacred books of Buddhism, the Singhalese 
 Atthakatha , were, according to certain peculiar rules 
 of grammar, translated by Buddliaglioso into the lan- 
 guage of the Magadhi, which is stated to be the root 
 of all languages, This is supposed to be Pali, or 
 more properly “ Pracrit, the dialect of Magadha .” 
 This word Pracrit JTIDmS is, literally, the fruit of 
 separation, and points at once to a Hebrew origin; 
 and the fact that the inscription just given was ad- 
 dressed to the people of Magadlia , affords a demon- 
 stration that Hebrew was their sacred language at 
 least ; so that we may fairly infer that the Magadhi 
 language, said to be the root of languages, was 
 
 * See An Examination of the Buddhistical Annals, by the Hon. 
 George Tumour. — Journal of Asiatic Society, No. 67. 
 
254 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 Hebrew. May we not, then, suppose that the so- 
 called Pali is only the transfusion, for the most part, 
 of Hebrew roots into Palic Sanscrit, the aspirates 
 being softened down, just as those of Latin are in 
 Italian. 
 
 The kingdom of Magadlia was in Anu-Gdngam , a 
 province of South Bahar. It is said, in mistake, to be 
 so called from the Magi (wise men), who came from 
 the Saxon country, Dwipa-Saca , and settled in the 
 country previously called Cicata , from which its prin- 
 cipal river is named Cacuthis by Arrian. According 
 to Kemper, the Japanese have a tradition that Sakya , 
 the teacher of Buddhism, was born in Magatta. The 
 Chinese call it Molciato and Mokito. The Arabian 
 and Persian writers convert the g into 5, and call it 
 Mabada .* 
 
 The inscription found at Byrath has the vowel 
 marks more clearly and neatly engraven than those 
 of “ Joonur,” in the “ Poonah ” district, and the in- 
 formation it contains distinctly associates the names 
 Badh and Buddha with that of a people to whom the 
 lifting or going up of the hands of Moses was sig- 
 nificant of superiority over all adversaries. This 
 idea could only have arisen from a knowledge of the 
 circumstance recorded in Exodus (xvii. 11), where 
 it is stated that Israel prevailed over Amalek when 
 Moses held up his hands ; and when they sank down 
 from weariness, they were supported by stones placed 
 under his arms. This fact also seems to be here 
 alluded to. The name of Moses alone, however, 
 being unmistakeably found in this inscription (line 6), 
 
 * As. Res., vol. ix. p. 33. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 255 
 
 is itself a proof that it was addressed to a people who 
 revered this name. The association of water with a 
 rock also reminds us of the rock smitten by Moses. 
 The word Badh , which we found in one of the in- 
 scriptions at Joonur, is here again presented (line 1). 
 "VVe know that this word signifies the incarnation of 
 the Deity, according to the creed of the Buddhists, 
 Buddha being generally understood to be equivalent 
 in meaning, though admitting of application to 
 various persons attaining a peculiar degree of sanctity 
 by pious contemplations. The Hebrew meaning of 
 the word "in, Badh, is perfectly in keeping with its 
 Buddhistic use, as it signifies a state of separation or 
 abstraction, a standing alone or apart. Our word 
 hud expresses the same idea as the Hebrew word; 
 for we find it used to signify the shoot or branch of 
 a tree, and in the plural is applied even to princes. 
 A like word signifies anything having a new, distinct, 
 or original existence. Badh or Boodh is, then, the 
 peculiarly sacred person worshipped in the manner 
 indicated by the word Damma , a name for the wor- 
 ship, which it appears was invented by the author of 
 the last inscription, a word sufficiently expressive of 
 dumb and inactive waiting, in consequence of some 
 terrible calamity beyond the help of man. The 
 
 I Psalmist uses a form of the word when exhorting the 
 devout to wait on Jehovah. In this inscription the 
 word Bamath , occurs (line 2). This word is only 
 the fuller feminine form of the word Bamah , the 
 name applied by Ezekiel and other prophets to the 
 worship in high-places, of which the Israelites or 
 Ephraimites, as distinct from the Jews, who adhered 
 
256 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 to the house of David, were guilty. Buddhism cer- 
 tainly took this form of idolatry, and the word 
 Bamath very appropriately stands in this inscription 
 as applied either to the system of worship or to the 
 place of worship. According to some lexicographers, 
 the word is used to signify the high altar erected in the 
 place of worship. The word Yoovah is also distinct 
 in this inscription (line ?), and could be expressed 
 in Hebrew letters only by Jehovah, with a different 
 pointing. Gomattci is a name full of circumstance. Pro- 
 bably he was the Magian who pretended to be Bardes, 
 the son of Cyrus, whom Cambyses, his brother, had 
 secretly slain. His name and usurpation are men- 
 tioned in the Behistun inscriptions. He endeavoured 
 to destroy all the people who knew the real Bardes. 
 The Sacce , under his influence, revolted from Darius, 
 son of Hystaspes (Dan. ii. 2), while he was at Babylon 
 ( 522 b.c. ) : so it can be well understood how troublous 
 were his times, since Darius mustered all his forces to 
 encounter him. As he was a Magian, and seems to 
 have been in the midst of the Sacce , or at least arose 
 amongst the Arakadres ( AriaTca-ana ) mountains, the 
 Sacae must have been involved. These mountains are 
 close on Drap-Saca, or Dwipa-Saca , whence the Sacas 
 came into India, as already shown. Gomatta sub- 
 dued Persia, Media, and all the adjacent provinces. 
 He seems to be the same as Smerdis* There is 
 another word, namely, Mani (line 4), of peculiar sig- 
 nificance. It is still applied in Northern India and 
 other countries where Buddhism prevails, especially 
 
 * See Behistun Inscription, Journal of Roy. As. Soc., vol. xv. p. 136, 
 and Herod., iii. § 70. 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 257 
 
 in Tibet and Bhotan, as the names of those mingled 
 heaps of broken things which are raised up in notable 
 places and hills, as objects of peculiar veneration, the 
 devout always muttering their prayers at approach- 
 ing them, and never passing them but on the right 
 hand. The Israelites, as already stated, worshipped 
 objects of a similar name, as we learn from Isaiah 
 lxv. 11, where the word in our translation is ren- 
 dered “ number." Of these Mani further mention 
 will be made in another place. 
 
 Can we, with such evidence before us, doubt the 
 connexion of Buddhism with a Hebrew people, in 
 its earliest appearance in India? From Ezekiel tve 
 learn that the Ten Tribes, to whom he addressed his 
 warning and denunciations, would go and serve their 
 idols (xx. 39), and yet he says, “ That which cometh 
 into your mind shall not be at all, that ye say, we 
 will be as the heathen.” (xx. 32.) Thus intimating 
 that, though adopting a new mode of worship, they 
 should nevertheless be remarkably distinguished from 
 the heathen in general. 
 
 The people to whom our inscriptions pertain cer- 
 tainly established a mighty religious system, which 
 even now prevails over nearly a third of the inha- 
 bitants of the earth. The inhabitation of a divine 
 person in the form of Buddha seems like a fulfilment 
 of the Israelitish hope concerning the Messiah ; but 
 the remarkable declaration of Godama, as preserved 
 in the sacred books, should not be overlooked, for he 
 stated that the ultimate Buddha was yet to come, 
 namely, the Bagava-Metteyo. The meaning of those 
 words is not known, but the resemblance of Metteyo 
 
 s 
 
258 
 
 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 to Messiah is worthy of note, and certainly the term 
 is meant to designate a divine messenger. The sound 
 of these Avords would be most nearly conveyed by 
 signifying, In the excellency or victory of 
 his Branch or Plant, reminding us of the language ad- 
 dressed by Ezekiel to the elders of Israel, when, having 
 predicted their defections, he foretells the restoration of 
 blessings to the shattered flock: “They shall no more 
 be a prey to the heathen, neither shall the beasts de- 
 vour them; but they shall dwell safely, and none 
 shall make them afraid. I will raise up a Plant of 
 renown [yiao Metteyo.( ?)], and they shall no more 
 be consumed of hunger in the land, neither bear the 
 shame of the heathen any more.” (Ezek. xxxiv. 29.) 
 A similar prediction is found in Isaiah xi. : “ There 
 shall come forth a rod out of the stem of Jesse, and a 
 Branch out of his roots.” Sakya planted a branch as 
 a symbol and a prophecy. This Godama, or Sakya, who 
 is the Buddha worshipped in Ceylon and Bunnah, was 
 King of Kash, and the same Godama, or Jaudama, to 
 whom is attributed the founding of the rock chambers 
 of Jenoor (or Joonur), according to our first inscrip- 
 tion ; we, therefore, possess presumptive evidence that 
 he was a Hebrew. There is enough of the sublime 
 and beautiful in the doctrines of this Buddha to 
 account for their rapid diffusion amongst a people to 
 whom self-negation, equality, patience, benevolence, 
 and reverence for life came recommended by the high 
 pretensions to direct inspiration and the possession 
 of Divine virtues, by the contemplation of which 
 the human soul might be divested of all its earth- 
 liness and lose itself as if by absorption into the 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 259 
 
 Eternal. But still the highest teacher and most 
 glorious deliverer was yet to come in the Bagava- 
 Metteyo , which, as Hebrew, means precisely what the 
 prophets of the Old Testament predicted in relation 
 to the Messiah. It is not improbable that the Bodhi- 
 tree (bodhi, branch [?]), under which Sakya is said 
 to have meditated, and also the branch planted by 
 the relic chambers and memorial tumuli of Buddha, 
 and sent from Central India to Ceylon on the esta- 
 blishment of Buddhism there, all had a prophetic sig- 
 nificance in reference to the incarnation of Divinity 
 yet to be expected. This Branch of renown in the 
 Buddhist soil, planted as if amidst the divisions of 
 the people, is associated with the one wheel, the 
 fourfold wheel, the wheel of teaching or penitence, 
 the monogram of Godama, signifying Godlikeness, 
 the fourfold sign of power around the wheel, the 
 sacred tau, the winged bull, and the sacred mount; for 
 all these symbols are seen together in an ancient Bud- 
 dhist medal, and the Branch there, as seen at the end 
 of our introduction, takes the form of a mystic cross, 
 the most sacred of symbols amongst the Buddhists. 
 
 There is reason to believe that some great natural 
 calamity, as already shown, gave rise to the incul- 
 cation of the self-denying doctrines of Godama. 
 Probably some extensive natural phenomenon, such 
 as an earthquake or a vast inundation, producing a 
 necessary and immediate change in religious ob- 
 servances was taken advantage of to enforce the 
 doctrines promulgated by Godama. The reference 
 in the inscriptions, however, is always to fire and 
 burning. But, before we seek for further indications 
 
 s 2 
 
2 GO BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 r 
 
 of the circumstances under which the existing form 
 of Buddhism arose, attention should be directed to a 
 country named Gath in the Byrath inscription, line 5. 
 This must be the land of the Getce , or Geti , a Gentile 
 name, precisely similar to the Gittite of the Bible. 
 (2 Sam. vi. 10, 11, 15, 18.) From this land, it ap- 
 pears, the author of the inscription came. Now, this 
 was the early seat of the Goths , and in the immediate 
 neighbourhood of that of the Sacce. It is not impro- 
 bable, then, that the house and lineage of the modern 
 Saxon Gothas, with whom our interests as a nation 
 are so well allied, may be traced back to the land 
 from whence the metaphysical religionists and strong- 
 minded civilizers, both of the East and the West, have 
 sprung. In the Buddhistic inscriptions on the rocks 
 of India, at least, we shall find that the Goths and 
 Saxons were associated in the establishment of a 
 relkrious dominion extendiim from Bactria to all 
 
 O o 
 
 parts of the East. Philologists have discovered 
 that both the eastern and western civilized nations 
 have derived words and thoughts from some common 
 source, called by them Indo-Germanic. What if this 
 source should prove to be mainly Israelitish? Would 
 not this prove the literal fulfilment of prophecy with 
 regard to the influence of the dispersion of the Ten 
 Tribes amongst all the nations? We, at least, find 
 an ancient Gothland , as well as a Saxon race men- 
 tioned in the earliest records of Buddhism; and this 
 Buddhism is, I conceive, unmistakeably connected 
 with a people using the Hebrew language. The 
 name of Goth, as already surmised, was probably 
 transferred from Palestine to the neighbourhood of 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 2G1 
 
 the Caspian Sea, where the Getce and the Sacce , the 
 Goths and Saxons, are historically found together. 
 If, as we suppose, the house of Isaac, as Hosea calls 
 the Ten Tribes, went into the country of the Getce, 
 they must, according to this hypothesis, have found 
 there multitudes descended from the people with 
 whom their forefathers mingled in Palestine. With 
 the Gathites their heroes did valiantly; amongst them 
 Samson was born and trained; from them came the 
 giant whom David slew; and from them, also, David 
 afterwards obtained some of his faithful body-guard. 
 The inhabitants of the country of Gath, or Goth, spoke 
 the same language as the Israelites. There is another 
 people who formed a sect amongst the early Bud- 
 dhists, namely, the Jains, as they are now called. 
 They were distinct in origin from the Sacce and the 
 Getce , and were probably Greeks, or Javans , a desig- 
 nation well known in India, and probably corrupted 
 into Jains. In this origin we obtain an explanation 
 of their great excellence in architecture and sculp- 
 ture, as seen in their vast temple at Allora,* and also 
 of their worship of the fecundating Power which 
 was worshipped by the Grecians, or at least by the 
 Thracians and Phrygians, many of whom were left 
 in Western India by Alexander. 
 
 It is interesting to find that the Gothic and the 
 Saxon races are as well known in Asia and the far 
 East as in Europe and the far West. They over- 
 threw the Greek and Syrian dominion in Bactria and 
 India, and overran Asia in the vigour of their con- 
 
 * This temple, with its splendid statuary and noble columns, is hewn 
 out of solid rock and polished in every part. 
 
262 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 quests, as they did Europe in later times, infusing 
 new manhood into peoples become utterly effeminate 
 and corrupt. 
 
 The Saxons of the East became nominally Bud- 
 dhists, the Saxons of the West became nominally 
 Christians. In both directions they have been, and 
 are, the missionaries of thought and charity to the 
 world. If, as we believe, they were derived from the 
 apostate house of Israel, we see those prophecies 
 fulfilled concerning Israel, which, as to general import, 
 declare that, though absorbed amongst the nations, 
 and lost as to name, they are yet the seed preserved 
 of God, and by no means to remain unfruitful in the 
 earth, but rather, as having amongst them the bless- 
 ing of Joseph, are to realize a multitudinous increase 
 and prosperity. 
 
 The prophecy of promise said, “ Israel shall blos- 
 som and bud, and fill the face of the world with 
 fruit.” (Isaiah ii. 6.) And if that prophecy be ful- 
 filled or fulfilling in any people, it is the Saxon. In 
 the East they have not been unproductive of good 
 fruit, for they not only promulgated a creed that 
 promised life from death, but they infused an energy 
 of mind into their metaphysics only less refined than 
 that of Germany, and a working power into their 
 daily life only inferior to the practical industry of 
 England. 
 
 We believe that the earliest Buddhists of North- 
 western India were Saxons, sent forth into the Eastern 
 world to prepare the ground for the missionaries of 
 the West. We have proofs of their religious prowess 
 still extant in all Eastern Asia. The influence of 
 
BUDDHISTIC CAVES AND INSCRIPTIONS. 263 
 
 their efforts two thousand years ago is still felt in India, 
 Ceylon, Burmah, Siam, and China. They broke down 
 caste and destroyed brute worship, by demanding 
 thought as the foundation of belief, and by teaching- 
 equality and good-will as the ground of moral excel- 
 lence. Their disciples and descendants still profess 
 to be open to new truths, and they are expecting 
 another Messiah. They everywhere multiply books, 
 and teach their children to read. The ground they 
 occupy lies fallow, but ere long to be broken up to 
 receive the seed of a heavenly harvest. On the 
 vigorous offshoots from the same stock have been 
 grafted those buds of the tree of life which shall ex- 
 pand until they overshadow the whole world with 
 fruitful branches. The Saxon tribes, like those fore- 
 shadowed in the forms of life seen in Ezekiel’s vision, 
 have mingled with the cloud of people from the 
 North, and imparted to races, otherwise too sensual to 
 be anything but slaves, an intellectual and character- 
 istic independency of spirit. They have gathered 
 spoils of language and thought from all the suc- 
 cessive races that have held dominion near them. 
 They have conquered all the conquerors. The kings 
 of Assyria, Media, and Persia subdued them only to 
 be supplanted by them. Grecian prowess and intel- 
 lect lived only till the Saxon energies were fully 
 kindled by contention with them ; and now the 
 writings of their sages live but to illustrate the 
 Saxon Bible and discipline the Saxon intellect. 
 
 The study of the forces inherent in creation goes 
 along with the unshackled teaching of revealed doc- 
 trines, for these teach men understanding, and to seek 
 
264 BUDDHISTIC CAVES AND INSCRIPTIONS. 
 
 the laws of God in the works of his hand, as well as 
 in the logos of reason addressed to their moral con- 
 sciousness. Hence the best believers are the best 
 explorers, expositors, and practical workers, for they 
 are working with knowledge of God’s methods; so 
 true is it that u He hath showed his people the power 
 of his works , that he may give them the heritage of the 
 heathen." (Ps. iii. 6.) 
 
 Roman valour merely prepared the way for Saxon 
 advancement; and now, after twenty centuries of 
 social metempsychosis, the Saxon race, bearing phy- 
 sical and intellectual regeneration in the manliness 
 of their social institutions, scientific enlightenment, 
 and religious faith, under the guidance of an all- 
 wise Providence, hold dominion over those Indian 
 nations from whom their forefathers seem to have 
 obtained some of the germs of their civilization ; and 
 thus we believe is fulfilled the promise, that the scat- 
 tered seed should fill the world with fruit. 
 
CHAPTER XII. 
 
 THE INSCRIPTIONS AT GIRNAR AND DELHE 
 
 Before proceeding to other inscriptions which may 
 serve further to illustrate Buddhism, we may well 
 contemplate with interest what we have already seen. 
 First, we ask, what is meant by those vast mounds 
 and strange memorial heaps of ruin held sacred to 
 desolation and to Buddha? We shall find an answer 
 at full in the rock-records before us, and also in the 
 fact, that heaps were to be the signs of the progress 
 of the Ten Tribes in their wanderings, as intimated 
 by the prophet Jeremiah (xxxi. 21). Seeing that 
 from the earliest period of the Saxons they may be 
 traced by similar signs, as we discover in Moecia, 
 Scythia, Cabul, Western India, Saxony, and England, 
 can we avoid an inference that the Lost Tribes and 
 the Saxons were related, not only in those relics, 
 waymarks, and tokens of their dispersion, but also in 
 their origin, as a distinct race? Such memorials have 
 always marked the Saxons, until the religion of the 
 Highest taught them to build churches. And now 
 those churches, in their arched and Gothic gloom, 
 remind us of the cavernous cathedrals of Kanari, 
 Karshi, Ajanta, and Junur. True, our churches are 
 illumined by a more radiant lamp of life than that of 
 
266 
 
 THE INSCRIPTIONS AT 
 
 Godama; but yet his prophetic branch, and budding 
 cross, and expanded lily, and perpetual light seem fa- 
 miliar to us ; and the orient wheel, chiselled in marble, 
 seems uplifted as a window, to receive the coloured 
 rays, in which the light of heaven is softened to our 
 vision, while still serving as a sign of the present 
 Spirit that rolls all the worlds along. We ask, what 
 could induce those earnest Saxons of the East to 
 carve the mountains into temples, and immure them- 
 selves in gloom? They, too, felt “ the burden of the 
 mystery of all this unintelligible world.” Perhaps, 
 with a terrible sense of the sinfulness of their hu- 
 manity, they felt after the Almighty Deliverer, and 
 yet, seemingly left only to the deluder, they, with 
 glimmering lamps, sought the Author of light and 
 heaven in caves and dens of the earth. They be- 
 lieved in the Everlasting as the Ever-changing, and 
 held their creed with the reprobate tenacity of des- 
 peration. To them the humanity of God was not 
 the charity that makes men’s homes lovely, by making 
 worship consist in working together for each other’s 
 happiness; and so they rested their souls in darkness, 
 expecting to become more Godlike by becoming in- 
 human. Their devotees taught social duties to all 
 but themselves. They must have once entertained 
 grand hopes of an especial favour in the sight of 
 Heaven, but found their aspirations met only by 
 calamity, and so they worshipped that. They adored 
 Ruin, and their holiness was the extinction of their 
 hearts. They found this life vanity, and sought their 
 perfection in abnegation. To them Omnipotence was 
 desolation, and the Immanuel they chose for them- 
 selves was a mad prophet, who taught them that 
 
GIRNAR AND DELHI. 
 
 267 
 
 nakedness and suffering, emptiness and death, would 
 lead them to the possession of an eternal state of ab- 
 straction in perpetual fellowship with solitude. Thus 
 was fulfilled unto them the prophesied “ days of visi- 
 tation,” when “ the prophet should be a fool, and the 
 spiritual man mad ; for the multitude of their iniquity 
 and the great hatred.” (Amos ix. 7.) Still Godama 
 appears to have taught, with the shadow of an eternal 
 truth, that resignation to the will of Heaven would 
 secure victory over sin and death. According to the 
 Litany of the Tibetan Buddhists, Godama professed 
 to have taken upon himself the nature of man, in 
 order to suffer for the good of all living beings, and 
 that, when himself free from sin, he also desired to 
 free the world from sin.* 
 
 There are many points of resemblance to the 
 Psalms of David in the Psalms chanted by the Bud- 
 dhists of Tibet. The priest and congregation sing 
 alternate verses in honour of Godama, praising him 
 as the Saviour from sin ; thus imitating the character 
 in which the Messiah is predicted in the Psalms and 
 other parts of the Old Testament, as the following 
 words, taken at random from multitudes of others of 
 like kind, will show: — Priest: “The Illuminator of 
 the world has arisen; the world’s protector; the 
 maker of light, who gives eyes to the world that is 
 blind, to cast away the burden of sin.” Cong. : 
 “ Thou hast been victorious in the fight; thy moral 
 excellence has accomplished thy aim; thy virtues are 
 perfect; thou shalt satisfy men with good things.” 
 Priest: “Godama is without sin; he is out of the 
 
 * See Hymn translated by Csoma Korosi, Prinsep’s Tibet, p. 153. 
 
268 
 
 TUE INSCRIPTIONS AT 
 
 miry pit; lie stands on dry ground.” Cong. : “ Yea, 
 lie is out of the miry clay; he will save others.” 
 These words seem like a response on behalf of Godama 
 to these of the prophetic Psalms : “ In thy majesty 
 
 ride prosperously, because of truth, and meekness, 
 and righteousness.” (Ps. xlv. 3.) “He brought me 
 up out of a horrible pit, out of the miry clay, and 
 set my feet upon a rock.” (Ps. xl. 2.) Such coinci- 
 dence cannot be accidental, and can only point to a 
 common source. 
 
 Thus we have in Buddhism a mock Messiah, in 
 accommodation to the felt wants of men demanding a 
 really divine Saviour in their own nature. The 
 records of early Buddhism, the express teaching of 
 Sakya, and the symbols represented in the most 
 ancient memorials of his religion, prove, however, 
 that its first form was far higher in character and 
 purpose than at present appears amongst the wor- 
 shippers of Buddha, except, perhaps, in some parts of 
 Tibet, where, according to the Jesuit missionary Hue, 
 t he doctrines of Christianity, as presented by him, 
 were recognised as precisely similar to the Buddhism 
 of their creed. But Godama, while presenting himself 
 as a Saviour from sin, too palpably manifested his 
 madness by insisting upon a multitude of meritorious 
 sacrifices in the form of an asceticism that unfitted a 
 man for all the holiest duties of life, and positively 
 made him incapable of obeying any of the known laws 
 of God in relation to his place, either in the family or 
 society in general ; for the very benevolence incul- 
 cated was only that of fellowship in a hopeless ruin, 
 from which there was no escape but in the entire loss 
 
GIRNAR. AND DELHI. 
 
 269 
 
 of individuality by return to God. This system of 
 religion was probably instituted in consequence of 
 some overwhelming catastrophe, which destroyed the 
 metropolis of Godama’s kingdom, and rendered it 
 impossible to observe the ritual previously established. 
 He turned the desolation to account, and gave forth 
 his edicts for a new order of things. In evidence of 
 this, we will now examine the inscription found at 
 Girnar. It consists of about 100 lines, in tw'o divi- 
 sions. The fourteen sections in the engraving repre- 
 sent only the junctions in the muslin on which the 
 impressions of the inscription were taken. On a rock 
 at Kapur-di-Giri there is nearly a verbatim repetition 
 of the Girnar inscription, and that inscription is in 
 the so-called Arian or Bactrian character, and reads 
 from right to left; the Girnar inscription, however, 
 reads from left to right, so that the direction of the 
 line seems to have differed even among people using 
 the same language. 
 
 The Hebrew transliteration is transferred to the 
 Appendix. 
 
 The translation is made as literal as possible, and 
 elegance has been altogether disregarded, the inten- 
 tion being to give the sense of the original in its own 
 idiom, not ours. That the ideas may stand out as 
 clearly as the literal rendering will allow, each senti- 
 ment is given in a sentence beginning with a capital, 
 like a line of verse, as by this means the parallelisms, 
 the peculiarity of Hebrew poetry, become more appa- 
 rent, and the force of the “refrain,” with which, 
 indeed, the lament commences, and which is so fre- 
 quently repeated, becomes more manifest. 
 
270 
 
 THE INSCRIPTIONS AT 
 
 THE GIRNAR INSCRIPTION IN ENGLISH. 
 
 (1) The waters are my worship, my dimma* my doctrine ! f 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become their enlightenment. 
 
 Go forth, diligently persuade them ; 
 
 0 Dan, arise for their overthrow ; 
 
 My doctrine hath broken the Arab in pieces. 
 
 The day of affliction is become the season of life ; 
 
 He heareth the stroke of his ruin ; 
 
 Your trial shall be a life of fatness. 
 
 He heareth I make Destruction Life; 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become a friend. 
 
 H is breaking to pieces I have made thy fruition. 
 
 He heareth the Almighty Lord of the dead ; 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become their enlightenment. 
 
 0 people, forget the fatted bull ! 
 
 The mouth of Ruin hath decided theib cause 
 
 1 Those Destruction hath become their enlightenment, 
 
 The endurance thereof shall be even renown ; 
 
 Their doctrine is established by that which dismayed me; 
 Calamity [<Sh] hath brought down the years of the Arab ; 
 Calamity [Sk] hath set up the mouth of uncleanness. 
 
 0 Desolation, bear witness, terrible is my worship ; 
 
 My doctrine is that of my shattering to pieces. 
 
 Behold, 0 Arab, my doctrine is desirable ! 
 
 The mountain set up is a law of uncleanness ; 
 
 See, their uucleanness is the longing of my lip; 
 
 The mourning of the polluted is a sign of m 3 ’ breaking to pieces 
 Their doctrine, O Arab, is a graven statue ; 
 
 (2) The name of the mountain is equity and a time of destruction. 
 The mouth of Ruin hath pleaded theib cause, 
 
 Those Destruction hath become their enlightenment. 
 
 Desire my doctrine, 3 ’our doctrine is that of the dead, 
 
 Calamity [S«] hath rendered thee unclean, 
 
 * See damma — the law of worship. 
 
 f Or mouth — the instrument of teaching put for the thing taught. 
 
GIRNAR AND DELHI. 
 
 271 
 
 On it, on it, I establish my doctrine ; 
 
 Thou shalt be fair, the broken wall shall here 
 Become a chamber of perfection by my presence ; 
 
 My Truth shall be restored by Ruin, 
 
 A heap of ruin shall be my lamp ; 
 
 Yea, my Truth is a mouth of fire, 
 
 It shall smite the prey from their mouth, 
 
 My equity shall become their friend ; 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become their enlightenment. 
 
 He smote that my burning might be the shattering of Manu, 
 
 That my burning might be as the turning away of Calamity [Sw], 
 That my burning might be as that of Calamity, 
 
 That my judgment might be as the ruin of Manu * 
 
 Be content, the affliction of Life shall be my festival ; 
 
 Be content, affliction shall be a shining light, 
 
 It shall be, it shall be, the parching up of a burning equity. 
 
 The breaking inflicted shall heal the breaking inflicted. 
 
 The infliction shall be as a circumcision. 
 
 The infliction shall be a setting-apart ; 
 
 It shall be, it shall be, the parching up of a burning equity, 
 
 The breaking inflicted shall heal the breaking inflicted. 
 
 He hath set up the Wrath that caused uncleanness ; 
 
 So thy mouth shall be my lamp. 
 
 My token shall be as the healing of the ruin of my burning. 
 
 Go to, the Calamity of Manu, their change, shall be my restoration ; 
 (3) The mouth of Ruin hath pleaded their cause. 
 
 Destruction shall be a friend of desires, O brother beloved [Davd] ; 
 My state being equal shall become their hire, 0 God. 
 
 What then ! is not my doctrine perfection ? 
 
 Their perfection shall be equality, even a ruin-heap. 
 
 That which oppresses shall be thy friend. 
 
 Severe as it may be, it shall be thine own. 
 
 Like the burning wrath [heat], like the Calamity [$«], 
 
 Even the Calamity which there they endured. 
 
 0 my posterity, you shall be a ruin. 
 
 Even I have been made unclean. 
 
 Why is our worship \_Damma ] a thing of Ruin, 
 
 A thirsty waste that only renders unclean ? 
 
 ' By ruin the Lord of the dead shall kindle them. 
 
 There is nought but breaking to pieces, nought but Calamity, 
 
 The state of the Nethinim is a dreadful renown, 
 
 * Manu is said to be the author of certain Brahminical laws. 
 
272 
 
 THE INSCRIPTIONS AT 
 
 The fame of their offspring is in their destruction, 
 
 The Lord Almighty hath judged them ; 
 
 Exalted suffering is the law of their offspring, 0 Lord ; 
 
 Be it so ; yet surely thou, 0 God \_Jav], wilt be with them. 
 Thou, 0 Lord Almighty, wilt be in their midst. 
 
 The fruit of my speech is Calamity ; 
 
 Is not my life a garden thereof ? 
 
 0 sea, as in the day of thy trouble, thou breakest to pieces. 
 
 (4) The hidden treasure of exalted truth is with me, 
 
 By that which dismayed he has also established me, 
 
 The sacred decree is desired, their doctrine is exalted ; 
 
 Go to, even Life is but Sackcloth [&z&], 
 
 O Botans, my endowment is Woe [<S«] ! 
 
 A fragment of my breaking shall be a sin-offering, 
 
 The fame of their offspring shall be in their destruction ; 
 
 A fragment, a fragment of wood, shall be a siu-offering,* 
 
 The mouth of Ruin hath 'pleaded their cause. 
 
 Destruction hath become their enlightenment. 
 
 0 posterity, your worship \d.ammd\ is exalted ; 
 
 O my chosen, perform it, 
 
 0 brother, perform worship ; 
 
 My doctrine shall be the manna of thy fatness, 
 
 The life I have established shall be thy fatness ;f 
 
 1 will myself confirm thy judgment. 
 
 That, 0 Greek \Jaont], shall be the endurance of affliction. 
 And my presence shall be fatness. 
 
 The breaking of the meek shall be an inheritance, 
 
 And in the shattering of Life there shall be a sixfold Life ; 
 
 The heights here are my safeguard, desolation bearing witness ; 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become their enlightenment. 
 
 Our worship is a dry waste, 0 God, an exalted suffering ! 
 
 Go to, the law of their offspring is a living desire ; 
 
 O Botans, 0 Neihinirn, my breaking is a pure name. 
 
 The fame of their offspring shall be in their destruction ; 
 
 My breaking to pieces shall be a pure renown. 
 
 How is the course of my mouth a course of renown ? 
 
 It setteth up that, which causeth uucleanness. 
 
 * A fragment of wood, or any broken thing, is now a siu-offering with 
 Buddhists, at least, in Siam. — See Sir J. Bowring’s Embassy to Siam. 
 
 f This word refers to the ashes remaining after the consumption of the 
 burnt sacrifice ; the word is translated fatness in our Bible, but it seems to 
 signify prosperity. 
 
GIRNAR AND DELHI. 
 
 273 
 
 Calamity is its spring ; the fire of thy suffering 
 Shall he the trial and the triumph of thy worship, 
 
 I make thy affliction the joy-song thereof and the sign ; 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become a friend. 
 
 Thy worship shall be their joy-song. What then ! 
 
 Thy nakedness shall beautify thee, my doctrine is thy beauty. 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become their enlightenment. 
 
 And that is what I have accomplished, 
 
 Why then is thy worship their song of rejoicing ? 
 
 This equality is desirable, it averteth [evil], 
 
 Damma [worship] is that which obliterateth [sin]. 
 
 For my blotting out is a complete extinction ; 
 
 Those who worship endure what I have done. 
 
 The dole of our worship is the bowing down that laid you waste; 
 These changes are thy worship, the joy-song of my mouth ; 
 
 My heights are my fires for the bowing down thereof. 
 
 How by blotting out am I rendered unclean ? 
 
 That which blotteth out shall cause thee to glory. 
 
 I will propitiate thee, 0 Lord Almighty ; 
 
 Ruin shall be my token, I am rendered uuclean. 
 
 What then! Go forth, earnestly persuade them ; 
 
 Why ? because what made me unclean became a protection ; 
 Enough, they are His people whom He favoureth. 
 
 Glory thou in that which God \_Jav] inflicteth, 0 Beloved [Davib], 
 The equality of my state is what he hath appointed ; 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become a friend of desires, 0 brother ; 
 
 What then ! Go forth, earnestly persuade them ; 
 
 (5) The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become a friend of desires, 0 brother ; 
 
 Every one of them [desires] is thrust through. 
 
 The glory of them all is become as a ruin ; 
 
 Be content ! according to my conception they are slain, 
 
 God \_JaK] hath made an end of them ; 
 
 He hath proved them all, their perfection is shattered to pieces; 
 Thy nakedness shall be thy beauty. 
 
 Thy devotion to destruction he hath appointed. 
 
 Surely he hath raised up a sea, a desirable name, 
 
 And total failure becomes a covering, a protection. 
 
 The endurance thereof is my sacred decree. 
 
 Be at liberty, thou mayst he unclean ; 
 
 Be content ! Calamity [Sw] is a treasure secured, 
 
 For I make the ruin thereof as prosperity ; 
 
 T 
 
274 
 
 THE INSCRIPTIONS AT 
 
 I have made my doctrine a covering protection. 
 
 Be content ! Calamity is a treasure secured, 
 
 For I make calamity as the exaltation of life 
 For those who are covered, concealed. 
 
 The hidden treasure of lofty Truth is with me, 
 
 The heights [Nebos] here are even those of the worship of Wrath, 
 The groans of the trouble that is equal in judgment; 
 
 The worship of Wrath is a beating to pieces that causeth equality, 
 As to Calamity, go to ! they are flourishing ; 
 
 God [ Jav] breaketh to pieces,* he inaketh the woe a worship, 
 
 . . . The sackcloth of their ruin is worship [ damma ]. 
 
 O Badh, confirm the generation of the enlightened; 
 
 A dry waste, a rock, shall be my hire. 
 
 Ruin and a mouth of Truth are their possession, 
 
 The perfection of Ruin, Calamity and Truth, is my diadem, 
 
 ... he hath made it the ornament of the head. 
 
 God shall be my sufficiency, 
 
 The breaking to pieces of Bama-Dan-Budhenf 
 Shall be both my purification and my judgment. 
 
 . . . The shattered heap before me is as the mount of Calamity, 
 Even the mountain of Calamity that causeth uncleanness ! 
 
 But, 0 Lord \_Jav], the breaking to pieces shall be my purification, 
 Here the choicest part of thy Calamity is its oppressiveness. 
 
 . . . and I have made the Truth their doctrine, 
 
 For the equity of God is the breaking to pieces of Ruin. 
 
 Terrible is my worship, my endowment is a thirsty waste, 
 
 . . . the worship of Wrath is a sign that I am unclean ; 
 
 Terrible is my worship [damma], my doctrine 
 Is my shattering to pieces. 
 
 (G) . . . My doctrine is a friend of desires, O brother, 
 
 The hidden treasure of exalted Truth is with me ; 
 
 The heights here . . . these are for your uncleanness, 
 
 And its purification is judgment, 
 
 Yea, the perfection of God \_Jah] is the crushing of desires. 
 
 The high assembly of the people is a vain thing ! 
 
 Why ? hath he forgotten them ? Ah, the Judge hath conceived 
 The utter destruction of the pride of the stranger, 
 
 Whose utter destruction shall be like his destructiveness 
 In striving to accomplish thy utter destruction ; 
 
 And their god [?] Su [or Sav] shall be as my equity [Suth, or 
 Savath ] ; 
 
 His purification shall be the affliction of my thirstfulness, 
 
 * Or persuadeth. 
 
 f The High One, the Judge, the Lonely One. 
 
GIRNAK AND DELHI. 
 
 275 
 
 I will deem them unclean, 
 
 The tax of his purification shall be the shout of the unclean.* 
 
 The mortification of my equity shall be as a tax, 
 
 I will deem [him] unclean according to my conception ; 
 
 Who shall be smitten for them since thou wast mocked ? 
 
 Is not the mouth of God that of Su [Calamity] ? 
 
 The sea shall be your destruction, 
 
 And your life shall be equal, 
 
 And ruin and pining away shall remove the uncleanness of Su. 
 Surely there shall be, as I thought, a perfect doctrine, 
 
 I will deem the abode of desolati6n unclean, 
 
 And I will also establish my judgment. 
 
 And the hotness of my burning, that shall be a sea [to purify]. 
 Thou shalt exalt those who endure suffering ; 
 
 His purification is a sacred decree, a sea of equity ; 
 
 The desired assembly is vain, an illusion ; is not my law perfect ? 
 The withering away of life, the putting to death of the lamb, 
 
 And the smoke of destruction I deem unclean. 
 
 What I have appointed is my song of rejoicing, 
 
 Even the day of the dead, the breaking to pieces ; 
 
 Their life is equal, thy boast shall be a perfect life. 
 
 Clothe in sackcloth, pine away, praise the fire of the dead ; 
 
 And as I deem their smoke unclean, I have appointed a joy-song, 
 According to the withering away of your life, the dead being ex- 
 alted. 
 
 Boast of my equality, as the life of one broken to pieces ; 
 
 He was smitten for them, therefore my fruit shall be as abundance 
 of brethi’en, 
 
 For when the Botanim, the Aanim, the Uanaim, were heathens. 
 How was he afflicted ! 0 my posterity, Calamity [>S»] was the hand 
 of God {JaK\. 
 
 What is my fruit ? The oppressiveness of Calamity ; 
 
 Yea, I conceive that sea given as my sign that I am deemed 
 unclean. 
 
 Terrible is my damma, my doctrine. Go forth, diligently persuade 
 them. 
 
 For since my struggle became my exaltation, 
 
 What doth your uncleanness produce ? 
 
 Thy nakedness shall beautify thee, my doctrine shall be thy beauty ( 
 The suffering thereof is a high decree ; 
 
 Boast of equality ; Life is desolate, the slain are his ; 
 
 * “ The leper shall cry unclean, unclean.” — Lev. xiii. 45. 
 
 T 2 
 
276 
 
 THE INSCRIPTIONS AT 
 
 What then ! where is there a garden-chamber* of fruit so abun- 
 dant ? 
 
 (7) The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become the friend of equity ; 
 
 Those whom Vanity [Saw] afflicted shall prosper thereby, 
 
 And the sea of equity [ Savath ] shall be their sea, 
 
 Even as Calamity [S«] thereby defendeth thee. 
 
 Why have I raised up a heap of ruin ? 
 
 Behold it is even thy direction, the appointed guide, 
 
 Even thy direction, that is, the meditation of things equal ; 
 
 For surely what I have done shall cause prosperity, 
 
 Even according to what I have done ; 
 
 And the intricacy thereof is a parable ; 
 
 Lo ! the sea is parched up whereby the Calamity came ; 
 
 As it is perfect [or ended], the sign is sufficient, 
 
 Behold, the sign is the submission of my house, 
 
 The injury, the affliction of the Baddhists. 
 
 (8) The hidden treasure of exalted Truth is with me, 
 
 0 Friend, lo even burning malceth perfect ; 
 
 Behold, 0 God, the Calamity [<Sa] is [with] the Magian [fire-wor- 
 shipper], 
 
 0 God [Jaw], he suffereth affliction ; 
 
 Thou art my origin, 0 my Father exalted [ Abii-ram ], 
 
 My possessions are reeds, assuage the Calamity. 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become an acceptable friend ; 
 
 And thou hast appointed my return, 
 
 Thou hast accomplished my aim, the fame of my separation ; 
 
 Thou, who didst produce their destruction, 
 
 Shalt be the sea of my dread : 
 
 The renown of their offspring shall be in their destruction, 
 
 That which caused affliction shall be thy prosperity, 
 
 That which caused uncleanness shall be their song of rejoicing, 
 
 Thy prosperity shall be an exalted life ; 
 
 Behold even that which afflicteth is my purification ; 
 
 0 humble one, buy sackcloth, 0 humble one, that is their prosperity ; 
 Our worship [damma~\ is that of an arid waste, 
 
 As is the blood of the fruit here so shall thine be. 
 
 Conduct thou the servicef of fire whereon I have laid my abode 
 \boothi \ ; 
 
 * Or garden enclosure, a garner. 
 
 f Pojah, so Buddhists name their religious service ; perhaps from iT'3> 
 to speak (Arabic), or perhaps iT13> God is here (Heb.). 
 
GIRNAR AND DELHI. 
 
 277 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become their light, 0 house of Truth. 
 
 (9) The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become a choice friend, 0 brother ; 
 
 I hare made even these heaps thy direction. 
 
 Because the mounds thus afford a conception 
 Of the havoc the calamity produced, 
 
 And fitly they declare the violence of the calamity. 
 
 Even the spreading of the fiaine of the calamity, 
 
 Presenting alike a memorial of the destruction, 
 
 And also a token of the destruction ; 
 
 As it was not thy destruction, 
 
 These heaps become thy direction. 
 
 Because the mounds afford a conception, 
 
 A sign, of the consumption of life in the ruin. 
 
 The trial [or proof] is raised up as a trial [or proof]. 
 
 And thy judgment shall be as a judgment, 
 
 Even the lamp of thy uncleannesses ; 
 
 Because the mounds afford, as it were, a conception 
 Of the shattering to pieces of the day of his deadly destruction ; 
 Because the mounds are truly wonders in the midst thereof, 
 Because the mounds of ruin are the sign decreed. 
 
 Terrible was the consumption of life, appalling; 
 
 One shall worship from a mound, from a mound 
 Shall be rendered the thanksgiving of the Sabbath [rest], 
 
 As from the utter destruction of fertility [oil]. 
 
 The fragments of the breaking to pieces amidst humiliations 
 Are truly the shatterings of the Lord Almighty. 
 
 Turn to Calamity, for that is the sea of the Lord Almighty ; 
 
 The renown of their offspring is in their utter destruction ; 
 
 The Lord Almighty was their judge ; 
 
 Thy suffering is thy sign, damma* is the sign decreed, 
 
 Prom the mounds their moaning betokens that day ; 
 
 My doctrine [mouth] is here the sign appointed, 
 
 For therein is the sign of the calamity that smote my abode; 
 
 What then, 0 Almighty, what then was the shattering of the day ! 
 
 The mounds are tokens that I deem unclean 
 
 The years of the accomplishment of my mourning; 
 
 I make even what he hath done as my mouth. 
 
 The Lord Almighty is the judge [Dan], 
 
 My mortification is his gift, the sign decreed ; 
 
 I have established his judgment. 
 
 * Silent waiting as worship. 
 
278 
 
 THE INSCRIPTIONS AT 
 
 Endure the extension thereof; 
 
 He decrees t he worship [ damma ] of judgments, 
 
 And our worship is to extend the injury he inflicted, 
 
 Even the severe calamity of Ruin. 
 
 Behold me smitten of woe, bowed down of woe, 
 
 Alas, that is even the sacred decree of the day ; 
 
 0 my mouth, thou shalt destroy, thou shalt destroy their feasts. 
 What judgment is like j r our judgment ! 
 
 What judgment was like the destruction of my dead ! 
 
 Why was it mine, 0 Sak ! 
 
 [Or what was it besides sackcloth !] 
 
 Yea, Calamity I regard as the shout of his dead ; 
 
 Since such it is, what should there be besides affliction ! 
 
 Thou shalt exalt God \Jav\, he causeth uncleanness; 
 
 Calamity, 0 stranger, shall be my sufficiency. 
 
 (10) The mouth of Ruin hath pleaded their cause. 
 
 Destruction hath become my friend. 
 
 Be still ! and both the affliction and its uncleanness 
 Shall be removed, and the burning wrath* shall not be, 
 
 The gift that destroys them is your knowledge, ye meek, 
 
 The worship of Calamity [Sw] shall be their Calamity ; 
 
 The Calamity, my calamity, is the perfection of worship and your 
 perfection ; 
 
 Yea, the endurance thereof maketh perfect in weakness ; 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become my friend. 
 
 Be still. 0 afflicted, even those I have afflicted, 
 
 His ruin shall be but for fruits of desire [longing] ; 
 
 The mouth of Ruin hath pleaded their cause; 
 
 Those who are equal destruction befriends; 
 
 My failure shall be my fruition, 
 
 My affliction being weighed [as a price]. 
 
 Verily my fruits are vanity, I set them on fire, 
 
 And behold the fruits of my vanity are reeds. 
 
 Ye are as those who are thrust through in the midst, 
 
 Afflicted like ourselves, 0 people of posterity, our kindred ; 
 
 Where is there a garden-chamber of fruits so abundant ? 
 
 Your fruit shall be equally a heap broken with violence, 
 
 And those are our kindred who are as those thrust through .f 
 
 (11) The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become a pleasant friend, O brother. 
 
 * Or sun-worship — JUQIT 
 f Like those who are impaled. 
 
GIltNAR AND DELHI. 
 
 279 
 
 A parching up is the sign decreed,* 
 
 God [Jah] hath decreed judgments, 
 
 The worship of judgments is a worship renowned [or the worship 
 of Shem], 
 
 He hath set up Avaf [ruin], even the worship renowned, 
 
 And therein is woe, even the worship renowned, by his hand con- 
 ferred [or given by his direction]. 
 
 What then ! my rest [boothi] is that of a Sabbath as from fertility 
 [oil]. 
 
 As to the breakings of my breaking to pieces, 
 
 Why is the course of my doctriue the course of the Almighty ? 
 Calamity, Calamity, that putteth to death, 
 
 That is the basis of these my possessions ; 
 
 The renown of their offspring is in their utter destruction ; 
 
 The Lord Almighty hath judged them ; 
 
 The doctrine of their offspring is great suffering, 0 Almighty. 
 
 As to the signs of the day, my doctrine is the sign here given, 
 
 And by that sign dying is the basis of these things that I possess, 
 Yea, rather his purification is a living ruin ; 
 
 The Lord Almighty hath judged them, 
 
 God [«7a®], breaking to pieces, hath judged them. 
 
 Be content, thou mayest be unclean, he hath shattered them to 
 pieces ; 
 
 Go forth as a remnant guided by what I have done ; 
 
 Thy breaking to pieces is Truth, Soundness is Pining away : 
 
 Behold, 0 posterity, he hath made worship [damma] my rest. 
 
 (12) The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become a fit companion ; 
 
 By the infliction of my law they flourish, 
 
 Even now the smiting of my city J hath established it. 
 
 As to the infliction of the ruin of my overthrow, 
 
 That, 0 Posterity, is become my hope. 
 
 Even the breaking that was inflicted on my people. 
 
 Behold the Calamity [Sw] of my overthrow. 
 
 Was the cause of the uncleanness of the Danites, 
 
 Even the breaking to pieces of an entire overturning ; 
 
 * Perhaps referring to these words, “ When the poor and needy seek 
 water, and there is none, and their tongue faileth [is parched] for thirst, I 
 the Lord will hear them. I will make the wilderness a pool of water, the 
 dry land springs of water.” (Is. xli. 17.) The Buddhists call themselves 
 the poor and needy, and their worship a thirst in a dry land. 
 
 f mn in Keth, iTH Aja. (Job vi. 2; xxx. 13.) 
 
 J Or enemy [?]. 
 
280 
 
 THE INSCRIPTIONS AT 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Because what was done occasioned uncleanness. 
 
 Be at liberty, 0 ye contrite ones, my law is an equal fire. 
 
 The prudent shall prosper ; be at liberty. 
 
 My doctrine is the end of trial and judgment ; 
 
 Thou shalt regard its accomplishment; what then! 
 
 Those who are circumcised shall he for my Goths, 
 
 Since I am persuaded they shall be prosperous ; 
 
 By the breaking of the burning overthrow they flourish. 
 
 Declare these things to the stranger, yea, to him, 
 
 Like the noise of the destruction of Lehi,* burnt of fire. 
 
 0 my mouth [or doctrine], thou shalt utterly destroy, destroy. 
 
 Like the noise of the breaking at the time of its ruin, 
 
 Or rather my doctrine shall become their prosperity, 
 
 Through the gift that my doctrine conferreth, 
 
 According to the joy-song [triumph] of desires shattered to pieces. 
 
 1 am persuaded they shall prosper; the blackness of burning is hope; 
 They shall flourish by Sak [or in sackcloth], 
 
 Even the doctrine according to my thought [or conception] 
 
 Behold, thou shalt be deemed unclean as thou wast conceived. 
 
 I am persuaded they shall flourish, as I behold fruit. 
 
 They shall flourish in sackcloth [or by Sale], even my doctrine ; 
 According to my conception ruin shall be thy life ; 
 
 So therefore am I persuaded they shall flourish ; 
 
 The breaking to pieces of my overthrow shall be my fruit ; 
 
 And, 0 stranger, my dread shall be equality. 
 
 I am persuaded they shall flourish in the house of God \_Jah], 
 Therefore I am persuaded they shall flourish amongst themselves ; 
 The doctrine being a sea is my sufficiency. 
 
 0 man of sackcloth [S«&], repent [pine away]. 
 
 Thou art unclean as thou wast conceived ; 
 
 1 am persuaded they shall flourish ; exalt thou Badk, 
 
 And celebrate the doctrine of my graciousness, 
 
 And ruin shall become the desire of the field ; 
 
 For since by these things, by these things they become worshippers, 
 0 Calamity [Sw], behold they are thy people ; 
 
 0 Calamity, Calamity, the emptying of desires is Life. 
 
 The mouth of Ruin hath pleaded theik cause, who are despised, 
 For they equally flourish by the trial of Calamity, 
 
 His fire having oppressed every one of them. 
 
 * Relii or Lecha (a jaw-bone). See Judges xv. 14, 15, where the burning 
 of Lehi and the deeds of Samson are described. This sustains the surmise 
 as to the origin of the Getce, here called Goths — Gathites — TIL 
 
GIRNAR AND DELHI. 
 
 281 
 
 Moreover, as his fire was thy ruin [lamentation], 
 
 The groaning of the living creatures of God* 
 
 Is appointed to be their prosperity. 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Their judgment is the infliction of uncleanness ; 
 
 The breaking of the overthrow, because of what hath happened, 
 Causeth uncleanness ; therefore be at liberty ; 
 
 My doctrine is a fire of equality ; « 
 
 Those who are prudent shall prosper ; 
 
 The trial of burning shall be my token ; 
 
 0 God [Jav], I am unclean, dread is the worship of thy Wrath ; 
 Why doth thy wrath, even thine, cause only uncleanness ? 
 
 Therein who is like thee ? Am I not thine, 0 God ? 
 
 Terrible as is that which causeth my separation, 
 
 1 am persuaded they shall flourish thereby ; 
 
 My doctrine shall be as my dread dismay, 
 
 The worship of Sak shall be my sufficiency ; be Thou gracious. 
 
 (13) . . . my speech is upright ; Thou, 0 Trial, art the seal ; 
 
 Your tokens are the gift which the Lord [ Adoni ] 
 
 Hath poured out by the hand of Calamity ; 
 
 H is breaking to pieces is worship and ruin. 
 
 . . . Their sickness shall be a song of rejoicing, 
 
 Yea, and the manifestation of meekness 
 Shall be the drink of his Buddhists [recluses']. 
 
 The judge of thy dead is the guard of thy dead . . . 
 
 . . . Thou madest their calamity the explanation of Calamity ; 
 
 The mistakings of Calamity were their calamity, 
 
 I make the name the basis of my humiliation ; 
 
 Calamity, that smote what pertained to me, healeth . . . 
 
 ... as to the things that pertain to me, years are as a day, 
 
 Here have I set my doctrine in a speech neglected. 
 
 And the outcry of my dread is my purification. 
 
 Through meditation of that which causeth equality. 
 
 . . . The years shall be the withering away of Manu, 
 
 But the era of destruction shall be their prosperity ; 
 
 By the destruction their offspring are living ; 
 
 The triumph of thy existence shall be affliction . . . 
 
 . . . Sak was, and his dying, 0 God [JaK], and then my mouth, 
 even ruin ; 
 
 The mouth of Ruin pleaded their cause . . . 
 
 * The word translated “living creatures” is the same as that in the first 
 chapter of Ezekiel, where the living creatures seem to mean the tribes of 
 Israelites, as shown in our second chapter. 
 
282 
 
 THE INSCRIPTIONS AT 
 
 My doctrine was the ruin-heap of my destruction, 
 
 ... I was equally broken to pieces, 0 ye Botans, 
 
 Their day was grievous [&as/t], according to the name [i. e. Kashi], 
 . . . Thy exaltation shall be more than thy pollution. 
 
 0 God, we will deal evilly with the calves, 
 
 As he who made likewise broke to pieces the evil thing he con- 
 ceived.* 
 
 Behold it was thy ruin being an imposition ; 
 
 Thy possession shall be thy mourning. 
 
 . . . The triumph of my mouth shall be exalted. 
 
 The triumph of calamity shall be equality, 
 
 My mouth hath pleaded their cause, 
 
 Our worship [damma] shall be Zimf [a thirsting] ; 
 
 The endurance thereof is even the purpose of my parables. 
 
 ... A heap of ruin is similar to the unclean, 0 penitent. 
 
 Even my life was a heap of ruin ; 
 
 My life shall be a source of consolation, 
 
 What was my dismay shall be worship. 
 
 And a heap shall be my sea [to purify] . . . 
 
 What even now, to-day, is thy root, 0 Desire, 
 
 From these things, even the ruin-heaps of thy shattering to pieces ? 
 . . . Why go for an expiation ... go for expiation ? 
 
 ... Do thou equally, the life I set up is equal ; 
 
 Proceed, O Calamity, take possession of their thoughts. 
 
 (14) Terrible is my worship [ damma ], my doctrine ; 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction hath become their enlightenment; 
 
 Go forth, diligently persuade ; 
 
 1 have set up a desirable memorial, 
 
 For I have set up what he hath given, 
 
 I have set up the bitterness of trouble, 
 
 And the foundation of my offspring shall be as their equality. 
 
 To show forth the strength of piety. + 
 
 0 my doctrine, thy strength is even a perfect heap, 
 
 Trial shall be a weapon for the perfect; 
 
 My rock shall be a memorial, 
 
 1 set up that which is erected as your sign ; 
 
 Pining away, pining away is even perfection ; 
 
 Thou shalt experience that I was rendered unclean, 
 
 My desolation is the astonishment of the age, 
 
 * See Exod. xxxii. 
 
 f Zim is said by Buddhists to be the principle of all things. 
 + Or to manifest that my strength is perfect. 
 
GIRNAR AND DELHI. 
 
 283 
 
 The shattering to pieces of a heap of ruin. 
 
 Behold, thou shalt be rendered unclean, 
 
 The outcry of the unclean shall be purification. 
 
 My endowment is only that of the fire. 
 
 My integrity shall be for the perfect, 
 
 His prosperity [or his fatness] shall be a fire, 
 
 My fading away shall be as songs of rejoicing, 
 
 And I shall depart ; as to my breaking to pieces [or enlargement]. 
 My doctrine shall be a feast of the fruits of his judgment. 
 
 Though there must necessarily be considerable 
 obscurity in a document intended to be understood 
 only by the initiated, yet we can so far discover the 
 meaning of this long rock-inscription as to see that 
 the sum and substance of the doctrine enjoined is to 
 turn evil to final account by submitting to it in silent 
 reliance upon the Almighty. This is the doctrine 
 of Salcya or Godama. The frequent reference to the 
 waters and the sea reminds us of their significance 
 in relation to purifying under the Jewish economy 
 and worship; but in the inscription as here inter- 
 preted, the calamity endured is represented as not 
 only causing impurity, but being the means of its 
 removal by the suffering endured. What was the 
 nature of the calamity giving origin to such a re- 
 markable exhortation we have no means of deter- 
 mining, but that burning and slaughter were connected 
 with it is evident. The probability is, that some violent 
 assault of enemies, combined in their attack, over- 
 threw the established polity and religion of the Bud- 
 dhists throughout the whole extent of their dominion ; 
 which, judging from the rock-records in the same 
 language at Delhi, Allahabad, Behar, Cuttack, 
 Guzerat, and Afghanistan, was very extensive indeed. 
 Of course it could only be the predominance of either 
 
284 
 
 THE INSCRIPTIONS AT 
 
 a conquering or a more doctrinally imposing race. 
 We have seen proof that the Sacce, being Buddhists, 
 really asserted their dominion in those parts, both as 
 teachers and as conquerors. We find the Arab men- 
 tioned in the first section. This name, however, was 
 applied by the Hebrews to any wandering and un- 
 civilized people, the term meaning a lier-in-wait or 
 bandit ; and therefore, probably, it here refers to the 
 aboriginal hill-tribes, who lived then, as they do now, 
 by depredation. The Greek is named in the fourth 
 section in such a manner as to imply that he had a 
 part in causing the calamity inflicted, and it is not 
 unlikely that other enemies took advantage of the 
 Greek invasion of North-Western India to overwhelm 
 the Sac®. Concerning the Goths , so plainly named 
 in the twelfth section, the language there employed 
 sufficiently indicates that they were involved in the 
 same trouble, and are invited to receive the doctrines 
 inculcated on equal terms. It would appear from 
 this that the Goths were not the predominant party, 
 but the Sacce. The period at which the Goths and 
 the Sacce coalesced in those countries was, as far as 
 we can gather from the very imperfect history of 
 those regions we possess, about the year 100 b.c., 
 when the Parthians, with Scythian aid, restored their 
 dominion in Cabul and the Punjab, which had been 
 interrupted by the inroads of the Goths. It was then 
 that the Goths of those parts became Buddhists, and 
 henceforth co-operated with the Sacce , they being 
 peoples, as we have seen, using the same language 
 and, as indicated in former chapters, being, from their 
 origin and in their dispersion, intimate with each other; 
 
GIliNAR AND DELHI. 
 
 2S5 
 
 but from other circumstances it has been inferred 
 that these inscriptions are of an earlier period. 
 Perhaps the most remarkable word in these Bud- 
 dhistic inscriptions is Su or Sheo , which we find 
 so frequently used in the Girnar inscription. This 
 word was cursorily considered in connexion with the 
 Byrath inscription, and its occurrence in all these 
 inscriptions confirms the propriety of the rendering 
 there given to it, as the impersonification of Cala- 
 mity, or the destroying or levelling power, the power 
 that brings all perishable things down to an equa- 
 lity. That the state of mind inculcated is in 
 keeping with this idea of necessary submission to 
 the destroying Power is expressed by the equality 
 amongst the materials of a heap of ruin. In the first 
 inscription from the “ Joonur” cave-temples, given at 
 p. 235, Godama is stated to be King of Kash ; and 
 in the Girnar inscription the destruction of Kash, 
 that is, Benares, is referred to as if it were the city 
 of the author of that inscription. Its restoration, or 
 at least the institution of a new polity, founded on 
 its very ruin, is implied in the commencement of the 
 12th section ; the completeness of the overthrow 
 being the reason for the new order of things, in 
 which the judgment inflicted becomes the ground of 
 worship. It would appear, then, that Godama him- 
 self was the author of the Girnar inscription, for he 
 mentions the time existing as that of the smiting of 
 his city; and that, according to the best computa- 
 tions, would conduct us back to a period preceding 
 543 b.c., as in that year Gudama-Sakya died. We 
 might otherwise imagine that Su , as the name of the 
 
286 
 
 THE INSCRIPTIONS AT 
 
 destroying Power, was derived from the Greeks, with 
 a Hebrew adaptation, and that the authors of the 
 destruction so remarkably lamented, and yet turned 
 to religious account, were Greeks. It was shown 
 (p. 156) that the word Su stands on a coin of An- 
 timachus Nikephorus , as if it were in some sense 
 equivalent to Nikephorus , a title of Jupiter, as the 
 god of conquest; so that, whatever may have been 
 the source of the word as employed in the rock 
 inscriptions, we are at no loss to understand why 
 Antimachus adopted the word as appropriate to a 
 coin to be used in a country he had conquered, when 
 he found that word employed there to designate a 
 Power to which the inhabitants were required to 
 submit on religious principle.* 
 
 By the play upon the words Sav , Savath , and Su, 
 in the 7th section, the derivation of the words is 
 shown to be from the same root, which in the Hebrew 
 is very evident. Hence the connexion between Vanity, 
 Equality, and Calamity, or Ruin. It is probable that 
 the worship of Siva, or Shiva , the Hindoo god, is 
 indicated as equivalent to Sav, Vanity, in the passage 
 mentioned. The completeness of the Calamity is 
 represented as consisting in the completeness of the 
 uncleanness produced by it ; but, as it was unavoid- 
 
 * “ The Greeks gave the most absurd derivation for their title of Deity — 
 Theos ; nor have we observed it and its kindred terms, though obvious, to 
 be anywhere clearly explained. Zeus is merely Deus contracted into one 
 syllable, as is seen by the genitive Dios. Theos, again, is Deus, the D 
 changed into Th by an aspirate. But if the Pelasgians called Jupiter Zeu, 
 then it is apparent that they are of the same race and the same tongue with 
 the Latins, who named the Deity Deus ; and the Greeks, *vho denominated 
 Him Theos; and the Spartans, who softened Zeu into Seu .” — “Passing 
 Thoughts,” p. 108, by James Douglas, of Cavers. 
 
GIRNAR AND DELHI. 
 
 287 
 
 able, the patient endurance of the uncleanness is 
 declared to be its own cure ; a notion to be ac- 
 counted for only on the supposition of its Hebrew 
 origin. This inscription thus sufficiently expresses 
 what is meant by a covenant with a heap which 
 appears to have been part of the worship of the 
 Saxons, who at a very early period visited Britain, 
 as stated at p. 173. The idea is that all men were 
 to be deemed equal; and that as a heap of ruin was 
 the end of all earthly possession, all difficulties were 
 to be endured bravely in sight of that end ; but still 
 that, according to the doctrine of Sak , there was to 
 follow a redemption from destruction to those who 
 endured in submission to Adoni, the Lord Almighty, 
 a name applied to the Deity by those early Saxons of 
 the West, by the author of the Girnar inscription 
 (Sect. 13), and by the Hebrew people; a coincidence 
 not easily accounted for but on the fact of their 
 common origin. In short, the belief in a final de- 
 liverance from the fallen state of man, and in a new 
 standing, after passing through trouble, death, and 
 destruction, by the favour of a Divine Man, who 
 himself had encountered and conquered them all, is 
 the belief that, however modified, alone constitutes 
 the inspiration of all true heroes, and that belief can 
 be traced to no other than the Hebrew source. 
 
 This inscription would admit of prolonged com- 
 ment, but the ingenious reader who may consider 
 the rendering, with all respect now submitted to his 
 judgment, in a spirit of appropriate patience and 
 intelligence, will find comment unnecessary. 
 
288 
 
 CHAPTER XIII. 
 
 SEPULCHRAL INSCRIPTIONS IN ARIAN CHARACTERS. 
 
 Sepulchral inscriptions are found in the same 
 character as that of the Kapur - di- Giri inscription, 
 which is nearly a transliteration of the Girnar in- 
 scription, which I have again transliterated in modern 
 Hebrew characters and given in full. The Kapur-di- 
 Giri inscription is engraved on a rock on the side of 
 a rocky and abrupt hill near a village of that name 
 in the district inhabited by the Yusufzai , the Afghan 
 tribe named after Joseph, and which has been men- 
 tioned in pp. 145 and 164 ante. This inscription, 
 like Hebrew, reads from right to left. A facsimile of 
 it was taken by C. Masson, Esq., on muslin prepared 
 for the purpose and applied to the face of the pre- 
 viously-blackened rock, and carefully pressed on it 
 with the hand, so that every point should be brought 
 out clearly. The narrative of Mr. Masson’s excur- 
 sion for this purpose is interestingly told by himself 
 in No. XVI. of the Royal Asiatic Society’s Journal ; 
 and in the same number a plate, representing the 
 engraved rock, is given, together with clear specimens 
 of the characters and an exposition of the alphabet, 
 
INSCRIPTIONS IN ARIAN CHARACTERS. 289 
 
 by Mr. E. Norris, Secretary of the Royal Asiatic 
 Society. We are indebted to this gentleman’s pa- 
 tience and ingenuity for the discovery of the means 
 of reading the Kapur -di- Giri inscription, and other 
 writings in the so-called Arian or Bactrian character 
 — a character in use for several centuries throughout 
 
 o 
 
 that extensive line of country over which the Seleu- 
 cidae and their successors held dominion ; that is to 
 say, from the Paropamisus, or Caucasus, to the upper 
 part of the Punjab, including all Bactria, Hindu- 
 Cush, and Afghanistan. It appears, then, that two 
 classes of people at least employed the language ex- 
 pressed in this character; one using this character, 
 and another using the character found on the Girnar 
 rock and in the pillar and cave-temple inscriptions. 
 In both cases the language is that of Buddhists only, 
 as far as can be ascertained from the coins and monu- 
 ments on which we discover it. As, then, it has been 
 shown in this volume that the teachers of Buddhism 
 were of Hebrew origin, we conclude that they were 
 instructors and rulers over two classes of people 
 using the same language, but in two different charac- 
 ters. The only two classes of people having such 
 distinctions and such similarities, to whom our 
 researches conduct us, are the Geta? and Saca? — the 
 Goths and the Saxons — which we know were to- 
 gether scattered as conquerors over the countries in- 
 dicated. We cannot here stay to prove to which the 
 characters respectively belonged; but the evidence 
 already advanced, together with much which cannot 
 now be adduced, points to the probability that the 
 so-called Arian character was that employed by the 
 
 u 
 
SEPULCHRAL INSCRIPTIONS 
 
 2 no 
 
 Getce , ami that the so-called Ldt character, of which 
 we have given so many specimens, was that of the 
 Sacce. In Loth cases the alphabets are very simple 
 and perfect — the Arian , like Hebrew, has three sibil- 
 lants, if not four, the other has seemingly but one; at 
 least, the inscriptions present no marked distinction 
 between s and sh. A curious circumstance, if this 
 alphabet be that of the Sacoe, and the Sacse be, as we 
 suppose, descendants of the Ephraimites ; for the 
 inability to pronounce the s/iibboleth was their pe- 
 culiarity in Samaria. It might be shown that the 
 characters of this alphabet more nearly resemble the 
 objects named in the names given to the letters 
 than the modern Hebrew letters do. The Arian is 
 constructed more on the principle of the Phoenician 
 or Punic. But these incidental remarks are rather 
 out of place here, except so far as they naturally arise 
 out of our observations on the Arian character in 
 which the inscriptions we will now examine are 
 written. We will confine attention to those found in 
 two only of the numerous topes that have been de- 
 spoiled and desecrated by Britons, namely, the tope 
 at ManiJcyala , opened by General Court, and that at 
 Jelalabad , opened by Mr. Masson. A full description 
 of both these explorations will be found in the “ His- 
 torical Results deducible from Recent Discoveries in 
 Afghanistan,” an interesting and learned work by 
 Id. T. Prinsep, Esq., and abundantly illustrated with 
 plates of coins, and also the relics and inscriptions 
 found in the topes just named. 
 
 Jelalabad lies in the Cabul valley; there are very 
 many of those sepulchral topes there, and also at Da- 
 
IN ARIAN CHARACTERS. 
 
 291 
 
 ranta and at Hidda , or Iddo* near Jelalabad. Mani- 
 kyala is situated not far from the city of Jhelum , which 
 lies on the banks of a river of the same name, known 
 to the Greeks as the Hydaspes. The tope of Manikyala , 
 which was first, opened by General Court, and after- 
 wards more deeply explored by General Ventura, is a 
 vast and massive dome-like building. It stands amidst 
 many lesser erections of the same kind on the site of 
 an ancient city of unknown origin; but, from the 
 extent of the ruins and the numerous coins there dis- 
 covered, it was probably the capital of the country 
 between the Indus and the Hydaspes at the time of 
 Alexander’s conquest. f The village of Manikyala lies 
 on the high road from Attok to Lahore. The tope, or 
 tomb, is eighty feet high, "with a circumference of 
 three hundred and twenty feet. It is built of quar- 
 ried stones with lime-cement. General Ventura, pro- 
 ceeding downwards from the summit, through large 
 masses of masonry, found at different depths various 
 deposits. Thus, at ten feet he found detached coins 
 of comparatively modern date ; at the depth of twenty 
 feet he came on an urn, or covered box of copper, 
 having a small box of gold within, which contained a 
 gold coin of the Kanerki type, several unstamped 
 coins, and also a gold seal-ring, with a sapphire set in 
 it. One Sassanian silver coin was also here disco- 
 
 * Mark the similarity of this name to that of the person to whom Ezra 
 sent for Nethinirn to minister after the return from the captivity. 
 
 f See Prinsep’s Hist. Results, p. 113. A great number of coins from 
 this region may he seen at the India House, showing a succession of kings 
 from the time when Nicanor, the lieutenant of Autigonus (305 b.c.), seized 
 the whole of Media, Parthia, Aria, and all the countries as far as the Indus. 
 Greek legends with Arian are found on nearly all these coins. 
 
 u 2 
 
292 
 
 SEPULCHRAL INSCRIPTIONS 
 
 vered, having on its margin what Professor Wilson 
 read as the Mohammedan BismiUah. Carrying the 
 excavation to the depth of sixty-four feet, a large slab 
 was reached, on the removal of which a chamber was 
 laid open, having its sides parallel with the cardinal 
 points, according to the Buddhist custom. Here was 
 discovered a copper box filled with a semi-liquid 
 substance of an animal nature. In this box was 
 another of turned brass, on the cover of which an 
 Arian inscription was punctured, and within it five 
 coins of the Kanerki and Kenarano type, as also a 
 small gold cylinder containing fragments of amber or 
 crystal, a piece of string, a small gold coin of the 
 Koranos, and a disc of silver with Arian words on 
 it. Another but rather smaller tope was opened 
 by General Court about a mile from the preceding. 
 Three feet from the top he found coins of the Kad- 
 phises and the Kanerkes. Then, cutting down ten 
 feet through solid masonry, he opened a square cell 
 similar to that found in the above. This cell was 
 covered with an immense slab covered with inscrip- 
 tions, and within the cell were discovered a copper 
 urn closely wrapped in white linen, eight copper 
 coins of Kadphises and Kanerkis type, and seven 
 silver coins of the Caesars and the Triumvirate. In 
 the copper urn there was also a silver one, having 
 within it a brown pasty animal substance, a knotted 
 string, and also a small gold vessel, having in it four 
 golden coins, all Kanerkis, two precious stones, and 
 four decayed pearls. 
 
 With this introduction we shall the better un- 
 derstand the inscriptions found in those topes, 
 
IN ARIAN CHARACTERS. 
 
 293 
 
 to the interpretation of which we will now pro- 
 ceed. 
 
 The inscription on the brass cylinder found in a 
 tope, or tumulus , at Jelalabad, being transliterated 
 from the Arian character into that of modern Hebrew, 
 reads thus : — 
 
 dtis anm unp jto m 
 
 nzn an \n\n ns tun p 
 
 r nn o 'hid bi o tyip jtq nn w 
 
 On the lid. i 
 
 l amr/wp im 
 
 Like the generation of the deceased, Kadiphesh was 
 holy ; their race was that of the Paradas, abiding in 
 the wheel of the Almighty. Why is the covering I 
 bestow on them that which destroyeth ? The mountain 
 of the dead [i.e. the Tumulus] shall be holy for the 
 poor, my Paradas [scattered], even for them. Their 
 boxes are their covering.* 
 
 The Kadiphesh here named may be the same as 
 the king called Kadpliises , on the coin represented in 
 tig. 5 of the plate at p. 156. He reigned over the 
 Arian regions, Afghanistan, and part of the Punjab, 
 about 50 b.c. The Arian sentence on the obverse of 
 his coinage, surrounding a figure which is probably 
 intended for Godama, will now be understood, since 
 sufficient has been said to show why a king reigning 
 over Buddhists might declare that he worshipped 
 according to the covenant of the burning of Kash, 
 the seat of Saka (see p. 158, ante). 
 
 It will be remembered that the Paradas are said 
 to be bearded (see p. 137, ante), and the king, Kad- 
 phises , or Kadiphesh , is represented with a beard, as 
 are also the kings named Kanerhes , who succeeded 
 
 * The word rendered “ covering ” may mean, a treacherous concealment. 
 
294 
 
 SEPULCHRAL INSCRIPTIONS 
 
 him, two of whose coins are seen in the annexed 
 plate, tigs. 2 and 3. The king represented on these 
 coins is habited precisely like Kadphises , except that 
 he has horns on his head, after the manner of some 
 Greek kings; and he also carries a bow slung across 
 his shoulders, which affords an illustration of the 
 otherwise obscure words of the inscription just given, 
 where the bow is called a covering or garment. 
 While pointing to an altar with his right hand, he 
 holds a trident in his left hand, a symbol of his 
 power over the waters ; that is to say, peoples, trials, 
 and doctrines. The Greek words for king of kings, 
 standing before the name Kanerkes , end in Leon , and 
 this part of the word is so placed as to give the im- 
 pression that it is intended to be regarded as also 
 belonging to the name of the king, this double appli- 
 cation of words not being uncommon. In the one 
 coin, Leon is spelt with the short <?, and in the other 
 with the long, showing that the Greek then and there 
 in use was not that of scholarly precision. The coins 
 of this king of kings, perhaps Leo Kanerkes* bear 
 two remarkable words, in the one case being 
 Nanajah , and in the other Elias. These words stand 
 at the back of figures of Godama ; that the figures 
 are those of Godama we learn from the monogram 
 containing his name, as shown in a former chapter. 
 The words referred to are in Greek letters, but as 
 Greek they have no meaning; as Hebrew, however, 
 they are full of significance when applied to Godama : 
 for Nanajah signifies the offspring of God ; and Elias 
 is the Greek rendering for the Hebrew word Elijah , 
 
 * Kanerkes, as Hebrew, means possessor of u-ealth. 
 
IN ARIAN CHARACTERS. 
 
 295 
 
 as we find in the New Testament, and in the version 
 of the Seventy, well known to the inquiring Greeks, 
 and probably to those numerous Greek colonists over 
 whom Godarna , at least through Kanerkes and Kad- 
 phises, reigned. 
 
 In remarking on coins having Nanajah or Nanaia 
 on them, Professor Wilson, in his “ Antiqua Ariana ,” 
 traces the use of the term in a religious sense to 
 Armenia , but he does not give us its meaning. The 
 applicability of the names Nanajah and Elias to 
 Godama will become apparent, when we remember 
 that Godama assumed the character of the Messiah, 
 or at least of his precursor. When our Lord pre- 
 sented himself as the Messiah to the Jews, even his 
 disciples were in doubt, because they understood 
 that Elias was first to come and restore all things; 
 that is to say, to instate the Hebrew people in their 
 prophesied dignity. The names Nanajah ( God's 
 offspring) and Elias (the restorer or possessor of 
 miraculous power) are especially significant when 
 applied to Godama ; for we know that he daringly 
 claimed to be what the Buddhists always acknowledge 
 him to be — a Divine Restorer , the very son of God, 
 with power over the living and the dead. We observe 
 that in one coin he holds a sceptre, like an arm with 
 a hand opened, signifying his authority to teach and 
 do wonders; while in the other coin his own hand is 
 raised as expressive of the same power. But the 
 most remarkable object is the wheel of glory round 
 his head, reminding us of the fact that Godama is 
 called the Lord of the Golden Wheel , thus illustrating 
 the words of the foregoing inscription, which indicates 
 
29G 
 
 SEPULCHRAL INSCRIPTIONS 
 
 that to abide in the wheel of the Almighty is to be 
 in some way the peculiarly protected ministers of 
 Providence. It is worthy of remark that the word 
 Shaddai , in the original, is written or pointed in an 
 exceptionable manner, as the word is also by the 
 Hebrews. In this case, the letter standing for i is 
 turned upside down, and the letter preceding has the 
 mark signifying a pointing towards it. 
 
 We now turn to the inscriptions found in the prin- 
 cipal deposit in the tope at Manikyala, opened by 
 General Ventura. The inscription (4) on the brass 
 vessel in which the animal substance was contained 
 will demand attention. The precious things em- 
 bedded in that substance were gold, pearl, and crystal, 
 probably signifying the virtues of the deceased — 
 truth, purity, and perfection. In Hebrew characters 
 the words read thus : — 
 
 no -q 1 ?-'? m m3 cn nn 1 ur rd 
 
 DTI D3S“ID 
 
 Thus was the exalted deceased also released ; raise up 
 your heart, the deceased, their healer reposes* in per- 
 fect happiness. 
 
 Here we find the mysterious word niran ; but it is 
 clearly the Chaldaic emphatic of nir , light, and meta- 
 phorically signifies perfect well-being. 
 
 The sentence on the silver disc (fig. 5) is — 
 
 : iy\ 12 p 
 
 that is, A protection from the hand of Badh, even 
 1»adh ; from which it would appear that, like the 
 Greeks, the Buddhists of Kanerkes’ day thought the 
 dead needed a passport to guard them on their pas- 
 
 * The word means “ retiring to sleep.” 
 
IN AIUAN CHARACTERS. 
 
 297 
 
 sage to Hades — a kind of viaticum from the hand of 
 priestly authority. If Baclh be the same as Buddha , 
 the said silver disc is a great curiosity, being at least 
 reputed to come from his own hand. 
 
 The next inscription is that on the stone which 
 covered all those relics. The characters are some- 
 what modified, and in parts are a little defective ; but 
 yet without much difficulty they resolve themselves 
 into the following sentences : — 
 
 yx vx \nsi:in in di npam psn 
 p ijn ana ns: ap dt racxx 22 
 bb 2 DTI pttt • • • U pfr DJ Wttf 
 
 ms □") na h un rairotp n 
 y □"> px ns 'naan 
 n^n arrm nsn in an 
 
 p mynnn w nsm ns Txn n Vps inn ^si 
 
 p nhbm pn am rrr y 'mob 
 ans 1 y p mn'ii 'ns no m 
 t nnsi ns'nm phi nhttf 
 ph n □”) mn Dins p aan 
 HH'l T)bn H ions miM toll «TT1 
 
 Contrary [to custom], but unblamed, I caused a vessel of 
 blood* to be enclosed. A fire of wood consumed a hun- 
 dred and twenty [CXX.] in it; the dead body was 
 raised on high by them. Trembling because I also de- 
 posited the sackcloth of his mourning . . . sackcloth 
 and blood complete ; what was unintentionally wrong 
 therein that the exalted deceased exonerates ; my trou- 
 ble was that of a leader when the heathen people of 
 Ham f smote Aplien [the wheel (?) ] ; Nago-Anoii 
 punished Ram ; he smote their stores [baskets] with 
 want, and adjudged Tovan to pay a tax that was 
 
 * Literally “ blood a vessel.” 
 f Ham is worshipped by the Hindoos. 
 
298 
 
 SEPULCHRAL INSCRIPTIONS 
 
 large for it and oppressive, and their power {hand] 
 was certainly thus subverted. 
 
 ]\fy teaching shall smite, shall guide even them ; and 
 thus there shall be nothing but praise ; the unclean- 
 ness of the rebellious is folly, yea even the love thereof, 
 for it shall smite, it shall smite them; let us abide 
 at peace, 0 people ; my sacred ordinance shall be yours, 
 even smiting of hands; * the damma {worship] of 
 Dan shall be as exalted , f the love of Ram remaining 
 with it ; and the conqueror of Magogia [Scythia (?)]. 
 my beloved, was like the pomegranate [or like Rim- 
 mon] that is cut off, even my beloved. 
 
 This inscription admits of much animadversion in 
 respect to the circumstances mentioned in it and the 
 names of persons and places referred to. Why the 
 inscriber should use the Roman numerals, and why 
 Roman coins were enclosed among the relics, we have 
 no means of knowing. It would appear that the 
 number applies to bodies that were burnt at the same 
 time. The inscription accounts for the finding of 
 moist animal substance in the vessel containing the 
 relics, and also for the coarse white linen in which the 
 vessel was wrapped, since it mentions the deposit both 
 of blood and sackcloth, the emblem of mourning. It 
 may be asked what was the use of an inscription buried 
 beneath such a mass of materials? We must remember 
 that the deceased was probably a Buddhist prince, 
 and that probably, until some succeeding prince had 
 his remains, after incremation, interred above, there 
 was some way of access to the first deposit ; for it was 
 the custom of the Buddhists to visit the topes at 
 regular festivals instituted on purpose to venerate 
 and to examine the remains last deposited in them; 
 
 * The line here passes round to the right side of the inscription. 
 f‘ Or, like that of Ram. 
 
IN ARIAN CHARACTERS. 
 
 299 
 
 so that the inscriptions themselves might be read, 
 and thus continue as records handed down from one 
 generation to another. The interest of those records 
 to us mainly consists in the fact herein, I hope, suffi- 
 ciently shown, that the so-called Arian inscriptions are 
 Hebrew, and that this language was employed with 
 some Greek in Cabul , Bamean , the Huzdra country, 
 Lagman , and in the Punjab , where similar monu- 
 ments, relics, and coins are found. The Roman coins 
 discovered in the topes being those of the first Cassars 
 and the Triumvirate, prove that the date of the 
 inscriptions we have presented must be about the 
 beginning of our own era. The coins of the Kanerld 
 kings having only Greek letters on them, coins of the 
 Kadpliises line and those of Sassanian kings are found 
 mixed together in some topes that have been ex- 
 plored; and the facts altogether go to prove that the 
 Arian language, which we have shown to be Hebraic , 
 was in use as the vernacular language of the predomi- 
 nant people of the Paropamisan range , Afghanistan , 
 and part of the Punjab , at least up to the third and 
 fourth century after Christ; a conclusion that confirms 
 the statement as to the Hebrew origin of the Afghans 
 and the Sacae, who occupied those countries and ruled 
 over them until the Buddhist dominion was sup- 
 planted by Hindu power and Persian conquest. 
 
 Before proceeding to other inscriptions, we may 
 observe that the fact of Roman coins being found in 
 the tombs of those ancient Buddhist princes is 
 interesting in connexion with the circumstance that 
 ambassadors were received from this part of India in 
 the time of Trajan, whose conquests extended over 
 
300 INSCRIPTIONS IN AEIAN CHARACTERS. 
 
 Armenia, Assyria, Parthia, and probably even to the 
 banks of the Indus. Hence we see how those princes 
 might have become intimate with Rome, and used 
 Roman numerals, and placed Roman coins in their 
 tombs, in evidence of their good understanding with 
 Rome. If, then, the Buddhist Magi knew Rome, 
 might they not also have known Jerusalem, and have 
 gone up under guidance of their star to worship the 
 newborn king ? The journey of the Magi of the East 
 who did come occupied a long time, and the treasures 
 they offered were such as India produced. The 
 Buddhists of North-western India expected the 
 guidance of a star to their king, as we learn from 
 Chinese Buddhistic authority. The Magi who came 
 to Jerusalem from the East inquired for the child 
 born King of the Jews, and therefore they were pro- 
 bably themselves of Hebrew descent, as we believe, 
 from the evidence before us, the Buddhists of Afghan- 
 istan and the Punjab were, and that their teachers 
 were also called Magi has been already shown. 
 
301 
 
 CHAPTER XIV. 
 
 INSCRIPTIONS FOUND AT DELHI. 
 
 Having seen the Hebrew significance of inscriptions 
 in the so-called Arian character on the rock of Kapur- 
 di-Giri , and in the tombs of Jelalabad and of Mani- 
 kyala , three hundred miles apart, we again turn to 
 inscriptions in the other character, namely, that 
 known as the Lat , or early Pali ; though the letters 
 ditfer from the Arian, yet the language they express 
 is the same ; and it is surprising to find that this lan- 
 guage is inscribed on rocks more than a thousand 
 miles apart, as at Kapur-di-Gwi in Afghanistan, and 
 at Cuttack. The inscriptions to which attention will 
 next be directed are found at an intermediate point, 
 namely, at Delhi, now so well known in connexion 
 with the glorious achievements of our own noble 
 Saxons in India. Those inscriptions are similar to 
 others found on pillars at Allahabad , Betiah , Mattiah , 
 and Radhia.* That the reader may compare those 
 inscriptions with that inscribed on the rock at Girnar, 
 they are here presented in the plates annexed, being 
 faithfully copied from fac-similes taken from the pillar 
 
 * Different writers have a most puzzling variety in their spelling of the 
 same names, but I follow that of Professor Wilson. 
 
302 
 
 INSCRIPTIONS FOUND AT DELHI. 
 
 on which they are engraved. This pillar is square, and 
 on each side, facing the cardinal points, appears a 
 framed inscription, as if complete in itself; but all 
 those separate inscriptions are repeated as one inscrip- 
 tion on the other pillars referred to. There is, how- 
 ever, another pillar near Delhi, known as Feroz's pil- 
 lar, which has an inscription in a similar character, 
 the reading of which somewhat differs from that of the 
 others, and will therefore be given after the Delhi in- 
 scriptions. It will be observed that, though resem- 
 bling the Girnar inscription in general purport, these in - 
 scriptions differ considerably in the structure of cer- 
 tain sentences; thus serving to confirm the truth of 
 our interpretation, and also indicating that the people 
 who wrote and understood those inscriptions, being 
 so widely scattered, had yet essentially the same lan- 
 guage, though slightly modified by situation. The 
 Delhi inscription seems to have been directed to a more 
 refined people; and as it was found in a temple, it was 
 probably there chanted as a hymn, for it is evidently 
 written with intervals, as if to indicate pauses, each 
 line being composed in a kind of rhythm. The reader 
 will scarcely fail to observe the elegance of the cha- 
 racter, and he will see, from the comparative length 
 of our literal translation, how very comprehensive 
 the original is, being in this respect precisely like the 
 Hebrew. In another place it will be shown how ad- 
 mirably this character is adapted for the expression 
 of any language in a brief and clear manner; and it 
 is indeed well calculated to form a universal mis- 
 sionary alphabet. 
 
North 
 
 DELHI INSCRIPTIONS. 
 
 1 . rtAXCxCX^rC X & *L A H 0- X rX X X X 
 
 2 . AX Hr/XXX'y i'XDUJ'C J* T tJC 
 
 3 . L>XUJA SXUOX HXAHAXDy+HAX 
 4 HAXUM HAX^TX hAXrfXX 
 
 5 . haxlXx! t>xdxyw hj,xgx 
 
 & DAflX D WXyXcf d^AX&AXX AXxXdA 
 7. l/JXtd"h L+X<f AAXd" y I^XcfH^^dxX 
 s. XL<XG>xXcL HXdWXtflxXAA XyihA 
 
 s yctfxt t>xLXD x •■•xdui t lji dxlXdi 
 
 to Dh^TXI DULAaX AA±CX tX^XE- 
 ii L-i'HL DXXQ AXcLD yX HCXX-A ^IjrXXl 
 12 . >X?i XdXdX <T]51iy □L<S'D?1 
 13 dJILH l/TiJdOX XXDhHJ,AVK HX± 
 
 14- l>TXX MX _£ td"y D l,r-t +XX_£+tX l>AXXi 
 is. MaX :-XD'HX j LjTCX X6Hi,LcXEX d\j- 
 16. o j XH'd"LXAA XdX-A’XL(X£rXX XX+G+aXX 
 
 n ^AXLX Cx^XTEXAMG- +XX"yA HdX-'Xh 
 
 is. +xi+<X ±y J i,LxyiX axixvkX :xxi+X±j 
 19. ItfX £UX1dTC>X XAdX>X^lX ■■'tfl 
 
 20 MrClhAtXj LH ModXX XqTX XDH1 ; vQ 
 
 21 +XX1AU+ yuXrVxXx X t>XD-d^7X:-Xld 
 
 22 XxX-fx >xyix g-oX-fx 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 303 
 
 THE DELHI INSCRIPTIONS.— NORTH COMPARTMENT. 
 
 man par nnx ainn Dyb an ts m 'S a;mn 
 nns na|? '3 'b Dan a'an anmn an pa-an 
 rr nnap-aan rr n;nn n;ax m is ns iarr n^s jrm 
 nrna pnN nmar nar lar n' n;na visa ^s n' n;ntf 
 rr 'aa-ar i;n Da nans aw ann ani pnx 
 'ipn mar hi nnni in lar in nar-a nnap aan nssn naan 
 ma ' hi i;» pans np'i ;n pnarpi aa'sar 'bb 
 jibni ann in "sn naar a'usa nbx 'a \na' ns ns nty 
 in m i;aan nubs aaan a' na n- pi m aw 's nnana 
 ayS an ts m 's arnn mm n;n aaan nr 'a lar aaan 
 in .t pinn in; an nsN maannb D' 'a nar aan nna ainn 
 'SP n;n "n nm ma an'S pas m pam par p n'_n 
 13N ntna ra i;n ami iar bD '^1 ns iar nn man 
 am nrw antna anra anna aa's a: dn 'nn; an 
 
 mays ns ax mnn nns na 1 ? 'S Dan can m naw 
 
 a 1 ? 'a 
 
 iar-arn mar nays ns aar ainna m mmmnna pmnnaa 
 
 mmapa ara 
 
 manm an ara nna oinn ay^ an ts nn 's arnn 
 
 ananan 
 
 mrn psn ns an aan mann Dars aa nun mina ra 
 
 in; 'awi D'an 
 
 nn nann aw nan na ainn naw nanaa inns sn man; 
 
 aa an 
 
 inann nan m 'b jibb m ai asaaw a;; 'na; in; 'aw 
 
 mar an 
 
 an a'an m 'ann na aw maty nn' arn '^sa aan in;; ‘p 
 nnna m^s an;n aa'an nnna mm 
 
304 
 
 INSCRIPTION'S FOUND AT DELHI. 
 
 NORTH COMPARTMENT OF THE DELHI INSCRIPTION. 
 
 (1) The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the wall of the nation, 0 brother. 
 
 My state and experience and that of my father shall be their hire, 
 The waters are my worship ; my doctrine ; 
 
 Continue diligently expounding the wondrous parable. 
 
 Ruin hath procured a pure prosperity. 
 
 0 God, I will meditate on [or mourn over] faithful matters, 
 
 1 will meditate, 0 God, on the worship thou hast raised, 
 
 I will meditate, 0 God, on the marvels of my hand, 
 
 I will meditate, 0 God, on the woe that Ruin hath wrought, 
 
 I will meditate amidst the oppressiveness thereof, 
 
 I will meditate and the fire which smote shall be my grace. 
 Because its suffering, 0 God, is that of my uncleanness ; 
 
 The worship thereof shall be its subversion, 
 
 The worship thou hast raised shall be as established, 
 
 The Calamity itself shall be even a sacred decree, 
 
 And that which I have set up shall be my hope. 
 
 Your language shall be my distinction, 
 
 But put away thy hardness and obey. 
 
 The suffering thereof shall be thy exaltation, 
 
 And my sea shall be sufficient, 
 
 My sea hath procured a pure renown. 
 
 For unto them who are as those set apart 
 
 The desolation of my stroke is a sign of wrath and of truth ; 
 
 The defence of my doctrine* is living fire, even the judgment of God. 
 Why is our worship a sea? It is a separation ; 
 
 Our worship is also a judgment; 
 
 Our worship is a calamity because it oppresseth, 
 
 Our worship is my affliction. 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction is the wall of the nation, O brother. 
 
 Worship the Almighty, for thus do I worship the sea, 
 
 The anger thereof is a lamentation ; 
 
 Behold God hath proved thee. 
 
 Behold the direction is sackcloth, the sackcloth of Ruin, 
 
 So judgment becometh their doctrine ; 
 
 Behold my sufficiency is trial and triumph ; 
 
 The stroke of his infliction is severe, 
 
 Calamity is my cruse, my all is Calamity, 
 
 * Or the zeal of my mouth. 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 305 
 
 Yea, even blood, its suffering being extended after this manner. 
 
 0 wheel ! 0 infliction of woe ! 
 
 If, O my offspring, your doctrine be that which dismayed me, 
 As it oppressed, so did it sprinkle me ; 
 
 Thou art the sea, 0 Ruin, I am rendered unclean, 
 
 The waters are my worship, my doctrine. 
 
 Continue diligently expounding, declare its suffering. 
 
 For to them its purpose is purification; 
 
 1 have deemed thee unclean according to my fears ; 
 
 Ruin shall be as a wall of renown ; 
 
 I made purification my object; 
 
 As Calamity was determined so I confirmed it; 
 
 The month of Ruin hath pleaded their cause, 
 
 Dest)-uction is a wall to the nation, O Brother. 
 
 As they were oppressed I also was afflicted, 
 
 As their waters were their injury so I sprinkle them. 
 
 Thereby my affliction becomes their prosperity, 
 
 The doctrine turns their waters to my sprinkling; 
 
 The water shall be even the fire of lamentation ; 
 
 The groanings of the afflicted shall be his purifying ; 
 
 So the fire that afflioteth shall be the defence ; 
 
 As the fire that afflicteth is the infliction of Ruin ; 
 
 These are my portion [mant], the fires of woe are my treasures, 
 0 ye who are their offspring I regard you as unclean, 
 
 Ruin is mine, ruin is stretched over me, 
 
 The smitten, the broken, these are my offering; 
 
 0 all ye posterity, and ye that are wise. 
 
 From the setting apart that causeth shame, 
 
 1 have made the smiting of Ruin the fire* of Badh. 
 
 These waters, like the ruin, are my parable, 
 
 Because these waters, like the ruin, are my Distinction. 
 
 * Fire meaning burnt sacrifice. 
 
 X 
 
306 INSCRIPTIONS FOUND AT DELHI. 
 
 WEST COMPARTMENT. 
 
 T2h 'nun Pty nns namn pyb iy> np m p Darin 
 pn pny 1 ? nns ns 1 ? p 'b nan pmn pann jtr ps 
 ps m ptf nn 's w 'tyay ity-iyn my niya ns ny inn 
 nnps naa wk pay 1 ? ms nns pnnm ms ns nn pi bn 
 □mnn nsi pp w nm.ty ns laay 'tyay mm ms aa pp 
 pann pan maty nay pm «s pn ns' 'p w inn ma ns 
 pan 'm pan n m ms pns nay pay maiy m >m 
 pn's aiy ^s pa in ^s ns nnan ^s p ryh min n*?s 
 pan maty m nm nps p nn maty ^s ns na p pp 
 
 pnyb 
 
 tya m \nn nn nmi pys m pas in tp nbs 'nays 
 
 my 
 
 mtn nbn psny pys pnmys mn nn mnn pan itys 
 
 mps ns pn m ns w nmiy ns nay no pay nbaa namn 
 
 nap i ay 1 ? pans min ms nas naa ns pn pty naa itys 
 
 ntys m m nn p pn nms m nns ns mn pi bn ps 
 
 ms 
 
 mis an pp nan is pnnatya p m ty' pnnaty bn rrm 
 prraiyi nnn nan in p p p m^m paty ma niTrnan 
 pan m nmry man m* spa npi pma in nnnrrn 
 mapsi ptyisi psmVs man n pan nm pnm pn ptya 
 min n^s pn “as wb pn iy> nba namn pnns pn 
 
 • T 
 
 pty laay 
 
 mm na n?y p p'-ty pbs pannn 'nm* 
 
 * Here the words pnn pnV pS occur on the Mathia pillar, which 
 otherwise is the same as at Delhi. See Bengal Journal, No. 67, 1837, p. 578. 
 
West. 
 
 DELHI INSCRIPTIONS. 
 
 1 ^AX’ 0 X d X S X X£ X A' H tr XfA X XAAX 
 
 2 . HiXXAXX ■ ' X D HXXX 'X CA Jf^"FX 
 
 3 . X XAX IrXX £i X HXJ! AxXHXtXlA 
 
 4. P tS HALAXH+'C ~i“ ^-F H^OHrr 1 A 
 
 5 XXXUAX^ EXX&XIXX La^'TLIXXX. 
 
 e. HX,A^X4<f X?TX ST’XXEXxJC D8XAXd 
 7. XXaSxX £iiei,l> -EX 0>A' d UtA' d 
 
 6 hjdjlaX j^XLXuA u:oTaj«' u/xXCx 
 
 9 A aXXla dXxA Atd-FXXXAiirt-A xxyx^x 
 
 10 d UjAM-cTDTaA hoLix AxaxdXx XXX a_ 
 ii. h^-daT <Xjla dX d xXyie rVl'E-JG-ci 
 12 w a xxe-f+a ex'-sxXArVTX xxwxir/jC 
 
 12 Hd^oXA HXyl+tfXlAAJLiX t>AlXJ^fX 
 
 14 Hr/LOAlXA HALAXXA diA^X Lt>XxA 
 
 is. ^XlXXyAdXX S r J rXW X d HA-'ACdXHAl! 
 
 i8 □ DinpxyXxx X-Xasxx uaCi /XSixX'y 
 i7 xaSx xaXa+x xriXu-X Waxax 
 
 is _LrUA6_L PLJCA 'pAl i 3 U/( L-jX ~H LLc^rUA+6'X 
 19 . :-6Uy Tril-JD^CrP oX CJAHJDJL^X E/i^Ld 
 20 AdA6(^DD»dJl rLvXA^ 1 ^Xd^^rAAA 
 
 On the Mattia pillar these words are inserted: 
 
 HI X AX SIX 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 307 
 
 WEST COMPARTMENT OF THE DELHI INSCRIPTION. 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction is the defence of the nation, O brother ; 
 
 My state and my experience and that of my father shall be their 
 hire, 
 
 The waters shall be my damma, my doctrine. 
 
 Continue diligently persuading ; these things aw for thy time ; 
 Trial, Calamity, a parched mouth, the bowing down of that Cala- 
 mity, 
 
 Shall he my tax where there is the name of Ruin. 
 
 0 my father, sorrow even this of defilement. 
 
 With the breakings of their ruin after this manner. 
 
 Are my afflictions for thy people; their fire* being unclean, 
 
 Thou desiredst the raising up of portions of the nakedness, 
 
 To be the tax of our people, that the life of Calamity might be re- 
 deemed ; 
 
 Arise and redeem their lives; they endure an extension of thy 
 calamity ; 
 
 They bemoan the calamity of my burning. 
 
 My burning oppresses those who are with me. 
 
 1 have made my worship thy recompense. 
 
 Even that which I have also made a lamentation, 
 
 0 people, those who are humble are the redeemed. 
 
 The afflictions of life are your perfection, suffering is your per- 
 fection, 
 
 1 bring forth my experience, the wonders of my wrath are for your 
 
 time, 
 
 My perfect, purity was a sign from the settiug-apart of their doc- 
 trine ; 
 
 Arise, then, my posterity, my purification is perfect, 
 
 I have made my doctrine as my possession, 
 
 Even that which I also made a lamentation ; 
 
 The afflictions shall be for thy time ; 
 
 The society I produced is accordingly a sign 
 That I deem life as perpetually unclean. 
 
 And my sacred decree was ruin, the time thereof being ruin. 
 
 My dread shall be his fire who is rendered unclean, 
 
 And my decree is, according to their seasons, perpetual. 
 
 * Perhaps meaning that burnt sacrifice was unclean, or it may refer to 
 the fire which the Buddhists, like the ancient Israelites, preserve in theijc 
 temples to signify their life before God. 
 
 x 2 
 
308 
 
 INSCRIPTIONS FOUND AT DELHI. 
 
 Calamity is yours, painful is the vision thereof ; 
 
 After this manner the cutting off of thy people is a defence, 
 
 The life of calamity as a ruin redeemeth the humble, 
 
 Ruin is the token I have selected ; 
 
 A perfect name shall be his fire who is unclean, 
 
 Alas, a portion according to the portions of the nakedness I ex- 
 perienced ! 
 
 I bestow them on his people for their possession. 
 
 0 my father, sorrow and this defilement, 
 
 With breaking of ruin after this manner. 
 
 Are theirs for signs that Life is a lamentation [or a ruin]; 
 
 Fire of affliction and ruin was the pain that slew thee ; 
 
 Since mortification was thy doctrine, 
 
 One shall be judged by that which slew thee. 
 
 These are the tokens of Bamah-Dan-Budhen, the portions of 
 the years. 
 
 Consider [or build up] this threefold sign,* my doctrine is the sign 
 of the judges [or the Danites]. 
 
 Thou shalt be removed ana their years ; there shall be ruin enough ; 
 Behold I give thee my possession, my wrath shall be appeased, 
 
 The overturning of ruin shall be their recompense, 
 
 Their judgment shall be the breathing of perfection and repose, 
 That which was my wrath shall be your separation, 
 
 And they shall flourish even according to my earnest desire ; 
 
 They shall be according to their life ; my doctrine being produced 
 as a defence [or wall], 
 
 Thy life shall be as a marvel of perfection. 
 
 1 have produced my experience, 0 our people of Sale, 
 
 And behold [the Greeks ( Jivanim ) being indeed compelled] f 
 My ordinance shall be also the religion of all ; 
 
 That is the sea, the equal judgment, whereon I have meditated. 
 
 * Or Trinity — Teleth (?). 
 
 f This occurs only in the inscription on the pillar at Mathia or Mattiah , 
 which in all other respects is similar to that at Delhi. 
 
Soutk. 
 
 DELHI INSCRIPTIONS. 
 
 1. TAX LX LX>X -J8 UA- H Lr Xd <? X X A X 
 
 2 . HXXAXX i-XXbAX HAD'XJl+eX XXO 
 
 3. rt^T XX X AI-JX dAAT XX X>^n ATX 
 
 4 . £XX H-OX L-TX I 3 r* HXOAXbA A? 3 AXX 
 
 5 A’Al/lyCT XXEbA XbCXXX LXXXAX-0 
 
 6 . XHT LXU? L-JXA XAXTA AbXLA 
 
 7 . X Ad A LX XLdXAXtU XdX^xX HAXXT. 
 
 a I>JX <f X+X'cT Ar/XcbCXbX6 HADXLAX 
 9. Cd-fX XXbr^X ATXXX XXC <£X AXX^A 
 to. irXA^X ?AHXoX6 d>6xXA XKXAdiX 
 n £AX£A ll^A^X /CxXA bXx XxXXXbTXX 
 
 1 2 . Xx 5 AXl (Tc^X IX dX LdlXX DAXcf 
 
 13. HXXXO' bAH AC)X XCoXA^X DAXXAJ 3 AXT 
 
 14. XA6X t XACXAct XXHXXt £aXXXX 
 
 is. XXAixX HotfX'fX (TA >XX UXdXX XXX 
 
 1 6 . ij/XAXX X XdXXXxX SaXX AXX-tX r j J A(^X 
 
 17. HAT DTT XXX t>AC)HX J^-JTXA XX-JTA^X 
 is. J\XX l^XAl^X d"AXX/X OXXTXXX Hrl^XAXX 
 
 19 . J^X X+Cc$X XAXp'AXAAX Hr/XAXH OAX 
 
 20 hattx ux£xa □Dxx^xxex 
 
 ADDED TO THE ALLAHABAD INSCRIPTION 
 
 AAXX^X XA dXXXAAAlrbA 
 aaXx [>TA > AXX A A* X ? X 
 A CT 6 / XA HXX A TXLOD 
 + 6AXXAX TAX X X X H 6 
 
 HXX Tax AAA jyxt>Axx 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 309 
 
 SOUTH COMPARTMENT. 
 
 mm3 '22^ nnN noann nyb w 2'3 m ’3 arm 
 noomn 'atno o; ms on ay oo an oann vr '2N «n 
 nrn nban 730 noa won 7}p2 in bn nybw 7naty 
 T*rnn ano 7'noo 33N '22 7 ,! ?3 rm on 7any 
 bnn vr> wn wa 13 7m nrso aoy nim 7233 333 oa 
 nnsno a3 nnsno nmn nvbn nn n32 in 72 o^ 
 03 TJTK '/)' h 733 \hn n3n 03 n2n '13 '2 23 n2 w 
 723' 23N m3 '2' "33 0'23 7^2 nWO 72N 
 
 vi^-Bwn 'm nrno nan nt/mb yn 7^' no oo>n op 7'3 
 m 'in 7-3 nan 3 m tp' rrn 'n noo naN 37 m '3/3 77 nan 
 '/ 33 ii^ w' no 0/33 w mm '3/3 ur ns in an"y in an"y 
 
 mo' w no *1333 o' w> 
 
 7'n n 3 i 'n nns 'T 3 0^3 p 3 iisn aap. owa '*33 
 ' 3 / 3 N m '3/3 7 m '3 nan 'n naN ppo 000 oiy nsn aaN 
 
 OttD '23 'n 
 
 'a; nopa y '3 '33 on o; tm nonr 7^' 1333 
 mty 'jrn nm las n' 113/2 3 p 'n nos 'd on '3; 'an on nan 
 in nan m w 3 h w onaw ty' no oho 3 iy\n in aty 33 33 
 
 T 
 
 m '3/3 ' 2 1 ? "33 
 
 'n '3/3 'ob 'aan '/)' '2 1 ? 'aan on '3 n3N bo nw 7DN 7^'N 
 n23 w no 03/33 m w no ono ic/n 3 ' 3 na 33 m nttf'n 
 
 nw prrw at£>N m 
 
 m n/iN onann w ON-tan mma ' 22 W an' ma nro nan pi> 
 onto 'ap non 122 vw '33 on ',2 '2 ' b /ion 
 
310 
 
 INSCRIPTIONS FOUND AT DELHI. 
 
 SOUTH COMPARTMENT OF THE DELHI INSCRIPTION. 
 
 (1) The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the defence of the people, O brother ; 
 
 My state and experience and that of my father shall be their hire. 
 These are my portion, 0 people, these are my hire ; 
 
 My injury is my strength ; as that which polluteth hath sprinkled me. 
 Your calamity shall be your rest; 0 God [_E 7], 
 
 Behold according to thy burning shall be the Wrath* of the years. 
 That which afflicteth, this is the revelation of thy times ; 
 
 If weeping be your distinction, meekly submit. 
 
 Who endureth my uncleanness as from Him, praiseth Him, 
 
 Yea, He only who smote shall be your purifier, 
 
 Who thus are His people, as He purifieth whom He afflicteth, 
 
 Lest he who is debased forget the name that is in thee. 
 
 Oh bow down, yield ; He maketh the prostratef as the excellent, 
 yea as the excellent. 
 
 Shatter Vanity, buy Ruin, even my purification; 
 
 Go to, behold thy affliction was also with me, 
 
 That shall be your wood [or tree], 0 my posterity, 
 
 Your perfume, the setting of your weapon ; 
 
 Lamentation is my defence, my doctrine is woe. 
 
 Your beauty shall be destruction, your mouth shall be my possession. 
 What shall be your trespass-offering ? Even such a thing as this ; 
 Behold it shall be even a ruin like this ; 
 
 Thou shalt be regardless that it is a mere ruin-heap ; 
 
 Behold what is frail is a token of ruin ; 
 
 Be polluted, endure the uncleanness of ruin, 
 
 For behold, even life is but a ruin, 
 
 And lo frailty is the token of ruin ; 
 
 Behold the heaps of it, behold the heaps of it, 
 
 Here are tokens of ruin, my calamity was as complete. 
 
 Why was my calamity a sea within ? What is the sea ? 
 
 Wandering to and fro and years of waiting for prosperity ; 
 
 By the name within, ruin, the pollution of your ruin procureth puri- 
 fication. 
 
 The suffering thereof beautifieth those whom wretchedness hath 
 polluted. 
 
 * Cham or Ham — wrath, hotness, blackness, 
 f One who wallows as in the dust. 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 311 
 
 Behold the strength of Ruin is my doctrine and yours ; 
 
 Ruin was my token, Ruin was my endowment, 
 
 Both that and the years of music [?] shall be yours ; 
 
 And the extension of my Ruin shall be gold, 
 
 Though my doctrine, 0 posterity, be a heap and the smiting of my 
 ruin. 
 
 Behold wrath [or heat] is the token of my ruin, 
 
 I was rendered unclean by the pouring out of ruin ; 
 
 Wait for the acceptance of God, the shame of ruin is within; 
 
 You shall disregard the ruin, lb calamity is here a pleasant abode ; 
 My calamity is as perfection ; why is their calamity a calamity ? 
 That which is even a ruin shall be a meditation ; 
 
 Lo, 0 my posterity, the signs of ruin are yours ; 
 
 Your tree, your fruit, is the fulfilment of every desire of my mouth ; 
 If, 0 my posterity, it be yours, 0 posterity, the signs of ruin are for 
 you. 
 
 You shall forget the ruin, here calamity shall be a pleasant abode. 
 The ruin shall be as that which maketh perfect. 
 
 Why is ruin like perfection ? What is the pouring out of ruin ? 
 
 His fire is that of meditation which shall therefore be like this, even 
 ruin. 
 
 G God, my state and experience and that of my father shall be their 
 hire ; 
 
 Thou, O Ruin, art Truth to me because thou art a ruin ; 
 
 I have made wrath my habitation, O Budhen ; 
 
 These are my possession according to my idolatry.* 
 
 * Or, as he hath sprinkled me. 
 
312 
 
 INSCRIPTIONS FOUND AT DELHI. 
 
 EAST COMPARTMENT. 
 
 aa rrfT nnN noinn aynb w na n'n a amnn 
 nop nbn nn3 nob '3 'b aon anunn w aN-w i 
 
 H3n H3 'll aon DTI DJI n?n n3N an“0?n VIHO W nTT 
 
 aan aoN mos inns \nsni nnn rwp nbn nomni 
 w aons cjn noinn w in dip' "ns noinn w mvn 
 □nn 'on pi “pan won in op w opoo '3 
 nny ns ana ns aoa m» 'nos irrrs w m nso men 
 in DJ '3 133 niHN D'on 13N tv ay ns "111 
 aann vr amm \nnon am& nonos' nottm 
 nn? nob '3 'b aon cron 
 ns \hn vr nnN noinn ayb w na t? '3 a:inn 
 njn ay □ s oo3 w '3 no noinn nor? in aynb ab nN 
 m n loon nv© ib on in ay ns^n rp nm rp m dot 
 nnN noinn aynb on na m a a^inn anN noo m 
 
 aow 
 
 nan ayb io> a no noinn ab anN nono3 tin noo in 
 
 nan ay aao 3 
 
 n"n3 ib on nan ay nsan annm n' n ioon n\nB ib on 
 rp ay3 ns on nan oy w pitm noo m tv h ioon 
 op io? 13 w in i n' h ioon rms ib on nan ay noo a 
 on na m a aainn anN T' n ioon on \n no? nN 
 
 norm aynb 
 
 ooon a nv© m» oa w aon noo in noon* nnN 
 
 o-otro 
 
 ian?N to 'oy3 'ns on imo? nan ay anN \nooro? on 
 
 TO \0 
 
East 
 
 DELHI INSCRIPTIONS. 
 
 1. I 3 A X t X £ Jo l 3 r£ X E* "L- 6' H L- 5 6 LX 
 
 2 . AXHr/XAXX DXXXJyLA X + X 
 
 3. (X^TX XA -HCGr€ A A DXA A* LX 6 
 
 4 XAxh + X XAA"]ALL A^X 1 Xo:-JL 
 
 5. X A X XALAXXXX "L- 6' H L X "O X 
 
 6 . X XX X X j H6L-XA AO d AX XX XX 5 
 
 7. X AX XXX LLAXX" XALXXXXXE-A 
 
 8. A<£d-XI*EX t> d -'X H AX L d t A E X 
 
 9 . XW J^LA XfXXAAX H r/rtAXX 
 
 10 . •••XDXJL JTt£A 
 
 11. >AXLX LX ^ X X E: X A . XL- X H X X A 
 
 12. HAX XEX L-X XA' •• d>X XO- EX 
 
 13. OXAcaX AAX XdE*X HX,-yXX D'yAcsJL 
 
 14. AcsO- A A XAXLX tx^rt XE* XA XL- aXE 
 is. ly-O* dXXAd H AX' XA' * cErly XXX X O-XX 
 i6. HXXLX OXAE’X AAXX X3XI HXXLX 
 
 i i ii 
 
 17 Qyi^T 6do 
 
 is -f-Xy OX 6d)X&!l JlX -t-_l_iC4_X 
 
 a Hi}, cfcfXX D'HAXli AA^ilTT LdTJ&U' 
 
 2 «. hx ax¥o» Dyxixx xiixa J DTia.©'! 
 
 21. HXXX¥ W&I XX M^ia^xXM^xXX 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 313 
 
 EAST COMPARTMENT OF THE DELHI INSCRIPTION. 
 
 1 The mouth of Ruin hath pleaded their cause. 
 
 Destruction is the defence of the people, 0 brother, 
 
 A shameful defilement, even that, 0 my father, shall be their hire. 
 Go on diligently expounding my damma [law of worship], my doc- 
 trine. 
 
 Boast of its hardness, the life of Calamity is as a ruin ; 
 
 That is perfection, yea the vision is perfect; 
 
 Perfect is the worship [ damma ] that is alike the doctrine and the 
 defence. 
 
 Boast of its hardness, the dread and the affliction of his purifying 
 were my earnest desire ; 
 
 I was rendered unclean, the waters are the lamentations Dnvru] 
 of calamity; 
 
 My breaking shall be called the wall of defence ; 
 
 Lo the Calamity is the defence, even though Calamity cause un- 
 cleanness. 
 
 For the calamity arose from my possessions ; 
 
 Or rather my burning thou shalt deem thy uucleanness, 
 
 And then the hotness of the burning, and the equality of the ruin 
 inflicted, 
 
 The calamity, shall become its purification ; 
 
 As from the equality there shall be prosperity, 
 
 Through it the present breaking to pieces becomes their doctrine, 
 Yea and the breaking to pieces of the people of God shall be my 
 sufficiency. 
 
 Where shall I bestow the waters, that flow out of my mouth ? 
 Behold, even desolation shall be very desirable. 
 
 My state and experience and that of my father shall be their hire. 
 Go on, diligently persuade, the waters are my damma, my doctrine. 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction is the defence of the people, 0 brother, 
 
 Ruin is my sign, a shattered thing shall be a sign for them ; 
 
 For the people, behold silence shall be the wall of defence. 
 
 Why ? Because of the calamity, as the people are as those who are 
 deemed unclean. 
 
 Behold the worship is even that of God \JaJi\, for the hand of God 
 hath smitten the nation, 
 
 Behold the suffering thereof shall be their Pojah,* 
 
 * The religious service of the Buddhists is called Pojah [here God is (P) ]. 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 The worship \_damma] is even that of God [«7a/t], 
 
 Yea, even that which hath made you unclean. 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the dffence of the people, 0 brother, 
 
 The trespass-offering shall be the life of him who is unclean, 
 
 I [or my sign] will be as your security, I will make the wall of 
 defence complete for them. 
 
 Why? Because of the calamity of the afflicted people, 
 
 The people are as those who are rendered unclean ; 
 
 Behold the suffering thereof shall be their Pojah ; 
 
 The worship \damma\ shall be even that of God, 
 
 Since the hand of my God hath smitten the people ; 
 
 Behold the suffering thereof shall be their Pojah ; 
 
 The worship is even that of God, even that which causeth UDC.lean- 
 ness, 
 
 Which is certainly the calamity of the people ; 
 
 Behold the suffering thereof is the purification of him who cries out 
 unto God; 
 
 Because the people are withering away ; 
 
 Behold their suffering shall be their Pojah ; 
 
 The worship is even that of God, even the hand of my God ; 
 
 Surely calamity shall be my possession [or my establishment]. 
 Attend, consider, the Ruin, the Burning, the worship also, are as to 
 you those of my God ; 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the defence of the people, 0 brother. 
 
 The trespass-offering shall be the life [or showing] of him who is 
 unclean ; 
 
 The worship is equal, 0 my posterity, the mouth [doctrine] of my 
 sea is equal, 
 
 Our worship is that which hath made me unclean. 
 
 As to you, 0 people, the suffering thereof that is my renown [or my 
 heaven]. 
 
 Behold their calamity, I make the suffering thereof my purification 
 perpetually, 
 
 Attend unto what I have accomplished. 
 
INSCRIPTIONS POUND AT DELHI. 
 
 315 
 
 The inscription on the pillar at Allahabad is simi- 
 lar to the inscription at Delhi , with the exception 
 that five short lines are added at the foot* of the pillar. 
 These lines, when transliterated into modern Hebrew 
 characters, read as follows : — 
 
 nnam ziw nmiw rrn '3 nmn 
 
 H vr «nn vr m \rn nrm sr nm 
 tfota nsn pi nnbK mp a im ay 
 ix yrtttn rr Tm vr nrp ^ a a 
 vt a "nn ti to rrrp '\rn 
 
 The mouth of Ruin hath pleaded their cause ; 
 
 Behold thy Vanity ; Equality and Wrath are alike God’s signs; 
 God’s decree is ruin, my uncleanness is ruin. 
 
 In it hath he judged the people, their God is my hope, 
 
 Even the Judge of the mouth that is defiled, 
 
 Because that thou, 0 Ruin, art become my garden ; 
 
 As to my defilement, 0 God [Jah], 
 
 Those who are my posterity desire my ordinance. 
 
 The defilement of ruin shall be my endowment. 
 
 And for their dead is it appropriate because it is ruin. 
 
 Though these inscriptions express the same general 
 notions as to the instruction to be derived from the 
 contemplation of calamity and the destroying power, 
 as the inscription on the rock at Girnar, yet the Delhi 
 inscriptions contain no such direct allusion as the 
 Girnar inscription does to any catastrophe to the in- 
 fluence of which the Buddhistic doctrine of entire 
 submission to calamity and uncleanness may be traced. 
 We find, however, reference to the fact that the 
 father of the author of those Delhi inscriptions had 
 substituted the making of heaps of ruin by the 
 
316 
 
 INSCRIPTIONS FOUND AT DELHI. 
 
 people instead of offering sacrifice* in consequence of 
 the fire of sacrifice having itself become unclean; 
 which may be explained on the Hebrew prin- 
 ciple, that any fire but that which was derived 
 from the altar on which God Himself had kindled 
 it, was not to be employed in burnt offerings. It 
 was for despising this condition, and offering 
 “ strange fire,” that Nadab and Abiram were de- 
 voured by fire from heaven. The priests were to 
 take fire of burning coals from the altar, where it 
 always burnt before the Lord.f Circumstances had, 
 it appears, rendered it impossible for a proper sacri- 
 ficial offering to be made, and hence the institution 
 of presentations of broken things instead of burnt 
 offerings, which have continued amongst Buddhists, 
 in token of their humiliation, from that to the present 
 time. If, then, the Buddhistic doctrine and mode of 
 worship were devised by Godama or Sakya, he was 
 the father of him who promulgated the sentiments 
 expressed in the Delhi inscriptions, which therefore 
 must have been made public immediately after the 
 inscription at Girnar; which, from internal evidence, 
 appears to have been produced by Godama himself, 
 since it not only promulgates a new law and order of 
 things, but also gives the reason for this change in 
 the overwhelming calamity which it describes. In 
 the inscriptions both at Delhi and at Girnar the 
 mouth of Ruin is said to plead for the people; but 
 in that of Girnar, Destruction is said to be their en- 
 lightenment; while in that of Delhi, Destruction is 
 
 * West compartment. 
 
 f Compare Lev. xvi. 12 ; Lev. ix. 24 ; Lev. x. 1 ; and Exod. xxx. 9. 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 317 
 
 declared to be their wall of defence: a difference 
 arising probably from the fact, that Ruin and De- 
 struction had not only raised the religious character 
 of the people, by the religious reflections which cala- 
 mity is always found to inspire, but that the state of 
 equality which general poverty produced had proved 
 advantageous to their peace and piety, and that their 
 destitution had really defended them from their foes. 
 
 “ The mouth of Ruin ” is an odd phrase, but it is 
 quite in keeping with the Hebrew mode of expression. 
 As used at Delhi, it probably had especial reference 
 to the law which required the idea of ruin to be as- 
 sociated with the decease of Sakya, whose relics had 
 probably at that time been distributed in topes or 
 sepulchral tumuli in the various districts where his 
 religious teaching had been adopted. It is remark- 
 able that those monuments are erected, for the most 
 part, amidst evidences of natural convulsion, where 
 rocks and ruins abound, as at Bhilsa, for instance. 
 The Delhi edict, or whatever it may be called, was 
 probably sent forth on the occasion when Ajatascitta , 
 twenty years after Sakya’s death, re-collected the 
 
 fragments of his remains which had been distributed 
 © 
 
 in different districts, and erected over them a great 
 stupa or tope at Eajagriha. Sakya’s body was burnt 
 in a metal oil vessel, and the remains, after being 
 worshipped by the people for seven days, were distri- 
 buted to eight provinces, which had sought the 
 honour of possessing some fragment over which to 
 build a tope, around which worshippers might as- 
 semble at stated festivals to venerate their emanci- 
 pated Buddha. But Ajatasatta , being king of Ma- 
 
318 
 
 INSCRIPTIONS POUND AT DELHI. 
 
 gadha , was instigated by bis priestly advisers, doubtless 
 with a view to centralization, to claim all the sacred 
 relics for his own, and to make them the treasure 
 of his own land, with all the avidity which such 
 worshippers have always evinced for such remains. 
 It is not unlikely that this king of Magadha , the 
 immediate successor of Sakya , may have acquired 
 his surname Ajatasatta from the very zeal with which 
 lie promoted the worship of those remains, for there- 
 by he aspired, doubtless, to honour himself in his 
 father’s name as the setter up of Ruin ; for the cogno- 
 men Ajatasatta , by which alone history has handed him 
 down to us, as Hebrew, signifies this. In assigning 
 the pillar inscriptions to Ajatasatta , however, I must 
 acknowledge a difficulty, in consequence of reference 
 to the Greeks, who are not supposed to have had in- 
 timacy with India until long after his reign. Possi- 
 bly, however, Greeks may have been in India, as we 
 know they were in Scythia, before Alexander’s inva- 
 sion ; or possibly reference to the Greeks may have 
 been inserted where it occurs after that period. 
 Certainly the circumstance that they are mentioned 
 as expelled, or compelled, in the Mattiah inscription, 
 is against this hypothesis, and would rather point to 
 Chandra- Gupta, who founded the Mauryan dynasty 
 of Magadha, and established his sway throughout the 
 Punjab and from the Indus to the mouths of the 
 Ganges, after the complete expulsion of the Greek 
 troops of Alexander.* This was in 316 b.c. At 
 this period the capital of India was Palibotlira , which 
 Megasthenes informs us was nearly nine miles in 
 
 * “ Auctor libertatis Sandrocottus fuerat.” — Justin, sv. 4. 
 
INSCRIPTIONS FOUND AT DELHI. 
 
 319 
 
 length, and two miles in breadth, being surrounded 
 with wooden walls pierced with loopholes for the dis- 
 charge of arrows.* This name Pcdibotlira appears 
 to me to be an epithet rather than the real name of 
 the metropolitan city; for, as a Hebrew word, it means 
 “ the wonder of the separated \nation\f and might 
 apply to Magadha or to Kash (Benares); both of 
 which were worthy of the distinction, as successively 
 the centres of Buddhistic piety and power. As 
 Palibothra was the capital of Magadha , it probably 
 took different names during the various dynasties 
 that governed that country. This, however, is the 
 striking point in relation to those names, Palibothra , 
 Kash , and Magadha are all of Hebrew significance. 
 
 * Arrian, Imlica, x. and Strabo, xv., both quoting Megasthenes 
 
320 
 
 CHAPTER XV. 
 
 THE INSCRIPTION ON FEROZ’S PILLAR. 
 
 The pillar on which this inscription is engraved is 
 
 near Delhi, and is known by the name of Feroz’s pillar 
 
 because it stands on the summit of a large building 
 
 supposed to have been erected by Feroz Shah , who 
 
 refoned in Delhi between 1351 and 1388 a.d.* That 
 © 
 
 part of the pillar which is seen above the building is 
 thirty-seven feet in height; but it is said to reach 
 the foundation, and that only one-third of the whole is 
 visible, the building having been raised around it as 
 it stood in its original site. Even if but thirty-seven 
 feet high, it is a marvellous relic of antiquity, and 
 affords an interesting proof of the skill of those who 
 formed and erected it there ; for it consists of a single 
 stone of the hardest kind chiselled into a round 
 column of the finest proportions, and polished as per- 
 fectly as any Egyptian obelisk. Its circumference 
 where it joins the building is ten feet and a half. 
 There is no doubt that it originally stood apart, like 
 the pillar bearing a similar inscription at Allahabad. 
 It seems to have been appropriated as a trophy of 
 victory by Feroz, and he built his menagerie around 
 it in contempt of the conquered people who vene- 
 rated it. 
 
 * Asiatic Researches, vol. vii. p. 180. 
 
THE INSCRIPTION ON FEROZ’s PILLAR. 321 
 
 We learn from Muhammed Amin , the author of the 
 Haftaklim* that in the time of Feroz “the most in- 
 telligent of all religions were unable to explain the 
 literal characters engraved on it.” There was, how- 
 ever, an inscription in more modern character below 
 the more ancient. This has been satisfactorily inter- 
 preted, and proves to be a record in Sanscrit, to the 
 effect that the Raja Vigraha , or Visala Deva , had in 
 1169 a.d., caused this pillar to be inscribed afresh to 
 declare that the said Raja, who reigned over the 
 Sacambari , had subdued all the regions of the lands 
 between Himavat and Vind'hya. He exhorts his de- 
 scendants to subdue all the rest of the world. This 
 Sanscrit inscription terminates with the sign so well 
 known by us, namely, the trident, which in this case 
 represents the power and right of Siva to reign as 
 the universal monarch ; proving that then and there 
 Brahminism was announced to be the dominant reli- 
 gion. Therefore it is to be inferred that the pillar 
 was of great antiquity in 1169, seeing that the power 
 of Buddhism had there passed away after a long- 
 supremacy. Indeed, such pillars had been erected to 
 enjoin the doctrines of Buddhism on the commence- 
 ment of that religion in India; so that we are carried 
 back to about 500 years b.c. as the probable period 
 when this pillar was first erected. 
 
 The Himavat f above mentioned is the Emaus , 
 Imaus , and Emodus of ancient geographers : that 
 is, the Himal of the Sanscrit and the Himin of the 
 
 * See Prinsep’s Journal, No. 67, p. 566. 
 
 f Probably pronounced Hemauth, and hence by the Greeks Emaus 
 and the Romans Emod-us. 
 
 Y 
 
322 THE INSCRIPTION ON FEROZ’s PILLAR. 
 
 Moeso-gOthic, the Hemel of the German and the Heven 
 of the Anglo-Saxon. The term Himavat seems to 
 have been applied more particularly to the western 
 portion of the Himalaya range, where it bifurcates 
 and embraces the land occupied by the Sacce in the 
 time of Alexander the Great. Vind'hya is the name 
 of that irregular line of hills which passes through 
 the provinces of Bahar and Benares. 
 
 The most interesting part of the inscription record- 
 ing the exploits of this Visala Deva , at least as it 
 relates to our inquiry, is the name of the country 
 over which he reigned — Sdcambari. Now, if we look 
 over a map showing the extent and contacts of the 
 Roman power in the era of Augustus Caesar, we shall 
 light upon a name precisely similar on the north of 
 the Rhine, extending over a considerable area, namely, 
 Sicamb'ri ; it was the country of a Saxon race, and 
 was coterminous with that of the Mar-Sakii * and 
 probably the Saxons about the Elbe were only an- 
 other division of the same people, or in fact the very 
 same, having shifted their position according to their 
 habit, for the Saxons were on principle a roving race, 
 and took to the neighbourhood of navigable rivers 
 and the sea as if with a sense of inherent fitness for 
 enterprise and with a love of the great waters. Sicam 
 is but Sdcam with a Latin spelling; the word Bari , 
 or B'ri, is only an expletive appended, meaning 
 chosen or beloved. 
 
 Caesar found the Sicamb'ri more difficult to deal 
 with than any other of his foes on the banks of the 
 
 * Query 'Dig = the rebel Saks ? 
 
THE INSCRIPTION ON FEROZ’S PILLAR. 
 
 323 
 
 Rhine; and Tacitus sa}'s* that they could not he 
 brought into submission but by policy ; that is to 
 say, as allies rather than as enemies. Horace thought 
 it a compliment fit for Augustus, to say : — 
 
 Te cade gaudentes Sicambri 
 Compositis venerantur armis . f 
 
 Augustus, however, never conquered them; but, 
 according to the imperial maxim, he divided with the 
 hope of ruling them, and so induced many thousands 
 of them to separate from the rest and take up their 
 abode on the Gallic side of the Rhine, where he ex- 
 pected the better to manage them. After this, Tacitus 
 and other historians assert that they were extermi- 
 nated; a very unlikely end, seeing they possessed 
 multitudes of ships and boats, with which they in- 
 fested the broader parts and the mouth of the Rhine. 
 In fact, after they had received into their country the 
 defeated Tenchlieri and Usipetes , they crossed over 
 the Rhine with 2000 horse, pursuing the Romans 
 and despoiling them of very much booty, as Caesar 
 acknowledges.! A people that could do that and 
 retreat to the forests or the coasts, with all their 
 possessions, as the historian tells us, were not likely to 
 be exterminated by the colonization of a compara- 
 tively few of their people, who, after all, only obeyed 
 their own impulse in settling where they best found 
 means to live and enlarge themselves. 
 
 Now, when we remember that the coasts about the 
 
 * Book ii. chap. xxvi. 
 
 f The poetic allusion to their arms is a nice turn, for the Sicambri in the 
 west as well as the east had emblems of their worship on all their armour. 
 
 J Com., hk. vi. chap, xxxvi. 
 
 T 2 
 
324 THE INSCRIPTION ON FEROz’s PILLAR. 
 
 Elbe, and also the British isles, had the name Sdcam 
 applied to them at an early period in the Puranas , 
 or sacred records of India, and that because they 
 were inhabited by Sakas , or Saxons , can we avoid 
 concluding that the Sakii , or Saks , of Germany and 
 Saxony were akin to those known by the same name 
 in the East ? For the same reason that the country 
 of the Saks of the West was called Sdcam, we may 
 reasonably conclude that the country inhabited more 
 or less by the Sakas of the East at the time of the 
 record was also called Sdcam. The territory over 
 which the Rajah above named held dominion extended 
 from Benares, along North-Western India, up through 
 Cabul as far as Bokhara , and was therefore known 
 as Sacam-bari during his reign. There were Sakas , 
 or Saxons , throughout his region, which was sub- 
 dued by Visala-Deva just when the Anglo-Saxons 
 were beginning to merge their distinctions under the 
 rule of another conqueror, who, like Visala, belonged 
 to a more refined offshoot, of a kindred race, for the 
 Normans also own a Saxon origin. The record above 
 referred to informs us that the people of Sdcambari, 
 the Sakas , are the most eminent of the tribes that 
 sprang from the arms of Brahma ; which is only an 
 Oriental mode of saying that the Saxons are the 
 most energetic and intelligently-powerful people ever 
 created, a character from which the Saxons of the 
 West have not yet declined, and to which we are not 
 willing to doubt their claim. As the Saxons of the 
 West “ know not when they are conquered,” so those 
 of the East, mainly represented by the Afghans or 
 the Patans , possess a manliness that surmounts their 
 
THE INSCRIPTION ON FEROZ’S PILLAR. 325 
 
 conquerors, and makes them more than a match on 
 the field for all but their Western kindred, who ought 
 rather to diplomatize than to tight with them. 
 
 But I am forgetting the most ancient inscription 
 on Feroz’s pillar. As it presents in ideas and ex- 
 pression some variations that it may be useful for 
 our better understanding of Buddhism to observe, 
 I proceed to give a rendering which those who are 
 capable and inclined may themselves verify or dis- 
 prove, transliterating the original, which will be 
 found, as corrected by Mr. James Prinsep, in the 
 Journal of the Asiatic Society of Bengal (No. 67, 
 p. 600). My purpose here is not to discuss the 
 correctness of the version which Mr. James Prinsep 
 has there given, with many guesses at the possible 
 meaning of the possible Sanscrit words of which it is 
 supposed to consist. It is a well-known fact that 
 neither Brahminical nor Buddhist pundits understand 
 the literal language in which these pillar inscriptions 
 are composed; for, as Mr. Prinsep himself says. “ they 
 are neither Pali nor Sanscrit.' 1 ' By way of showing 
 the similarity of some of the words to Saxon, I ap- 
 pend a transliteration into English letters, only ob- 
 serving that where in the original I find what I deem 
 the equivalent of the Hebrew letter y, the mark w 
 stands over its English representative, and over that 
 of the n, I do not regard the A as a letter, and 
 therefore it appears only with c to mark the Hebrew 
 cheth. Neither do I distinguish between p and ph, 
 nor between s and sA, the object being not to show 
 the pronunciation but only the Hebrew root. 
 
326 THE INSCRIPTION ON PEROz’s PILLAR. 
 
 INSCRIPTION ON FEROZ’S PILLAR IN ENGLISH 
 LETTERS. 
 
 (1) Daramo bi jak’bad o’di seti aita ayam at’ma 
 ay dam sav vanani sava pi tani dammanu s-tmaini vi 
 vi dani an pi tani iza ipa pi b’chun an aam nesim aait 
 aat pali ajja odi samti pi chavi tala chamti pi laam 
 capi b’chunak su pa nesit ch’as su aaita at pi am an 
 pita achuma caach’va capali ajja oda-t’ma. 
 
 (2) anim damma jutam ad’vanam pi ay piid is 
 achuma aach aaitam oam anuav kama an dam t’ma 
 bani caizani damma meehamata caaza dam . . . lea 
 aza ad’vanam pi ay piid is laam achuma aach a mag 
 su pi-am niaga chani al pa pitani caayapa gani chi 
 samti pasu m’mani sanim am bav bi iqaal pa pita ad 
 acasajanai piam udupi nani. 
 
 (3) cana pa pitani nimshi ... pa cacala pita 
 apa naniam b’chun qani tet tet cala pi tani pezii aba 
 gaay pasu muni sanim ... as pezii ab ag’nam vi vi 
 dajachi su cayana japuliam chi pi laamii chi mm-ja 
 kasu ca iai atalak amm c’dammanu pezii petii anu 
 pezii pamtuti at d’ t’maam. 
 
 (4) as c-iza ad’vanam pi ay piid is achuma acha 
 damma-m’chamata pi amat b’cliu vi ed su aat’ma su 
 anu gachi ak su vi japaza aspu amii tanam aqu 
 gichi t’manam c-sava pasem ab su piak vi japaza 
 as-sem at is piam c’aza anam vi japaza chacham- 
 titi cham vababan su aaii \dak su piam c’aza 
 
 (5) amam vi japaza chachamtiti niga atma su piam 
 caaza amam vi japaza chachamti nana pasam ab su 
 piam caiza amam vi japaza chachamtiti pezi vi is 
 itma pezii vi is tma at su at su atet mecliamta damma 
 
THE INSCRIPTION ON FEROZ’s PILLAR. 327 
 
 mechamta karri at su aq’va vi japaza sav suka amen 
 su pasam ab su ad’vanam pi ay piid is laam 
 achavama acha (6) atka anka b’chu kam cadan saga 
 is vi japaza asamma aq’va ad’vanam casava is kam 
 au alia dan is at b’chu viadan el natani natitau t’ma 
 itnani pazit chi dacu di s-asuka dal qanam pikam 
 caaza am nanam caadavi co malanam amam dan vasaga 
 vi japaza apa chamtiti (7) damma padanu t’ma ay 
 dammanu pezi peti ay as chi damma padanu damma 
 pezii petika ja amim da-yada an saq asaqaav madav 
 s-adavaka allu kas acliuma vidi setiti ad’vanam pi ay 
 piid is laam achuma acha janai chi qani ki mmi ja is 
 duni caazani tam alak anat pezii panan tamka anu vidi 
 imti atan viditaka (8) vidi samti qamta pitii su su su 
 sa aja gulu susu su saaja viyam chal qanam anu pezii 
 pati ja baban sem an su capanu lak su auda sabaza 
 ca-su sem pezii pati ja ad’vanam pi ay piid is laam 
 achuma acha muni sanam c-ja amyam dam vidi vidita 
 davav chi ay va-acal chi dammani yam niga niriti ja 
 
 (9) c-tet co b’chun as-dammani yam niriti ia'i u-bu ay 
 dammani yam cu aka as ayam amim ca-asa am mani 
 c-am mani am tani audi janai am nani pi c-b’chun 
 dammani jamini janiam c-azani niriti ja u-c-bu ay 
 muni sanim damma udi udita avi chim sa-ay botanim 
 
 (10) .ana laba ay panarram as-ata ay at’ma ay amim 
 c-iza puta pi apatica qam dan m’su li iaiak achatati 
 tit’ma c-anu pezii pamtuti achuma chi anu pezii pam 
 tam at’ladat alad achiti s’tavi seti us abi is at’nam 
 amim damma libi li capa pitati at ad’vanam pi ay acha 
 amim (11) damma libi at at’ma is lat’ma bani va-is 
 ladal qani vatet caaza vijaana as ci lat’miti qasi ja. 
 
328 TEE INSCRIPTION ON FEROz’s PILLAR. 
 
 A TRANSLATION OF THE INSCRIPTION ON FEROZ’S 
 PILLAR. 
 
 ( The numbers mark the lines of the inscription.) 
 
 (]) His worship, even that which I have set up, shall be glorious be- 
 fore me ; 
 
 0 Thou who art the Sea, I am rendered unclean by calamity ; 
 
 [Or, thou art the sea, 0 uncleanness of Calamity.]) 
 
 Blood is in vain, 0 my posterity, the equality of my doctrine shall 
 be my hire ; 
 
 We worship Him who hath rendered me unclean, yea even my 
 Judge \_Dani]. 
 
 The suffering of my doctrine is my hire. The doctrine of trial shall 
 sprinkle, shall beautify ; 
 
 Behold the bringing in of notable ruin* is my taxing, 
 
 Even that which I have imposed ; 
 
 My doctrine is the showing forth of the dew of my wrath ; 
 
 My doctrine shall be to the nation as the doctrine of thy trial, 0 
 calamity [&<]; 
 
 A parched mouth, a bowing-down, that is the calamity which shall 
 become their doctrine ; 
 
 Endure, persuade, the wall is as that declared, 
 
 According to the wonders of ruin, even that which hath caused un- 
 cleanness. 
 
 (2) 0 ye humble ones, our worship [damma] is perfect; 
 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction is the wall of the nation, O brother; 
 
 It is to them, even to them who suffer it, a desirable thing ; 
 
 Behold, 0 my son, the worship that causeth uncleanness 
 Is as that which sprinkleth me. 
 
 The worship of Wrath is as that which sprinkleth, 
 
 As it sprinkleth . . . blood. 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the wall of the people, 0 brother ATagian; 
 
 We will meditate on calamity as their doctrine, 
 
 On the grace of the doctrine, the doctrine of my hire ; 
 
 So the garden of life 1 have set shall produce beauty, 
 
 For numbers of years shall they flourish 
 
 Since the mouth [or doctrine] that breaketh to pieces 
 
 * Literally, wonder of ruin ; the word is pali, signifying anything re- 
 markable or standing out in unusual distinctnesss. Hence pal means a 
 heap of stones in some of the Saxon dialects, and probably our own word 
 pile has the same derivation. The Saxons were also called Pali or Rhali. 
 
THE INSCRIPTION ON FEROZ S PILLAR. 
 
 329 
 
 Shall call them together within it by me ; 
 
 The smoke of the grievousness of my oppression, 
 
 Even the destroying stroke, shall be their doctrine, 0 my offspring. 
 
 (3) Call the mouth that persuades me Nimshi* . . . 
 
 As it is a mouth that completely persuadeth, 
 
 Surely their posterity approve my title, 
 
 The gift, the gift, hath fully persuaded me ; 
 
 Go to, my recovery shall be my purification, 
 
 The numbers [or portions] of the years do flourish . . . 
 
 My purification is that of fire ; 
 
 Go to, even that which maketh alive is their protection, 
 
 Calamity [<Sm] according to its oppressiveness 
 Shall cause them to be distinguished ; 
 
 My doctrine is Life, Life from God for the nation ; 
 
 Thy calamity shall be thy exultation, 
 
 Tribulation shall be as our worship \damma\ 
 
 My purification was my breaking to pieces, 
 
 The suffering thereof was my purification, 
 
 That which defileth them I have experienced, 
 
 [Or, my foot-prints are those of their uncleanness]. 
 
 (4) As it sprinkleth fire, the mouth of Ruin pleadeth their cause. 
 Destruction is become a wall of defence, O brother ; 
 
 The worship of wrath is the doctrine of the dead, 
 
 The trial and the shout of calamity is the uncleanness of calamity. 
 The suffering thereof is thy extension, O calamity, 
 
 But the speech [lip] of my people shall be purified ; 
 
 To wait the extension of their defilement shall be their hire, 
 According to the equality shall they prosper. 
 
 Go to, thy doctrine is Calamity ; 
 
 But he whose name is hidden shall pui-ify it ; 
 
 Their doctrine shall be after this manner, 
 
 But the hotness of his wrath shall purify their trouble ; 
 
 Thereon, 0 Calamity, build up thy wood and mine; 
 
 After this manner shall Calamity be their doctrine. 
 
 (5) The hotness of wrath shall purify even their trouble. 
 
 Calamity shall be the extension of a shining light ; 
 
 After this manner shall Calamity be their doctrine. 
 
 My wrath shall even purify their trouble ; 
 
 Posterity shall prosper. Calamity being after this manner their 
 doctrine, 
 
 My wrath shall even purify their trouble ; 
 
 * Jehu was the son of Nimshi (1 Kings xix. 16). Nimshi means 
 rescued from danger, drawn out of the water. 
 
330 TIIE INSCRIPTION ON FEROZ’s PILLAR. 
 
 My purifying shall be even that which causeth defilement ; 
 
 My purifying shall be even that which defileth them ; 
 
 Calamity, calamity, the perfection of wrath, 
 
 The worship of wrath, is yours with calamity that burneth, 
 
 But the vanity of calamity shall purify it, 
 
 As calamity is Truth by calamity they flourish; 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the wall of the nation, 0 brother. 
 
 (6) Thy sign is thy suffering; in thy wisdom there are judgment and 
 
 error, 
 
 Which shall also be purified by burning ; 
 
 According to your equality hath he adjudged them, 
 
 Alas, the judge is both the tempter [trier] and the judge. 
 
 God hath bestowed on me his gifts, uncleanness hath He given me; 
 The purification of life is that of burning ; 
 
 That which is thy calamity is a door of possessions ; 
 
 Such is your doctrine ; if posterity be as the unclean so was it de- 
 creed them ; 
 
 The calamity is trouble, judgment, and error, 
 
 But the doctrine of the wrath inflicted shall purify it. 
 
 (7) The worship redeemeth the uncleauness of ruin, 
 
 Our worship is the purification of the breakings of ruin, 
 
 The worship that redeemeth is a living fire, 
 
 The worship is the purification of thy breaking, 0 God. 
 
 Behold the waters which he hath cast forth ; 
 
 Drink of the overflowing thereof, the measure thereof is that of thy 
 uncleanness ; 
 
 Is not Kash [grievousness] the wall, even that which I have set up? 
 The mouth of Ruin hath pleaded their cause. 
 
 Destruction is the wall of the nation, O brother ; 
 
 The oppressiveness of life is my possession. 
 
 For my judgment as that which sprinkleth me is from God. 
 Continue upright [perfect], the suffering of my purifying shall be 
 thy perfection within. 
 
 He hath made the suffering thereof, even my sea, sufficient, 
 
 And thy sacred ordinance shall be even that which I have established, 
 
 (8) As my doctrine is as that which putteth to death, 
 
 Calamity, calamity, calamity shall be in their midst, 
 
 Calamity, calamity, calamity there shall be, 
 
 And a sea of suffering shall be their possession. 
 
 The endurance thereof, the breaking of God, was my purification ; 
 Behold thereon calamity hath builded renown ; 
 
 Calamity shall be a rock of habitation for thee ; 
 
 I will glory in that which is thy spoil, 0 calamity; 
 
 The breaking of God shall be the fame of my purifying. 
 
THE INSCRIPTION ON FEROZ’s PILLAR. 331 
 
 The mouth of Ruin hath pleaded their cause, 
 
 Destruction is the icall of the nation, 0 brother ; 
 
 The numbers of their years shall be as God, 
 
 The waters are blood, and that which he also hath decreed 
 Is a living uncleanness, ruin and a devouring of life. 
 
 My worship, the sea of affliction, is my enlightenment, 0 God. 
 
 (9) As is the gift so is the trial of my worship ; the sea shall be my 
 enlightenment, 
 
 Though Ruin was thereby, the sea is my worship ; 
 
 So likewise the sea shall be a fire [to purify], 
 
 The waters are as a sprinkling, they are m 3 ' portion [inant], 
 
 As they are my portion, 0 people, they are my hire. 
 
 Or rathet my injury becomes in}' sufficiency ; 
 
 Since, 0 my posterity, my doctrine is as a trial, 
 
 M} r worship is my right hand; these injuries are as that which 
 sprinkleth me ; 
 
 God is my enlightenment, as b} r him ruin becomes the portions of 
 years, 
 
 That is even the worship which also he decreed. 
 
 Alas, their life is that of ruin, 0 Botanim, 
 
 (10) The anguish of the heart is a ruin within them. 
 
 What thou art is ruin, I was polluted, a ruin ; 
 
 The waters are as a sprinkling, nakedness shall be thy beauty. 
 Arise, be astonished, my calamity shall be thine, 
 
 Thou shalt thyself be rendered unclean by m 3 ' terrors, 
 
 The suffering thereof was constantly my purification, 
 
 My endowment was a living wall of defence. 
 
 The suffering thereof was m} r purification, a perpetuity of perfection, 
 The birth that I have brought forth is my own dismay, 
 
 That have I made m}' sign and my experience shall be their hire ; 
 The worship of my heart is as the doctrine I have propounded 
 [or the rock I have broken to pieces] 
 
 That is The mouth of Ruin hath pleaded their cause, 0 brother. 
 
 (11) The waters are the worship of m}' heart, the sign that I am rendered 
 
 unclean. 
 
 They are for the unclean, 0 my son, 
 
 They are for the poor of my establishment, 
 
 And they are bestowed as a sprinkling, 
 
 But one might endure fire for the removal of my hardness, 0 God. 
 
332 
 
 CHAPTER XVI. 
 
 THE RELATION OF THE INSCRIPTIONS TO PROPHECY. 
 
 Does prophecy throw any light on these dark inscrip- 
 tions? If there he any truth resulting from our 
 inquiries into the character and position of the people 
 to whom they were addressed, it is that they were the 
 very people concerning whose dispersion so much is 
 written in that marvellous depository of marvellous 
 intelligence — the Bible. And I think that if we look 
 a little curiously into the dark sayings engraved on 
 the rocks and pillars amidst which we have been 
 mentally wandering, we shall find very direct evi- 
 dence, that the people who inscribed and perused 
 them more than two thousand years ago, had them- 
 selves been previously described, and their peculiari- 
 ties of endurance predicted. As, for instance, in 
 Ezekiel. This prophet was sent to the captive and 
 rebellious Beni-Israel (Ezek. i. 1), and when he found 
 they were proof against his remonstrances, and re- 
 solved upon carrying out their own system of polity 
 and religion, he seems to rise into the region of the 
 spirit where the past and the future are equally 
 present to the eye of the God-moved soul, and he 
 exclaims, “ Behold, a hand was sent unto me : and lo, 
 a roll of a book was therein ; and he spread it before 
 me; and it was written within and without; and 
 
RELATION OF THE INSCRIPTIONS TO PROPHECY. 333 
 
 there was written therein lamentations and mourning 
 and woe ” (ii. 10). This was the substance of the 
 words to be delivered to the rebellious house of 
 Israel. In bitterness, in the heat of his spirit, 
 the prophet went to the captivity at Tel-abib, by the 
 river Chebar , and in testimony of his anguish of soul 
 at having such a message to deliver, he sat astonished 
 among them seven days,* and then uttered the warn- 
 ing from God with this express commission, “ Give 
 them warning from me.” But this warning being 
 useless to the rebels, the sign in relation to them is 
 henceforth only silence. When he would have gone 
 in and out amongst them to expostulate, they even 
 restrained him with the strong hand ; and then God 
 spake to them by the dumbness of the prophet. Even 
 a reprover was denied them, and henceforth lamenta- 
 tion and mourning and woe remained upon them as 
 the mark of their rebellion. Lamentation, mourning', 
 woe — ’-7) 7}7 t pTi?, these are the very words which, 
 peculiar and specific as they are, constitute the sub- 
 ject matter of &11 the foregoing inscriptions on rock 
 and pillar. Finding them anywhere, we could say 
 at once, they are the marks God set upon the rebel- 
 lious house of Israel. So marked are these words in 
 themselves, and in their union, that they do not again 
 occur together in the Old Testament, nor any one of 
 them in the same sense or pointing in any other pas- 
 sage in the Hebrew language, as far as we possess it ; 
 and the last word of the climax, standing for all that is 
 conceivable of woe, is found only in this denounce- 
 ment of the prophet as addressed to the rebellious 
 
 * Observe the seven days’ mourning for Sakya also. 
 
334 
 
 THE RELATION OF THE 
 
 house of Israel, the people who preferred to worship 
 in their high-place, bamah , to anything he coulcl 
 promise to the repentant. This, surely, is sufficiently 
 remarkable; and yet those very words, with precisely 
 the prophet’s meaning, are graven thickly in these 
 Buddhistic inscriptions, and the last and most em- 
 phatic word translated woe, forms the very burden 
 of them all. How can this be accounted for but on 
 the principle that the people to whom they were 
 addressed, had taken the impress and the stamp that 
 God’s own hand had sealed upon them? The very 
 words of those inscriptions seem to have been seen 
 by Ezekiel, in the roll written within and without, 
 which the spirit-hand held before his eyes. 
 
 The lameness of the meaning of the words ren- 
 dered in our authorized version lamentation, and 
 mourning, and woe, though doubtless perfectly cor- 
 rect, does not quite appear without an acquaintance 
 with the original Hebrew. Our inscriptions are like 
 a comment to exhibit their full force. The word 
 rendered lamentation is, in the singular, applied to 
 the lament for the dead, but it implies the very 
 possession of all that is deplorable. The word ren- 
 dered mourning, indicates a meditated deliberate 
 sorrow, a murmuring in self-isolation, just as it is 
 used with all the iteration of grief in the north com- 
 partment of the Delhi inscription The word trans- 
 lated woe, sometimes with its feminine termination, 
 and sometimes without, is that which occurs most 
 frequently in our inscriptions, and always in con- 
 nexion with destruction, and calamity, and unclean- 
 ness. It is evidently the same in root and power as 
 
INSCRIPTIONS TO PROPHECY. 
 
 335 
 
 the Avord rendered calamity in Job vi. 2 ; and xxx. 
 13. In the inscriptions, it manifestly includes the 
 idea of woe, as necessarily resulting from what had 
 come to pass, namely, the calamitous destruction 
 which forms the substance of its parallel; and there- 
 fore Ruin can be its only equivalent, as I have 
 rendered it in all the passages in italics, for it indi- 
 cates that existence itself, under the circumstances, 
 was necessarily nothing but ruin and woe. 
 
 In the allusions to the overwhelming catastrophe so 
 emphatically repeated in the inscriptions quoted, we 
 have, so to say, proof that the people who read them 
 on the rocks, saw therein the fulfilment of denuncia- 
 tions with which they Avere familiar, and submitted 
 to them with a feeling that it Avas their destiny to 
 endure calamity, as the hand of God was upon them, 
 in consequence of the unfaithfulness of their fathers, 
 or of their OAvn incapacity to observe the terms of the 
 covenant on the observance of which their prosperity 
 depended. In fact, Avhat their prophets had foretold, 
 they prove to be fulfilled to the letter in their OAvn 
 experience, and they haA r e left us the record of its 
 truth engraven on the rocks. Thus ahvays has it 
 happened that the scattered Israelites have borne 
 testimony to the fact that their prophets spoke the 
 Avords of God, Avho must ever remain true to the prin- 
 ciples on Avhich His government of Israel Avas founded, 
 namely, that strict obedience to the Mosaic laAvs was 
 alone their safety, and that to folloAV their own 
 devices was to fall into calamity. 
 
 The prophets Avhose mission it Avas to warn the 
 house of Israel, and to denounce those aaJio heeded 
 
336 
 
 THE RELATION OF THE 
 
 not the warning, in foreshadowing the doom of the 
 rebellious, appear to have perceived the natural 
 operation and result of their peculiar delusions and 
 predilections. While under the influence of that 
 Spirit which sees and can reveal what will be, as 
 clearly as that which is, or which has been, those 
 prophets pictured the future of Israel in language 
 glowing with the light of the present time, for the 
 insight of the Spirit is that of mood, rather than of 
 tense. Bearing this in mind, it cannot but interest and 
 enlighten the inquiring reader to compare the words 
 of the prophets who predicted the judgments to come 
 upon apostate Israel, with what we know of those 
 who, under the name of Buddhists, have, as I judge, 
 been proved in this volume to belong to those for- 
 sakers of their God. A few passages from Amos, 
 the prophet especially directed to address the recu- 
 sants of Israel, immediately before their captivity, 
 will suffice to elucidate the coincidence between the 
 facts of Buddhism and the predictions of the prophet 
 in respect to them. In the inscriptions, the frequent 
 reference to jire, as the expression of the judgment 
 endured, is very remarkable Now, Amos says, that 
 the rebellious Israelites shall be carried into captivity 
 “ beyond Damascus,” that is, into Assyria (ver. 27), 
 if they regard not his warning and repent. They 
 sought Life in some peculiar sense; Life was wor- 
 shipped by them at Dan and Beersheba. Hence the 
 force of the appeal to them — “ Seek Jtliovah, and ye 
 shall live ; lest He break out like fire in the house of 
 Joseph , and devour it, arid there be none to quench it in 
 Bethel ” (ver. 6). The idea is this: Seek Jehovah as 
 
INSCRIPTIONS TO PROPHECY. 
 
 337 
 
 the Life , or He will be manifested to you as the Fire 
 unquenchable, tire that none can quench in Betli-el , 
 that is to say, even the house of God will be un- 
 availing then. Now, we see the idea of God Himself 
 being as a fire in the inscriptions, while the prosperity 
 sought is still supposed connected with the house of 
 God, as in the 12th section of the Girnar inscription. 
 
 It has been sufficiently evidenced in the early 
 chapters of this work, that the house of Joseph sig- 
 nifies all those Israelites who repudiated the house 
 of David, that is to say, the tribes of Ephraim and 
 Manasseh, all the Ten Tribes constituting the re- 
 bellious kingdom first established under Jeroboam 
 (b.c. 976). We shall presently see how the worship 
 which Jeroboam encouraged amongst the Ten Tribes 
 bears upon some of the ideas connected with Bud- 
 dhism as exhibited in the light of our inscriptions. 
 
 Another remarkable allusion in Amos is to the 
 circumstance that silence shall mark the necessity of 
 the time predicted — Therefore the prudent shall keep 
 silence in that time , for it shall be an evil time (v. 13). 
 The word in relation to silence is the same from which 
 we derive our word dumb , and the Buddhists that of 
 Damma. Another striking allusion in Amos is to the 
 Israelites’ worship of the seven stars and of Orion, 
 supposed by the Israelites to preside over the alterna- 
 tions of the seasons and the movements of the great 
 waters. This idolatry of the Israelites gives the 
 prophet’s language a fine and peculiar significance 
 when he exhorts them to seek Him “ who maketh 
 the seven stars and Orion, and turneth the shadow of 
 death into morning; and maketh the day dark with 
 
 z 
 
338 
 
 THE RELATION OF TIIE 
 
 night; that calleth for the waters of the sea, and 
 poureth them out upon the face of the earth” (v. 8). 
 Buddhistic coins show that the seven stars at least 
 had place in their devotional symbolism. The spe- 
 cific reference to the pouring out of the sea upon the 
 face of the earth cannot be, as commentators imply, 
 a mere poetic figure of speech — there is really nothing 
 strictly of that kind in the Bible ; what seems orna- 
 mental to truth is like the beauty of the flower, only 
 the perfection of its essential life and development; 
 and so the simplest minds get the clearest ideas from 
 the word of true inspiration, because they take it to 
 mean what it says. The prophets appear rhetorical 
 only because their facts appear like figures to those 
 who do not understand what they refer to ; but we 
 can see how full of meaning are the prophet’s words 
 concerning the subserviency of the waters to Jehovah’s 
 mandate when we find these words addressed to a 
 people who, like the Buddhists, adored the waters. 
 Their records point to the fact that their very religion 
 as now known sprung from some overwhelming 
 calamity in which the fire and the flood played an 
 equal part, for both are acknowledged in their silent 
 worship as the expression of God’s mouth. This 
 allusion to the waters is more fully carried out by 
 Amos in the 24th verse of the chapter already quoted, 
 where, after enumerating the woes and lamentations 
 of those there called the remnant of the house of Joseph, 
 he calls them to let judgment run down as waters, thus 
 indicating that, if they did not learn righteousness, the 
 waters themselves would prove a judgment upon them. 
 The peculiar turns of thought throughout the pro- 
 
INSCRIPTIONS TO PROPHECY. 
 
 339 
 
 phet’s warning expostulation point constantly to a 
 people whose worship, likethatof the Buddhists, should 
 be nothing but a lamentation. “ Wailing shall be 
 heard in the streets, and they shall say in all high- 
 ways, Alas ! alas ! and they shall call the husbandman 
 to mourning, and such as are skilful in lamentation 
 to wailing.” The final signs of their utter apostacy 
 are thus summed up — “ The songs of the temple 
 shall be howlings in that day” — “ There shall be many 
 dead bodies in every place; and they shall cast them 
 forth with silence.” “ Shall not the land tremble 
 and every one mourn that dwelleth therein?” “ It 
 shall rise up wholly as a flood, and it shall be cast 
 out and drowned as by the flood of Egypt ” (ch. viii. 
 2-14). Now the land referred to was not Samaria, 
 and could only be the land to which they should be 
 led in that day, when their songs of worship should 
 be howlings of woe, a prophecy fulfilled to the letter, 
 if, as we suppose, the early Buddhists were Israelites, 
 and their worship of Calamity and Ruin resulted from 
 some natural convulsipn, in which their land was 
 inundated, leaving, as we have it in the Girnar inscrip- 
 tion, only a possession of reeds. 
 
 The prophet addresses the Israelites by their 
 adopted names “ the house of Joseph” and “ the house 
 of Isaac,” and tells them that they should go to Calneh , 
 or the banks of the Tigris, to Hamath , that is Ha- 
 madan or Achatana , and to Gath of the Philistines 
 (ch. vi.) and consider their borders, and not trust 
 to the mountain of Samaria. Is there not prophetic 
 meaning here? Is it not thus in fact intimated that 
 they should yet be brought into closer intimacy with 
 
 z 2 
 
340 
 
 THE RELATION OF THE 
 
 the people of those countries. That Hamath was 
 beyond the Euphrates is evident, from its being named 
 with Babylon and Ava as one of the places whence 
 the king of Assyria brought men to occupy Samaria 
 after the Israelites were taken captive. (2 Kings xvii. 
 24 .) 
 
 The history of Buddhism is the only history that 
 illustrates the following prophetic denunciations from 
 the 8th chapter of Amos : — 
 
 It shall come to pass in that day, 
 
 Saith the Lord Jehovah, 
 
 That I will cause the sun to go down at noon, 
 
 And will darken the land in clear day. 
 
 I will turn your festivals into mourning. 
 
 And all your songs into lamentations ; 
 
 I will bring sackcloth upon all loins, 
 
 And baldness upon every head ; 
 
 I will make it as the mourning for an only one, 
 
 And the end of it a bitter day. 
 
 Behold the days come, saith the Lord Jehovah, 
 
 When I will send a famine into the land, 
 
 Not a famine of bread, not a thirst of water, 
 
 But of hearing the words of Jehovah ; 
 
 And men shall wander from sea to sea, 
 
 And shall run up and down, from the north even to the east, 
 Seeking the word of Jehovah, 
 
 And they shall not find it. 
 
 In that day the fair virgins shall faint, 
 
 And the young men also for thirst ; 
 
 That swear by the sin of Samaria, 
 
 And say By the life of thy God Dan ! 
 
 And By the Life of the way of Beersheba ! 
 
 They shall fall and rise no more.* 
 
 These words are represented as applying to the 
 people when they “ shall be brought to an end ” as 
 Israel, and are expressly limited to those who should 
 
 * Dr. Henderson’s translation. 
 
INSCRIPTIONS TO PROPHECY. 
 
 341 
 
 “ go captive with the first that go captive that is 
 to say, those Israelites who occupied Samaria and 
 were banished thence and carried into Assyria by 
 Shalmaneser, as related in 2 Kinsrs xvii. “ The Lord 
 was very angry with Israel, and removed them out of 
 his sight ; there was none [no tribe] left [complete] 
 but the tribe of Judah only.” “ The Lord rejected 
 all the seed of Israel and atflicted them, and delivered 
 them into the hand of spoilers.” “For he rent Israel 
 from the house of David.”* 
 
 Now, in looking diligently into history since that 
 wonderful deportation, we can find no trace of the 
 Ten Tribes, here called Israel, beyond the place of their 
 exile ; their actual entrance into the lands to which 
 prophecy predicted they should go is shown us by 
 Ezekiel, who visited them ; and then their utter defec- 
 tion being stated, and their further scattering foretold, 
 we hear no more of them in the records of Holy Writ, 
 so completely is the word fulfilled in them which said 
 they should be brought to end as Israelites and 
 swallowed up amongst the nations. But yet the 
 truth of the description which the spirit of prophecy 
 gave as pertaining to them after their removal so 
 to say out of God’s sight, as no longer recognised 
 Israelites, is to be indicated. We gather from the 
 
 * I would direct attention to the unusual frequency of the word Adoni 
 conjoined with Jehovah in Amos as one name — the Lord-Jehovah. The 
 word Adoni seems to have been more familiar with the tribe of Dan, 
 and the prophet seems to urge upon them the fact that Jehovah is the only 
 Adoni or Lord. Probably they referred this word in their worship as one 
 associated in their minds with Dan, their great forefather, as containing in 
 his name the root of the word Adoni. We find the word in the Girnar 
 inscription as evidently synonymous with Jehovah, and the use of the word 
 by the early visitors to Britain, who invoked Sale, was pointed out at p. 11 3. 
 
342 
 
 THE RELATION OF THE 
 
 general import of prophecy concerning them that 
 they are to become so marked by the Divine Hand, 
 before their final absorption, as to be distinguished 
 from all other nations; and then to be scattered 
 over the world to produce a seed that shall, together 
 with their fathers’ energy and endurance, inherit the 
 blessings predicted for the offspring of Isaac and of 
 Joseph. But first we are to look for the signs by 
 which they are to be distinguished when about to be 
 lost as Israelites and yet to become notorious as a 
 people that shall, as Moses says of him whose symbol 
 is the unicorn , push the people together to the ends of 
 the earth. (Deut. xxxiii. 17.) 
 
 And where can we discover a people in the world, 
 except the early Buddhists of Northern India, the 
 SaccB , to whom the words quoted from Amos in any 
 degree apply? 
 
 Observe the signs which mark them. There is an 
 order in them, as if the prophet, in his marvellous fore- 
 sight of their future, were describing from the life. 
 First, a certain day of desolation is seen coming like 
 a tempest passing over the face of the great deep, and 
 the things of life that proudly walked upon the waters 
 are seen no more — “ The end is come upon them 
 “they are swallowed up;” the sun is gone down, the 
 land is darkened ; and yet it is still noon, and the day 
 is clear. We know what that means — woe had fallen 
 on perverse spirits; the ordinances of Heaven were 
 useless to them; their chosen path had brought them 
 to a land where God Himself seemed not to see them, 
 and yet they are not out of his sight ; no, the Hebrew 
 metaphysics is true, and literally as the prophet says, 
 
INSCRIPTIONS TO PROPHECY. 
 
 343 
 
 they are without sight of Him, they are not con- 
 scious of his presence, and in such a state the sun- 
 beams themselves are darkness. 
 
 What the prophet Amos predicted Ezekiel saw 
 commencing in the actuality of Israel’s experience; 
 the day of darkness and the end foretold on Israel, 
 Ezekiel announces as at hand. His words are specific 
 and definite — “An end is come; the end is come; it 
 watcheth for thee; behold it is come.” “Behold the 
 day, behold it is come; the warning is gone forth.” 
 The whole of the 7th chapter of Ezekiel points in 
 each particular to the fulfilment of the woes which 
 the preceding prophets, sent especially to the Ten 
 Tribes, declared should come upon them. The very 
 forms of the trouble are specified in terms similar to 
 those in our inscriptions. The renunciation of all 
 property is thus described : “ Let not the buyer 
 rejoice, nor the seller mourn ; for wrath is upon all 
 the multitude thereof. For the seller shall not return 
 to that which is sold, although their life is yet among 
 the living; for the vision is touching the whole mul- 
 titude thereof, which shall not return.” In short, 
 Ezekiel furnishes a complete exposition of the earlier 
 prophets in respect to the doom of the rebellious 
 Israelites; but I would direct attention particularly 
 to the word used to designate their mourning ;* namely, 
 homoth , the plural of the very word so peculiarly 
 significant among the Buddhists, that it is the 
 initial word of their perpetuated prayer, and without 
 which all their mantras and incantations would be 
 deemed unavailing. “ They shall gird themselves with 
 * Chap. vii. 16. 
 
344 
 
 THE RELATION OF THE 
 
 sackcloth, and horror shall cover them ; and 
 shame shall he upon all faces , and baldness upon all 
 their heads." “ The king shall mourn , and the princes 
 shall he clothed with desolation, and the hands of the 
 people of the land shall he troubled." And they shall 
 know that I am Jehovah [the Lord~\." “ My wrath 
 [or burning ] is upon all the multitude thereof." 
 
 Now, all these predictions are literally fulfilled in 
 those Israelites whom Ave have proved to have become 
 Buddhists, and who assumed desolation, death, un- 
 cleanness, and wrath as the very essentials of their 
 worship, which was but a dumb adoration of the 
 calamity that fell upon them, as the inscriptions so 
 abundantly exhibit. Are they not, then, the people of 
 whom Hosea said : “ Rejoice not for joy as other people." 
 “ Their sacrifices shall he unto them as the bread of 
 mourners ; all that eat thereof shall be polluted !" 
 
 Recurring to the passage quoted from Amos, it 
 might be shown how closely the words describe the 
 worshippers of Buddha. Their festivals are mourning ; 
 their songs are lamentations; all who are devoted to 
 the service of Buddha adopt sackcloth as their clothing, 
 and baldness is on all their heads. The bald-headed 
 devotees of Buddha are sons of Sackcloth, and the 
 ordination of the priests is to this day a refinement 
 of austerity; since, according to the Karma Wdkya , or 
 Book of Ritual, they are required to Avear a robe of 
 filthy rags, and subject themselves to every form of 
 degradation. But I conceive that, in reference to the 
 sin of Samaria , and the oath connected with it, Ave 
 have a clue to the monastic institutions of Buddhism, 
 and to much that is obscure in its ritual and expres- 
 
INSCRIPTIONS TO PROPHECY. 
 
 345 
 
 sion. The language of the passage (Amos viii. 13, 
 14) is exceedingly remarkable, and commentators 
 are quite at a loss for an explanation of the terms 
 employed. Our knowledge of early Buddhism, as 
 presented in the inscriptions on the rock at Girnar 
 and the columns at old Delhi will perhaps throw some 
 light on them. It is evident, in the first place, that 
 the sin of Samaria pertained especially to some vow 
 binding on virgins and young men. Now, what can 
 the fainting of “ the fair virgins,” and the failure of 
 the young men signify, but that the oath assumed by 
 them involved them in a surrender of their natural 
 hopes and endearments as men and women? What 
 could this sin be but a vow binding them to a course 
 of life inconsistent with God’s natural laws ; in short, 
 a vow of celibacy? The literal formula of the oath 
 is, “ Thy God, Dan, liveth,” “ The way of Beer-sheba 
 liveth or perhaps, rather, “ Thy God, Dan, is Life,” 
 “ The way of Beer-sheba is Life.” I conceive that the 
 formula is a declaration of their readiness to devote 
 their life to the idolatrous worship established at 
 Beerslieba, which was probably similar to that which 
 Jeroboam set up in Bethel and in Dan ; when, having 
 made golden calves, he erected them in the high 
 places there, and said, “ Behold thy gods, 0 Israel, 
 which brought thee out of the land of Egypt.” 
 (I Kings xii. 28.) In addition to his adoration of the 
 sacred heifer, the hosts of heaven were probably also 
 worshipped, and, together with a kind of nominal 
 acknowledgment of Jehovah, the peculiar rites of 
 Astarte, the goddess of the Zidonians, called the 
 t|ueen of Heaven by Jeremiah (xiv. 18), were also 
 
346 
 
 THE RELATION OF THE 
 
 observed. This latter form of idolatry was intro- 
 duced by Solomon, but principally encouraged by 
 Jezebel. (2 Kings xxiii. 13; 1 Kings xviii. 17.) That 
 the worship of the heavenly host was connected with 
 this idolatry is evident from ancient coins, on which 
 the sun, moon, and seven stars, with thunderbolts, 
 are represented, together with Astarte as a robed 
 female bearing a double crescent on her head. Astarte 
 is probabfy the same as Astrea, the daughter of 
 Jupiter and Themis, the goddess of justice amongst 
 the Romans, now represented by Virgo in the Zodiac, 
 and known by the Buddhists in China and other 
 countries of the far East by the very name which 
 Jeremiah applies to her — the Queen of Heaven. In 
 certain Buddhistic coins we find the moon, the seven 
 stars, the thunderbolt, and the heifer depicted. But 
 the point of interest, in relation to the sin of Samaria, 
 which involved the especial service and suffering of 
 virgins and young men, is the fact that those devoted 
 to the Queen of Heaven, like those of Rome devoted 
 to the Virgin, were bound to celibacy. Now, that a 
 similar vow to a queen of heaven is conjoined with 
 the worship of Buddha in many parts of the East, is 
 well known ; indeed, in all countries professing Bud- 
 dhism, the priests are sworn to a life of celibacy, and 
 the number of nuns is enormous; so far, at least, ful- 
 filling the prediction concerning Israel in that day of 
 utter defection, that “ the fair virgins do faint, and 
 the young men, also, for thirst." In respect to Bud- 
 dhism, as presented in our inscriptions, we see the 
 peculiar force of the word thirst, for the whole system 
 is described as a thirst, which I conceive throws con- 
 
INSCRIPTIONS TO PROPHECY. 
 
 347 
 
 siderable light on the fact that Amos lays such 
 otherwise inexplicable emphasis on the word thirst 
 in connexion with the oath of devotedness to the life 
 of the Avay of Beersheba, the sin of Samaria. If we 
 consider that Astarte was a personification of justice, 
 the appropriateness of that worship to those who 
 boasted of their descent from Dan , and probably 
 venerated and adored him as their God and their life, 
 will be evident ; for in that name Dan they included 
 the idea of the Great Judge, according to the signifi- 
 cance of the name, which we see also in Buddhism, 
 since Dan is one of the three names of Buddha given 
 in the inscriptions both at Girnar and at Delhi.* It 
 is worthy of observation, that Life is associated with 
 Dan in the inscriptions in a manner very similar to 
 that in which they are associated by Amos when 
 alluding to the oath of those who swore by the sin 
 of Samaria. There is evidently reference to some 
 custom, a knowledge of which is necessary to a full 
 understanding, or even a correct translation of the 
 passage quoted from Amos. 
 
 We might dwell on the casting forth of the dead 
 with silence, they being neither burned nor buried, 
 as a sign of the end on Israel foretold by the prophet 
 Amos, and point to that part of Tibet where Bud- 
 dhism earliest prevailed, and where the custom is re- 
 tained to this day. Indeed, very many particulars 
 of comparison between the remarkable predictions of 
 the prophets, and the equally remarkable religion, 
 polity, and social usages of the early Buddhists, might 
 be followed out with interest, and perhaps with in- 
 
 * See Girnar Inscriptions, sect. 9. 
 
348 RELATION OF THE INSCRIPTIONS TO PROPHECY. 
 
 struction; but probably enough has been indicated 
 for the fulfilment of the purposes contemplated in the 
 present volume. 
 
 It is pleasanter to turn to the final end of the 
 scattered seed of Joseph,* for the Word which we hold 
 fast has said, “ I will save the house of Joseph, and 
 will bring them again to place them; for I have 
 mercy upon them ; and they shall be as though I had 
 not cast them off; for I am the Lord their God, and 
 will hear them. And they of Ephraim shall be like 
 a mighty man, and their heart shall rejoice as through 
 wine; yea, their children shall see it and be glad; 
 their heart shall rejoice in the Lord.” (Zech. x. 6, 7.) 
 Zephaniah, who addressed the Ten Tribes imme- 
 diately before their captivity, predicts a time of final 
 gathering after the consummation of judgments: the 
 assembling, however, is not to be in any particular 
 locality, but in the spirit of the new covenant. “ For 
 then,” says God by the prophet, “ will I turn to the 
 nations a pure language, that they all may invoke 
 the name of Jehovah, that they may serve him with 
 one accord ” (iii. 8). 
 
 * All the terms applied to the Ten Tribes bj the prophets Amos and 
 Hosea are applied to themselves by the Afghans; namely, Beni-Israel, 
 the house of Isaac, the remnant of Joseph, the house of Joseph, they of 
 Ephraim, the remnant of Israel, <fec. 
 
349 
 
 CHAPTER XVII. 
 
 THE SAXON DERIVATION AND DESTINY. 
 
 The peculiar interest of the inquiry concerning the 
 origin of Buddhism and the dispersion of the Lost 
 Tribes arises from the circumstance that we can trace 
 our connexion with both ; and that by the inquiry 
 those who belong to the Saxon family may be induced 
 to consider their own standing in relation to the pro- 
 phetic spirit, and to the predictions in which their 
 own history has been foreshadowed by the marvellous 
 images thrown upon the roll of inspiration from the 
 Divine all-seeing Mind, through the medium of minds 
 operating like our own, and employing written words 
 to convey to others a perception of their visions. 
 The demonstrated connexion of the Buddhists with 
 the Israelites and both with the Sacce , and the Sacce 
 with the Saxons, brings home to ourselves the pro- 
 phecies that relate to the struggles, “ the sufferings, 
 and the glory that should follow” the scattering of 
 the house of Israel. This is the term or title applied 
 to the Ten Tribes, who were to be sifted among all 
 nations (Amos ix. 9), and with whom a new cove- 
 nant is to be made ; but it is the house of Joseph to 
 which especial earthly blessings are to come, “the 
 precious things of the earth, and the fulness thereof;” 
 “ the good-will of him that dwelt in the bush.” It is 
 
350 THE SAXON DERIVATION AND DESTINY. 
 
 to the descendants of Joseph that these words apply: 
 “ His horns are the horns of a unicorn ; with them 
 he shall push the people together to the ends of the 
 earth;” that is to say, the descendants of Joseph shall 
 prevail over all opposition ; the horns are the emblems 
 of their power, for “ they are the myriads of Ephraim 
 and the thousands of Manasseh.” (Deut. xxxiii. 17.) 
 
 It would best become our Saxon temperament to 
 profess, like the Buddhists, to be ready for all kinds 
 of self-sacrifice and abnegation ; only, however, that 
 we should be special favourites of Heaven after all; 
 so that, if we are to deem ourselves descendants of 
 any part of the Israelitish family, we should doubtless 
 put in our claim for the inheritance of Joseph’s bless- 
 ings ; and certainly, if we possess any indications of our 
 descent from such a lineage, it is in the heritage we 
 really hold by right divine, being blessed alike “ for 
 the precious things of heaven, for the dew, and for 
 the deep that croucheth beneath ;” “ for the chief 
 things of the ancient mountains, and for the precious 
 things of the lasting hills.” And it is possible that 
 we may discover in our family armorial bearing, so 
 to say, together with the collateral evidences of our 
 pedigree, that we do belong to the family of him 
 whose “horns are the horns of an unicorn.” This 
 expression is very striking and remarkable. Those 
 who are best acquainted with the Holy Scriptures of 
 the Hebrews are most thoroughly aware that they 
 are constructed on those strict principles that all 
 unmeaning use of terms is entirely excluded, and 
 that wherever any peculiar and specific language is 
 employed to describe a fact, whether historic or pro- 
 
THE SAXON DERIVATION AND DESTINY. 
 
 351 
 
 phetic, there exists specific and peculiar reason for 
 its employment ; and, therefore, this unique mention 
 of the creature called a unicorn, must possess a 
 unique significance. 
 
 When we reflect that all the nations most promi- 
 nently presented in the Bible, in connexion with pro- 
 phecy, were symbolized by emblems derived from the 
 forms and habits of living creatures, such as those 
 applied to the successive empires by Daniel, and to 
 the Israelitish tribes by Moses and the other prophets, 
 we may not be presumptuous in believing that the 
 lion and the unicorn are not accidentally associated 
 with the ensign of the Saxon nation. It is true that 
 the horse was the ancient ensign of an English or 
 Saxon clan, and is still borne in the arms of our 
 royal house, and the lion belonged to the Franks of 
 northern derivation, while the bear pertained to some 
 of the Goths, all alike from the East ; yet the horse- 
 stag , or large antelope, apparently combining in it 
 some of the attributes of the horse, was the origin of 
 the unicorn , and so called of old; and this was the 
 symbol of one of the divisions of the Sacce in Northern 
 India more than two thousand years ago; this also 
 was the emblem of the tribes descended from Joseph, 
 and this is our emblem. The young lion passant and 
 rampant is the symbol of Dan, with which the tribes 
 of Ephraim and Manasseh were associated ; and these 
 tribes, as the offspring of Joseph, are declared to be 
 symbolized by the unicorn. May not this heraldry 
 of ours, coming down as it does from an antiquity 
 beyond record, be in itself evidence of our derivation 
 from those united sources? We cannot now enlarge 
 
352 THE SAXON DERIVATION AND DESTINY. 
 
 upon the evidence which could be presented to show 
 that the Danes, who have blended with the Saxons 
 in our land, v r ere really Danites, whose characteristic 
 of old was their maritime enterprise, for they occupied 
 the coast and “dwelt in ships.” It is enough that 
 we have blended, and that in the East to which v r e 
 have traced our origin, we have also traced the em- 
 blematic living creatures upon our united national 
 standard. But, as collateral evidence in support of 
 the facts already offered of our descent from the 
 house of Joseph, our possession of the emblem of 
 that house as our ensign from time immemorial is no 
 mean argument in favour of our right to it, especially 
 as we find no people "who ever so employed it but 
 the SaCcC of the East, from whom we, as a branch of 
 the same great family of peoples, have derived it. If 
 we are not of the race signified by it, unique as it 
 is, our possession of it is most unaccountable. The 
 language of the Hebrew, in the text in which the 
 unicorn is mentioned, is so remarkable, that our 
 translators deemed it necessary to deviate from their 
 rule in rendering the passage; and instead of abiding 
 by the literal sense of the original, altered its con- 
 struction, as if to make a better sense, for the original 
 seems to contain a contradiction in terms, but which, 
 indeed, only thereby becomes the more expressive. 
 The Hebrew" reads, “ His horns [Joseph’s] are the 
 horns of an unicorn;” but our authorized version is, 
 “ His horns are like the horns of unicorns;” thus 
 altogether overlooking the idea conveyed in the con- 
 text, that the union of the powers of Ephraim and 
 Manasseh is expressed by the seeming union of two 
 
THE SAXON DERIVATION AND DESTINY. 353 
 
 horns into one, as seen in the conventional represen- 
 tation of the antelope, meant by the word unicorn, 
 and which in ancient monuments always appears in 
 profile. The creature’s name in Hebrew signifies 
 also high, precious, sublime ; but, as the name of an 
 animal, it is doubtless correctly rendered in the 
 Septuagint version by monokeros — single-horned. 
 Bochart regards it as the oryx , or long-horned ante- 
 lope; but, whatever its derivation, we Saxons, like 
 the Sucre of the East, have the unique symbol, together 
 with the lion ; and the two together there, as here, 
 signified the united blessings similar to those uttered 
 in the names of Dan and of Joseph upon their de- 
 scendants, by the mouth of Moses, the seer of God. 
 
 The earliest period of the Saxons’ appearance 
 in Britain is not known, but there are indications of 
 its being much earlier than authentic history affirms. 
 In the Sicambri of the Maine and the Rhine of the 
 Augustan age we found the name of a people con- 
 nected with the Saxons, and the same name also in 
 Northern India, which was associated with the Sacre; 
 thus, with the aid of other incidental notices, sustain- 
 ing the conviction that the Sacre and the Saxons were 
 identical in their origin. So in the time of Caesar’s 
 invasion of Britain we find a people bearing a name 
 precisely similar to that adopted by the Buddhists in 
 the most ancient period of Indian record, and even 
 now lingering among the higher class of religionists 
 in Northern India, and tenaciously held by them as 
 a peculiar mark of distinction. This name in the early 
 period of Sakian dominion in that land, pertained to 
 the people holding that dominion, and extended over 
 
 A A 
 
354 THE SAXON DERIVATION AND DESTINY. 
 
 a very wide range of country, as we discover from the 
 circumstance that the name is employed as a distin- 
 guishing characteristic in the rock-records already so 
 largely quoted, and which present the name in the 
 same language in Afghanistan and in Cuttack ; that is 
 to say, from one side of Northern India to the other, 
 more than a thousand miles apart. The name is 
 Cassi or Kashi. The orthography and derivation of 
 the name is doubtful; but that in the East, if not 
 in the West, it belonged to a people who used the 
 Hebrew language or a Hebraic dialect, and who boasted 
 of their unyielding endurance under difficulties as 
 their distinction, it is very likely to have been de- 
 rived from the Hebrew word which meant hardihood. 
 However that may be, the name is sufficiently remark- 
 able to surprise us at its application to a people in 
 Britain when Ciesar invaded it, did we not knoAV 
 from Druidical record that a people using Hebraic 
 language did visit Britain when Druidism was the 
 dominant religion there, and prove their connexion 
 with the Sacse and the Buddhists of the East alike by 
 their language and their religion. That the Cassi 
 mentioned by Caesar* were not natives of Britain, but 
 warlike and powerful invaders, is indicated by him. 
 They were probably derived from the Chauci , who 
 were also called Endia-bone in the German of the 
 middle ages. Endia is evidently India , and bone , a 
 Hebrew word, means sons. These were the earliest 
 German denominations of the people ultimately known 
 only by their generic title of Saxons, who always 
 boasted of their As-klian, that is, Asian prince. An 
 
 * Com. bk. v. chap. 20. 
 
THE SAXON DERIVATION AND DESTINY. 355 
 
 old MS. in the Vatican states that they came from 
 ( 1) Esco or Yisico (Isaac?), (2) Armenius (Armenia?), 
 and (3) Ingo or India. The Cassi-terides were probably 
 peopled by Cassi. Strabo describes the people of 
 those islands as wearing “ long beards, black cloaks, 
 tunics reaching to their feet, and girt about the 
 breast,” a very Israelitish style of habiliment. Some 
 of the “ Eald Seaxam ” were called Buri (the chosen), 
 a name conjoined with Sacam in the Sacam-buri. 
 Some were called Pliali , hence Westphalians and 
 Eastphalians, from whom came the Anglo-Saxons. 
 All these names were also applied to the Oriental 
 Sacas ; can we then doubt the origin of the Saxons, 
 seeing that they also worshipped Godam? * 
 
 We are anxious to discover every possible trace of 
 people having signs of connexion with the Sacce, be- 
 cause they will again be connected together from one 
 end of the earth to the other, if, as we believe, they 
 are remnants of the Lost Tribes, for to them the pro- 
 mises of prophecy yet to be fulfilled in an especial 
 manner belong. They are to be brought into the 
 bonds of the new and everlasting covenant, and to 
 become the means of the regeneration of the world 
 under the operation of that faith which shall cause 
 them to co-operate with the Almighty in obedience 
 to his laws, both natural and spiritual. They are all 
 to become Christians, so far as to stand out in that 
 name distinct from all the other nations, with a 
 mutual understanding of their relationship to one 
 
 * See Mengel’s History of Germany, and Latham’s Ethnology of the 
 British Islands. 
 
 A A 2 
 
356 THE SAXON DERIVATION AND DESTINY. 
 
 another, and with power to encompass the earth with 
 their influence. 
 
 Let us, therefore, see what signs at present exist of 
 this wonderful upspringing of the scattered seed 
 which, as the prophet aflirms, has been “ sifted” over 
 the countries. We are to look for these people where 
 our own influence extends, and see who they are who 
 are most ready to be attracted to ourselves as bearers 
 of the glad tidings of good-will towards man and 
 glory to God in the highest, according to the angels’ 
 carol at the birth of Him whose right it is to reign. 
 
 The Goths seem to be but a mixture of the refuse 
 of the Sacse with the old Pali or Philistines of the 
 East, and their mission is fulfilled in metaphysical 
 wranglings with wrong-headed heathenism and the 
 Roman and Greek admixture of mythology with the 
 Gospel. They are not distinguished but as a power 
 so far influenced by the old Saxon and Israelitish 
 temperament of indomitable obstinacy as to qualify 
 and subdue the Roman remnants of the old iron rule, 
 as to form new kingdoms called Gotho-Roman, but 
 which partake of the clay commingled with the iron 
 in the feet of the image in Daniel, and are therefore so 
 easily disposed to fall to pieces when smitten by the 
 stone cut out of the mountain — that is to say, the 
 Saxon race and the Saxon principle of free govern- 
 ment and worship. The Gothic races have been, 
 however, the providential allies of Saxons from time 
 immemorial, and will remain to the end their helpers 
 against the inroads of old despotisms, whether in the 
 form of priestly superstitions or of imperial assump- 
 tions. Space is not left us to adduce all the evidences 
 
THE SAXON DERIVATION AND DESTINY. 357 
 
 of the truth of this assertion, and it must suffice to 
 appeal to facts now patent to the world in proof of 
 our standing in relation to our German cousins. 
 Without all controversy prophecy points to a period 
 which seems to be at hand when the race which drew 
 their life-blood and their beliefs from the grand patri- 
 archs of faith in God and patient endurance of His 
 will, which has been scattered over the earth as a 
 seed to fructify in blessings to all lands, shall again 
 stand out, after a long obscuration of their pedigree, 
 as the very people to whom the promise of a number- 
 less increase and a large prosperity under accumu- 
 lated troubles was given. They shall be taken one by 
 one into the new and everlasting covenant, and at last 
 unitedly appear in possession of a world-wide inheri- 
 tance, “ pushing the nations together to the ends of 
 the earth,” and bringing the blessings of the best 
 policy and the highest revelations to bear upon every 
 people. And now, if the occasion permitted, it might 
 be shown that the Saxon race who seized the word of 
 faith and reformation with a full recurrence to the 
 testimony of the Hebrew Bible and the Hebrew Chris- 
 tian Covenant, on which to stand and erect the rights 
 of man, are being separated from all other people by 
 the out-speaking freedom of their spirit, the liberality 
 of their institutions, and their indomitable protest 
 against all despotisms, whether secular or spiritual. 
 The hand of the Almighty, in shaking the founda- 
 tions of European kingdoms pertaining to the Greek 
 and Roman Churches, is bringing out the Saxon 
 element from its admixtures and vindicating the 
 Bible as the strength of those who make its doctrines 
 
358 THE SAXON DERIVATION AND DESTINY. 
 
 “ part, and parcel of their laws.” And they will 
 gather to their own creed the remnants of the same 
 seed scattered over the far East, for they too will 
 receive the Bible, and that from the hand of their 
 brethren of the West, who are bringing the ends of 
 the earth together, and pushing the nations aside that 
 would obstruct them. 
 
 If we look into the East for traces of the people 
 akin to the Saxon, we shall find them by the same 
 signs by which we discover our own relation to the 
 early Buddhists and the Lost Tribes. Of the Afghans 
 enough has been said elsewhere and by abler writers ; 
 but I would conclude this long and yet too hurried 
 research by pointing the attention of the patient 
 reader to an obscure people who bear in their tradi- 
 tions, their appearance, their customs, their expecta- 
 tions, and their readiness to receive the Holy Scrip- 
 tures, plain indications of their descent from the 
 scattered and yet preserved seed of Israel. I mean 
 the Karens, some notices of whom will not inaptly 
 furnish us with opportunity to introduce allusions to 
 other people bearing interesting indications of the 
 like relationship. 
 
359 
 
 CHAPTER, XVIII.' 
 
 THE KARENS AND THEIR TRADITIONS. 
 
 Christian missionaries are not the less the lights of 
 the world because witlings and worldlings, overlooking 
 the power with which they work, are apt to deride 
 their seeming insignificance, suspect their sincerity, 
 or fancy their faith a mere fanaticism and their 
 simplicity but a foolishness, calculated only to disturb 
 the policy that would make a market of heathenism 
 and ignorance. These are the persons, however, 
 whose position and pursuits bring them directly in 
 contact with the souls of men, and from them we 
 gather all the particulars concerning the interesting 
 people of whom it is my purpose here to speak. Air. 
 Mason, an American missionary, was the first to make 
 us intimately acquainted with the Karens, he having 
 laboured amongst them in Tavoy and neighbouring 
 parts in Tenasserim, which formerly belonged to Bir- 
 mah, but are now ceded to the British. Their habits 
 and peculiar readiness to listen to the Gospel strongly 
 excited Mr. Mason’s curiosity to learn all he could of 
 their antecedents, and the result was the publication of 
 a little work concerning them containing a large amount 
 of very interesting intelligence.* But before pro- 
 
 * The substance of the work referred to is found in the Calcutta Christian 
 Observer, 1835, and from this my quotations are taken. 
 
360 THE KARENS AND THEIR TRADITIONS. 
 
 ceeding to consider what Mr. Mason relates of the 
 Karens, a few observations or facts derived from 
 other sources may enable us the better to connect the 
 Karens with the Sacce ; for, if this connexion can be 
 shown, the peculiarities of the Karens will in a great 
 measure be accounted for. First, it is evident that 
 the Karens are a conquered people. The inquiry 
 then arises, when were they conquered, and what was 
 their condition previous to that period? The history 
 of Arracan, compiled by the Muglis or Magi of that 
 country, mentions an empire under Kowalea which 
 in 530 of our era extended over the whole of Ava, 
 Assam, Siam, and part of Bengal;* and it is stated 
 that afterwards his dominion in Birmah was de- 
 stroyed by the Birmese,f and the inhabitants of that 
 country were either enslaved or driven into the moun- 
 tains and forests. The condition of the Karens is then 
 accounted for by the records of the land in which we 
 find them. They are the remains of a nation once 
 possessors of Birmah. It is stated on the same 
 authority that two brothers, one named Amra The , 
 and the other Amra Kho , came from the Ivaladyne 
 hills and became mixed with the royal race of Arracan. 
 The people to which these brothers belonged were 
 known as Ehom or Ahom. Now, it is especially 
 worthy of remark that a people of the same name 
 once ruled in Assam, and that their religion was the 
 purest form of early Buddhism, as we learn from 
 the remains of their religious records known to the 
 
 * Vide a Sketch of Arracan, by T. Paten, Asiatic Res. vol. xvi. p. 353. 
 
 f The Birinese afford every evidence of their Malayan origin. 
 
THE KARENS AND THEIR TRADITIONS. 36 L 
 
 curiously-learned amongst Orientalists. Then, again, 
 the word Amra points to the fact that, instead of two 
 brothers being signified by The and Kho, two tribes 
 or classes of people are meant, for Amra is an Arabic 
 if not a Hebrew word, and as now used in Arabia 
 signifies expressly The Tribes, that is, the Hebrew 
 Tribes. The terms The, or Thai, and Kho indicate 
 that one class was free or unrestricted, and the other 
 bound by vow — a mark of distinctions known alike to 
 the Israelites, the Buddhists, and the Karens. The 
 Slians (or Shyans ), who occupy great part of Laos 
 and Siam, as well as the bordering districts of Bir- 
 mah, call themselves The or T’hai. Now, in personal 
 appearance, customs, and language the Shans and the 
 Karens are shown to be but offshoots of the same 
 stock; and here it is important to remark that the 
 Laos, the Shans , and the people called Ahom are, 
 or originally were the same, and once held Assam 
 and Bhotan under their dominion. 
 
 From the language of the Girnar inscription, 
 sect. 6 (p. 275 ante), we should infer that Bhotan, 
 Anam, and the island of Hainan were converted by 
 Godama. Laos and Ahom belong to Anam, that is, 
 Cochin China; and it appears that all those places 
 Avere formerly united under one Buddhistical govern- 
 ment. T'hai is the native name of the Siamese, and 
 their chief divisions are Laos, Shyans (or Ahom), 
 and Khamti. Their general complexion is light 
 broAvn, their hair is black and abundant, the nose not 
 flattened. The original conquerors Avere Ahom , the 
 alphabet Ahom, the language Ahom. The literature 
 of this language, preserved in the books of the Assam 
 
362 THE KARENS AND THEIR TRADITIONS. 
 
 priesthood, is remarkable for the entire absence of 
 doctrines that are expressly either Buddhist or Brah- 
 minical ;* which may probably be accounted for by the 
 circumstance asserted in the Buddhistic annals, that 
 Godama or Sakya himself instructed the Bhots and 
 Assamese; so that of course there would be no refer- 
 ence to himself as the Buddha to be worshipped — a 
 doctrine not inculcated until after his death. The 
 antiquities existing in Assam prove that it was for- 
 merly occupied by a people very superior to those 
 now holding it, who certainly are incapable of con- 
 structing works like the handsome bridges of stone 
 which with noble arches span some of the rivers, and 
 the erection of which the present inhabitants attri- 
 bute to the gods in an ancient period called by them 
 the time of the kings. f 
 
 Now, looking at the words Laos and Aliom as terms 
 applied to the same people, we obtain a very significant 
 indication; for, supposing we wrote Laos in Greek 
 letters and Ahoin in Hebrew, we get two words that 
 mean the same thing, namely, the people , or nation — 
 the term especially applied to the Hebrews by them- 
 selves. If we remember that the Sacce and the 
 Buddhists were driven from North-western India by 
 their Hindoo conquerors into Assam and Bhotan, and 
 Greek converts were known to be mixed with them, 
 two undefined names of people — Laos and Ahoin — may 
 be easily accounted for; and their strange connexion 
 with the Karens, at least in the north of Birmah, is 
 explained, since the Ahom or Ehom was the designa- 
 
 * See Latham’s Natural History of the Varieties of Man, pp. 21 and 22. 
 f American mission. — Maga. 
 
THE KARENS AND THEIR TRADITIONS. 363 
 
 tion of the races mixed with the royalty of Arracan, 
 and opposed to the pretensions of the King of Ava* 
 at a very early period of Birinese history. 
 
 I claim, then, for the Karens a right to Birmah as 
 the preoccupiers of the land, not as conquerors with 
 the sword, but with the doctrines of a people origin- 
 ally instructed by revelation ; and now I will proceed 
 to prove this by their own traditions. These people 
 are scattered over twelve degrees of latitude. On 
 the river Salwen they maintain a degree of indepen- 
 dence, but in all other parts of Birmah they are in 
 a most depressed condition. Besides the name of 
 Karens, they very tenaciously hold their right to a 
 name of sacred import to them, that is, P'lai. Now, 
 the similarity of this denomination to that of Pali , 
 which we know was the appellation of the early Bud- 
 dhists, whose capital was Pali-Bothra , and that the 
 name with the Buddhists, the Karens, and the He- 
 brews signifies separated and distinguished, we can 
 scarcely avoid believing that it sprung from the same 
 origin. In Pegu they are called Kadumi , the He- 
 brew for ancients. 
 
 But the Israelitish characteristics are fully seen — 
 1st, in their domestic habits; 2ndly, in their per- 
 sonal appearance and dress ; and 3rdly, in their reli- 
 gious traditions and expectations. Notwithstanding 
 that oppressors insist on their confining themselves 
 to the laborious cultivation of the land for the sake 
 of drawing taxes from them, they are really higher 
 in their domestic civilization than almost any people 
 
 * This name reminds us of the Hebrew word ava, and of the city and 
 district of Aven in Samaria. 
 
364 THE KARENS AND THEIR TRADITIONS. 
 
 of the East, for their women hold the same position 
 among them as ours with us, and there too prove 
 themselves worthy by their virtue and intelligence. 
 This higher character of the women doubtless arises 
 from the nobler ideas of the men with respect to the 
 domestic relations. They regard polygamy as a sin, 
 and honour the wife and mother as entitled to rule 
 alone in her department of the household. Their 
 general morality is superior, except with one dire 
 exception, namely, their intemperance. This, how- 
 ever, is not as with our sots, the degradation of a 
 daily madness, but is only exhibited in honour of 
 visitors and in their festivals. Their hospitality to 
 strangers of every class is extremely generous. 
 
 Their houses are better arranged for preserving the 
 decencies of life than amongst our poor, for they 
 always contrive to have several apartments for cook- 
 ing and sleeping, while one more open and larger is 
 reserved for visitors, or, in their absence, is used for 
 spinning or other home-work. 
 
 Tlieir industry is evinced in the fact that from the 
 soil they raise large supplies for themselves and for 
 the market. Their personal appearance and dress are 
 Jewish. Mr. Mason says their Jewish look cannot 
 fail to strike any one. They have a saying with regard 
 to the wearing the beard which sufficiently indicates 
 their distinction from the people of the same land — 
 “ A man with a beard belongs to the race of ancient 
 kings.” No people ever honoured the beard more 
 than the Hebrews, but the Birmese pluck out their 
 beard. 
 
 Their dress , as Mr. Mason observes, may be de- 
 
THE KARENS AND THEIR TRADITIONS. 
 
 365 
 
 scribed in the words of Jahn concerning that of 
 ancient Hebrews. The tunic of the men is embroi- 
 dered in the weaving, but that of the women with 
 the needle, as it was with the Hebrews as far back as 
 the time of Moses. Their clothing is in all respects 
 dissimilar from that of the Birmese. 
 
 The derivation of their language is said to be un- 
 known, but I find from Mr. Brown’s vocabulary that 
 about a fourth of their words are Birmese, and the rest 
 mostly like the Singpo and Jili, which is just what 
 might have been expected from their associations, 
 in the absence of any literature among them. Yet 
 there is this remarkable peculiarity in their speech — 
 their words always terminate in a vowel, thus im- 
 parting a mellifluous tone to their words, greatly dis- 
 tinguishing it from those of other people of that 
 country. This, again, connects them with the Pali, 
 and also with the Bhotans and the Ahom, whose 
 language was likewise so distinguished; indeed, the 
 Karens have many words in common with those 
 people, especially in relation to religious ideas ; a cir- 
 cumstance that confirms the notion that they had a 
 common origin. 
 
 The most striking of their sacred words is their 
 name for the Deity, that is, Yoowali , a word precisely 
 similar to that in the inscriptions of Girnar and 
 Delhi. The importance of this word may well de- 
 tain our attention aAvhile. Javo, evidently a con- 
 traction of Jehovah, is the word signifying the 
 Supreme in Tibet and Bhotan. The singular term 
 Owah-ri cliu is also used to designate the Deity amongst 
 the intelligent Lamas of Bhotan; a term which, re- 
 
366 THE KARENS AND THEIR TRADITIONS. 
 
 garding Owcili as equivalent to Jehovah, being indeed 
 the same word without the initial, in Hebrew means 
 the Lord is his guide. When a Lama of Bhotan was 
 asked why he did not bow the head or even look at 
 an image, he replied, “ Oicah is all around my head, 
 and it is not right to bow before images, as if he 
 were more before than behind me and everywhere.”* 
 When we consider this reply in conjunction with the 
 fact that in Bhotan the image of Buddha is shut up 
 out of sight, within a tomb-like shrine built in the 
 form of a parallelogram, like the Hebrew temple, with 
 the sides opposite the cardinal points, we find a two- 
 fold indication that the worship taught of old in 
 that country repudiated idolatry and pointed to iiim 
 who fills all space. When God revealed Himself to 
 Moses He said, “ This is my name [ Jehovah ] for ever, 
 and my memorial to all generations.” The presence 
 of this name in the worship of any people is, then, a 
 notable circumstance. We have traced it to the Sac® 
 and Buddhists of Northern India, Tibet, and Bhotan, 
 and also among the Karens. Are not these people, 
 then, interested in the promises connected with those 
 who revere that name? Wherever this name is re- 
 corded God says he will bless those who use it in 
 supplication. (Exod. xx. 24.) The triple blessing 
 on Israel is thus declared : u And they shall put my 
 name on the children of Israel, and I will bless them.” 
 (Numbers vi. 23.) This name is to be dreadful 
 among the heathen. (Mai. i. 14.) In sanctifying 
 this name the seed of Jacob is to be preserved from 
 
 * Account of Bhotan, by Kishen Kant Bose, Asiatic Res. vol. xv. p. 128. 
 
THE KARENS AND THEIR TRADITIONS. 367 
 
 utter shame. (Isai. xxix. 23.) In this name those 
 who erred in spirit should come to understanding, 
 and the murmurers learn doctrine. (Isai. xxix. 24.) 
 In this name the wisdom of God’s providence is to 
 be justified. (Isai. xli. 25.) The multitudes brought 
 through the fire calling on this name shall be 
 heard. (Zech. xiii. 9.) This name, then, will guide 
 us to the remnants of Israel. 
 
 Tite traditions of the Karens are the most striking 
 indications of their Israelitish origirf : but even their 
 corrupt usages indicate the same. Thus, although 
 acknowledging the Supreme, they, as the corrupt 
 Israelites did, propitiate evil spirits. They are divided 
 into two sects, one sacrificing hogs and fowls to evil 
 spirits; but the other, called Purai, will not sacrifice 
 to those beings, and regard hogs with detestation. 
 They say that formerly they offered oxen in sacrifice. 
 They account for their use of the bones of fowls for 
 divination in a singular manner, asserting that God 
 ( Yoowah) in ancient times gave them his word written 
 on leather , but that the family to whose custody it 
 was committed having laid it by on a shelf, a fowl 
 scratched it down, and it was destroyed by swine. This 
 gave rise to the employment of the bones of the fowl 
 for superstitious purposes. Compare with this the 
 sacrifice of fowls by the Yezidees of Koordistan, the 
 worship of the cock by the Assyrians, and the offering 
 of the fowl, male and female, as an atonement for 
 man and woman, by Jewish families in the East.* 
 Socrates, too, desired a cock to be sacrificed to the 
 
 * See Narrative of a Mission to the Jews from the Church of Scotland, 
 p. 405. 
 
368 THE KARENS AND THEIR TRADITIONS. 
 
 god of health, as if to express his hope of well-being 
 after death. This form of sacrifice amongst the 
 Karens connects them, therefore, with other people 
 than those who surround them, as does, also, their 
 employment of wizards or prophets to curse their 
 enemies, as Balak employed Balaam, though they 
 acknowledge a traditional law forbidding the practice, 
 and their saying is, “ Curse not, lest you curse your- 
 selves.” 
 
 They praise their Maker in these words : — 
 
 “ He was in the beginning of the world ; 
 
 God is endless and eternal ; 
 
 He was in the beginning of the world ; 
 
 God is unchangeable and eternal : 
 
 He existed in ancient time at the beginning .” 
 
 Now, remembering that they call the Creator 
 Yoowah , or Yoovah, we cannot avoid connecting this 
 hymn in praise of his power with the words of the 
 seer, who, with the sublimity of simple truth, lays 
 the foundation of all faith in the grand words — 
 
 “ In the beginning God created the heavens and the 
 earth.” 
 
 But the original of the Karen thought is more 
 plainly manifest in the following passages of tradition 
 obtained by Mr. Wade, a missionary, from a Moul- 
 main Karen, who had no knowledge beyond what he 
 acquired amongst his own people : — 
 
 “ God created heaven and earth. The creation of 
 heaven and earth was finished. 
 
 “ He created again, creating man. At first he 
 
THE KARENS AND THEIR TRADITIONS. 
 
 369 
 
 created earth, and then he created man. The 
 creation of man was finished. 
 
 “ He created woman. He took a rib out of man, 
 and created again, creating woman. The 
 
 O’ O 
 
 creation of woman was finished. 
 
 “ He created again, creating life. Father God 
 said I love my son and my daughter, I will give 
 them my great life. He breathed a little of 
 his life into the nostrils of the two; they came 
 to life, and became real human beings. The 
 creation of man was finished.” 
 
 In similar language the creation of food and drink, 
 water and fire, quadrupeds and birds, is described as 
 finished. Comment is unnecessary. 
 
 They account for the origin of death thus: “In 
 the beginning God, to try man, created the tree of 
 death and the tree of life, saying of the tree of death, 
 Eat it not.” “ But man disobeyed and ate fruit 
 from the tree of death, and the tree of life God hid, 
 and since that time men die.” 
 
 They say that Satan introduced sin, which they 
 call adultery against God, as the Hebrew prophets 
 also do. They believe that Satan was once a holy 
 being, who for some sin was cast out of heaven, and 
 then he deceived the son and daughter of God. Satan 
 came into the garden and said to them : “ Why are 
 you here?” “ Our Father God put us here.” “ What 
 do you eat?” “ The fruit of many trees, but of one 
 tree God said, Eat not; if you eat, you will die.” Then 
 said Satan, “ The heart of your Father God is not 
 with you : this is the sweetest of all. Let each one 
 
 B B 
 
370 THE KARENS AND THEIR TRADITIONS. 
 
 eat a single fruit, then you will know.” The man 
 replied, “Our Father God said, Eat not,” and so 
 saying he went away; but the woman listened to 
 Satan, who said to her, “ Now go give the fruit to 
 your husband.” So she coaxed her husband, and 
 Satan laughed. On the following morning they were 
 silent before God, and God said, “ You have ate the 
 fruit that is not good ; you shall die.” 
 
 They look for a Saviour who is the Supreme God, 
 and yet a sufferer, for it is Yoowali who is to come to 
 suffer, that all men may be happy. 
 
 They speak of the dispersion in these words : — 
 
 “ Men were all brethren ; 
 
 They had all the language of God, 
 
 But they disbelieved the language of God, 
 
 And became enemies to each other. 
 
 Because they disbelieved God, 
 
 Their language Avas divided.” 
 
 Their moral code, which contains the substance of 
 every injunction in the decalogue, is the more re- 
 markable that in the midst of image worshippers it 
 forbids idolatry. They say, “We have no king, 
 because we feared not God,” using the very word of 
 Hosea (x. 3). Though they deem themselves wan- 
 derers and outcasts, under a curse for their transgres- 
 sions, attributing the loss of their king and their 
 books to this cause, they yet assert that God loves 
 them above all other people, and will yet save them. 
 But the strangest point of their confidence in God 
 amidst persecution, is the expectation of being re- 
 stored to a royal state, when they “ shall dwell in the 
 
THE KARENS AND THEIR TRADITIONS. 371 
 
 city with the golden palace.” They expect their 
 king and Saviour shortly to appear, and exhort each 
 other to pray for his coming in these words : — 
 
 “ Though the flowers fade, they bloom again. 
 
 At the appointed time our fathers’ Jehovah 
 will return. 
 
 That Jehovah [ Yoowah ] may bring the moun- 
 tain height, 
 
 Let us pray both great and small, 
 
 That Jehovah may prepare the mountain height , 
 
 Friends and brethren, let us pray.” 
 
 Almost all that is past or promised of greatness in 
 Israel is connected with mountains, as if the Divine 
 majesty were, so to say, naturally associated with the 
 sublimer parts of the earth. But the language of 
 the poor Karen’s prayer especially reminds us of 
 the words of Isaiah : “ It shall come to pass in the last 
 days, that the mountain of the Lord’s house shall be 
 established in the tops of the mountains . . . and all 
 nations shall flow unto it” (ii. 2). Ezekiel also 
 predicts a like exaltation : “ This is the law of the 
 house upon the top of the mountain ; the whole limit 
 thereof round about shall be most holy” (xliii. 12). 
 In anticipating the results of the conquest of death 
 by Him who “ led captivity captive,” the Psalmist 
 exclaims, “ Why leap ye, ye high hills [or literally 
 mountains of heights'] ? This is the mountain which 
 God desireth to dwell in, yea the Lord will dwell in 
 it for ever.” (Ps. lxviii. 16.) We know not whence 
 the Karens could have derived their ideas of the 
 mountain height as the peculiar abode of Jehovah but 
 
 B b 2 
 
372 THE KARENS AND THEIR TRADITIONS. 
 
 from Hebrew tradition, unless, indeed, it came to 
 them from Tibet and Bhotan, where the same notions 
 prevail, being conveyed there by the teachers of 
 Buddhism, and, therefore, clearly from a Hebrew 
 source; thus accounting for the establishment of an 
 ancient mountain centre of religious dominion, both 
 in Bhotan and in Tibet, the Red or Golden Mountain, 
 near Lha-sha , being still the residence of the Grand 
 Lama , the supposed incarnation of Deity.* 
 
 The coming of the Karen king, bringing the holy 
 mountain, is associated with the expectation of bless- 
 edness to all nations, as in Isaiah. 
 
 “ When the Karen king arrives 
 There will be but one monarch, — 
 
 There will be neither rich nor poor. 
 
 Everything will be happy; 
 
 The beasts will be happy, 
 
 Lions and leopards will lose their savageness.’' 
 
 That the Karens did not derive their ideas from a 
 Christian source is evident from the fact that they 
 are not trusting to a Saviour that has come, but that 
 is coming. Besides, neither the cross, nor baptism, 
 nor the Lord’s supper, nor any circumstance con- 
 nected with Christ, not even the name, is mentioned 
 in their traditions. Nor do they trace their opinions 
 to any teacher, but always assert that what they 
 believe to be true was communicated to them by God 
 Himself, through men inspired, or rather through a 
 book which God Himself wrote. The phraseology of 
 
 * Csoma Korosi, Tibet Gram. p. 198. 
 
THE KARENS AND THEIR TRADITIONS. 373 
 
 their traditions is as Hebraic as their ideas. Their 
 poems are arranged “ in parallelisms with a certain 
 equality or resemblance between members of the 
 same period, so that in two lines or members of the 
 same period things shall for the most part answer 
 to things, and words to words, as if fitted to each 
 other by a kind of rule or measure.” For instance, 
 
 “ The judgment is a rope of seven coils, 
 
 The law is a rope of seven coils, 
 
 Freed from one, a coil remains, still another coil, 
 Delivered from one, a coil remains, still another 
 coil.” 
 
 These verses are worthy of attention, not only for 
 their structure, but also as referring to the law in a 
 definite sense, and that also in connexion with its 
 perfection and comprehensiveness as expressed by 
 the number seven. This use of the number seven 
 is common among them. The Karens, like the 
 Hebrews, not only compose their songs in corre- 
 sponding parts, but also chant them, with the aid of 
 instrumental music, alternately by opposite choirs. 
 
 It would occupy too much time to enumerate all 
 the particulars in which the Karens indicate their 
 descent from Israelites; and if we could, some would 
 say, they cannot belong to them, because the seal of 
 the covenant, circumcision, is wanting. But this 
 looking for the seal of the covenant in a people who 
 were cast out because they had forsaken the cove- 
 nant, seems somewhat absurd. How could they 
 have been lost with the seal upon them, for it could 
 be no seal or sign if not acknowledged by themselves, 
 
374 THE KARENS AND THEIR TRADITIONS. 
 
 or else the Turks are as good Israelites as any in 
 Palestine? If we are to abide by the words of pro- 
 phecy, let us abide by them ; but from them we learn 
 that the outcast Israelites despised the covenant 
 (Ezek. xvii. 15, 18, 19), and were recompensed ac- 
 cordingly; though, ultimately, a new and everlasting 
 covenant is to be established with them, not by 
 circumcision, but the law in their hearts. 
 
 The Karens are remarkably prepared for evangeli- 
 zation, for they expect white foreigners from the West 
 to be their enlighteners, and are, therefore, more 
 attentive to missionaries, and more rapidly receiving 
 Christian ideas than any other people in the world, 
 which I regard as itself a sign to which Ave do well to 
 give heed. They look for the restoration of their 
 God-written book, and in the Bible they recognise it. 
 One of their prophets composed some verses, which 
 are sung through many parts of their country, with 
 a firm belief in their speedy fulfilment. 
 
 “ The clouds rise up in the dark dark heavens, 
 
 The end of the world draws near; 
 
 The clouds rise up in the pale pale heavens; 
 
 The end of the world has come. 
 
 The grand mother has finished weaving. 
 
 Happiness will return to the land, and peace like 
 a river. 
 
 “ The ten virtues, the nine virtues, the duties of 
 virtue, 
 
 All the virtues will return to us now; 
 
 With strong desire I thirst for mother’s milk, 
 
 Without partaking of which I cannot live. 
 
THE KARENS AND THEIR TRADITIONS. 375 
 
 “ The time draws near, 
 
 Act with one accord together; act virtuously. 
 The wooden staff, the iron staff, 
 
 Is stretched forth; people are produced; 
 
 The wooden staff, the silver staff, 
 
 Is stretched forth, the town is obtained, the city 
 raised, 
 
 The harmonious people, the united, 
 
 Shall dwell in the new town, the new city. 
 
 Sing praise to God, sing pleasantly — 
 
 Worship as evening comes, 
 
 Praise God with one accord, 
 
 Worship at evening tide, 
 
 Unitedly praise God.” 
 
 The ten virtues seem to refer to the ten laws, but 
 the distinction between the nine and the ten points to 
 the abstract and relative virtues of the Buddhistic 
 creed. The ancient Israelites called Jerusalem the 
 mother , hence St. Paul calls the Church Jerusalem, 
 “the mother of us all.” Mother’s milk means the 
 food of the soul, true religion. The Karens, like the 
 Israelites of old, use staves or rods as emblems of 
 authority and power. Putting these ideas together, 
 with the mention of “ peace as a river,” we have 
 several of the most striking passages of prophecy 
 brought to mind. Isaiah, in describing the city of 
 God, represents Jehovah as saying, “ I will extend 
 peace to her like a river” (lxvi. 12), having first 
 compared the satisfaction arising from the abundance 
 of her glory to drawing milk from breasts of consola- 
 tion. And Ezekiel says, “ Thy mother is like a 
 
376 TIIE KARENS AND THEIR TRADITIONS. 
 
 vine planted by the waters . . . she had strong rods 
 [staves] for sceptres of them that bare rule” (xix. 
 10 , 11 ). 
 
 The wail of the Karens over their dead affords us 
 a point of association with old Saxon superstitions. 
 The assembled company, in answer to one of their 
 number who six times exclaims, “ What is the matter?” 
 chant these words : 1 . Ascending the trunk. 2. Taking 
 the fruit. 3. Descending the branch. 4. Descending 
 the trunk. 5. Depositing the fruit. This is repeated 
 in several languages, one of which is called the old 
 language , but what that is has not been stated. The 
 gathering and depositing the fruit must signify the 
 fruit of life. Those who are conversant with northern 
 antiquities will be reminded of the Yggdrasil , or 
 tree emblematic of life, at the root of which vices 
 gnaw like snakes, but the soul that ultimately 
 climbs it gathers fruit, and rests amidst perennial 
 verdure. 
 
 When the body is buried, a bone is taken to repre- 
 sent the person,* and at a convenient season a feast 
 is made, booths are erected by some stream, and the 
 friends of the deceased assemble in the evening to 
 sing a long dirge around the bone. At the close of 
 the ceremony, a bangle is suspended by a string over 
 a cup of rice; the departed spirit is then called. 
 When the spirit answers the string trembles, the 
 bangle turns round, and the string snaps as if by 
 miracle. If no answer is returned, the spirit is sup- 
 posed to have gone to a bad place. We must leave 
 
 * The Hebrews use the term bone for person, and think there is one bone 
 that never decays. 
 
THE KARENS AND THEIR TRADITIONS. 
 
 377 
 
 those of our day who are themselves familiars, or at 
 least intimate with the legerdemain of spirits, to 
 account for the fact that any spirit ever answers in 
 so singular a manner. 
 
 The Karens are not a scanty and scattered people, 
 nor bound to a small tract of country as if the remains 
 of some ancient colony ; but they extend at intervals 
 over at least twelve degrees of latitude, and ten of 
 longitude, and are calculated by some authorities to 
 equal in number the inhabitants of England. The 
 white Miaou-tse , a people occupying the hill country 
 of central China, present many points of resemblance 
 to the Karens. They are very brave and independent, 
 and at certain periods sacrifice an ox without blemish 
 to the Great Father, as Karens state they formerly 
 were accustomed to do. Were not this volume already 
 too large, it would be interesting to follow out the 
 points of similarity between these two remarkable 
 peoples, so completely standing apart from those 
 around them; but I refer to the Miaou-tse here only 
 to observe that it is amongst them that the Old Tes- 
 tament is said to have existed from time immemorial. 
 One of them among the insurgents at Chim- 
 Riang-foo , told Sir G. Bonham, in 1853, that the 
 sacred volume came to them from Heaven two thou- 
 sand years ago.* 
 
 The Karens have a singular custom of painting 
 two of the posts or pillars of their houses, the one 
 white and the other red , in reference to their deliver- 
 ance from danger; which possibly may be derived 
 
 * The Times, Aug. 1853. 
 
378 THE KARENS AND THEIR TRADITIONS. 
 
 from the smearing of blood on the door-posts of the 
 Hebrews at stated seasons as an ordinance for ever, 
 in remembrance of the Divine interposition on their 
 behalf when the destroying angel destroyed the first- 
 born of Egypt, and spared them on the appearance of 
 this sign. (Exod. xii. 22.) 
 
 The Karens walk round the dead to make, as they 
 say, a smooth or even path back to the starting point, 
 by which they appear to mean a complete religious 
 service. There is a curious coincidence between 
 this practice and that of the Bhotans, whose only 
 form of public worship used to be just such a proces- 
 sion around the shrine of Buddha. The Lamas of 
 Tibet deem it of the first importance that their cere- 
 monial circumambulations of holy places should be 
 performed in a smooth or even line, as the least devi- 
 ation would vitiate their devotion and destroy its 
 merit. The Hebrew priests were accustomed to walk 
 round the altar at the time of oblation (Ps. xxvi. 6), 
 and the Jews to this day walk seven times round the 
 coffins of their departed friends. These usages ex- 
 plain the frequent mention of treadings by the pro- 
 phets, as if they were appointed parts of worship. 
 
 Some of the offerings of the Karens resemble the 
 first-fruits presented by the Jews; others resemble 
 the peace-offerings, in which part of the sacrifice 
 belongs to the priest, while the remainder is partaken 
 of by the offerer and his friends. The hill tribes of 
 Assam, as well as the Karens, consider the touch of 
 a dead body a cause of pollution ; which, however, 
 may be removed either by sprinkling or washing 
 
THE KARENS AND THEIR TRADITIONS. 379 
 
 with water, as amongst the Hebrews : “ Whosoever 
 
 toucheth the dead body of a man and purifieth not 
 himself, defileth the tabernacle of the Lord; because 
 the water of separation was not sprinkled upon him, 
 he shall be unclean.” (Num. xix. 13.) 
 
 I might revert to the strange position of our friends, 
 the Hebrews of Malabar, who call themselves Beni- 
 Israel ; and I might enlarge concerning the Israelitish 
 people in the heart of China, and direct attention to the 
 Sikhs, who, in spite of their seeming recent rise as a 
 nation, offer many marks of Israelitish origin, but who, 
 like the Karens, are proud to stand shoulder to shoulder 
 with Britons to fight our enemies; and much might 
 be said to strengthen the argument of this volume by 
 facts in relation to them all, both as fulfilling pro- 
 phecy and as showing signs of the linking together of 
 the remnants of the peculiar people for great purposes 
 speedily to be consummated in respect to the whole 
 earth ; but the field of inquiry is too extensive to be 
 now surveyed. 
 
 Having thus in some sort accomplished my endea- 
 vour to set before the reader a few of the more evi- 
 dent reasons for regarding the Saxons of the West as 
 the descendants of the Saca3 of the East, and shown 
 the connexion of these with the Buddhists and the 
 Buddhists with the children of Israel — having also 
 pointed to a remarkable but hitherto an obscure 
 people as exhibiting indications of the same deriva- 
 tion as our own — in conclusion I commend the subject 
 and its treatment to the generous consideration of the 
 reader, if only on ethnological grounds, though the 
 
380 THE KARENS AND THEIR TRADITIONS. 
 
 writer cannot but believe that the facts presented 
 tend to indicate how a man 
 
 “ May find a stronger faith his own ; 
 
 Tor Power is with him in the night, 
 
 Which makes the darkness and the light, 
 
 And dwells not in the light alone, 
 
 “ But in the darkness and the cloud, 
 
 As over Sinai’s peaks of old, 
 
 While Israel made their gods of gold, 
 
 Although the trumpet blew so loud.” 
 
APPENDIX. 
 
 The Lotus (see p. 5). 
 
 It is evident that the lotus was not borrowed from India, 
 as it was the favourite plant of Egypt before the Hindoos had 
 established their religion there. The Nymphcea lotus grows in 
 ponds and small channels in the Delta during the inundation ; 
 but it is not found in the Nile itself. It is nearly the same as 
 our white water-lily. The remarkable circumstance connected 
 with the Buddhists' use of it is the name by which they espe- 
 cially distinguish it, at least in Tibet and the north of India, 
 where it is called nenuphar; a name so similar to that applied 
 to it in Arabic, nufdr, that it can scarcely have had a different 
 origin. The Egyptian god Nofr-Atmoo bore it on his head, and 
 the name nufar is probably related to nofr, signifying good. 
 
 See a note by Sir J. G. Wilkinson in Rawlinson’s Herodotus, 
 vol. ii. p. 149. 
 
 Kings of the East (see p. 6, &c.). 
 
 The Kings of the East are supposed by some learned persons 
 to he found at present in our little island home and the India 
 House. But even if we were the dominant and king-like 
 powers of the Orient hemisphere, we should not quite fulfil the 
 terms supposed to he conveyed in the passage of Scripture 
 which announces the drying up of the Euphrates in preparation 
 for the passage of those kings, as unfortunately the original 
 
382 
 
 APPENDIX. 
 
 words do not mean kings of the East, but from the East. 
 (Rev. xii. 16.) I know not on what grounds it is understood 
 that those predicted kings are to be Israelites, unless it be such 
 passages as that of Isaiah, which declares that there shall be a 
 highway for the remnant of God’s people, “ which shall be 
 left from Assyria, like as it was to Israel in the day that he 
 came up out of the land of Egypt.” (Isai. xi. 16.) There are 
 other kings to come from the sun-rising, and they are coming 
 even now. The younger Sacs, the States’ men, are going 
 forth from the Western hemisphere, with the authority of 
 might and knowledge, to claim kindredship with the Japanese, 
 or Jabans, in the furthest East ; but they will meet with Saxon 
 blood already there, and the eagle sign of royalty will be 
 found amongst the rulers of the eastern isles. There is 
 another mighty Saxon branch in China, too, who makes the 
 Tartars tremble. He calls himself King of the East Country; 
 and, if we mistake not, there is Saxon blood in the grand rebel 
 who has turned the old “celestial” empire upside down. 
 Capt. Fishbourne says that one of the insurgent chiefs whom 
 he saw “ sitting as a judge, was a fine handsome man, with a 
 long brilliantly-black beard, and rather a European counte- 
 nance, somewhat Jewish.”* (See p. 377 supra.) 
 
 “ An important element in the early success of this revolu- 
 tionary movement in China was the fact of its rising in the 
 vicinity of the mountains occupied by the Miou-tze, a race of 
 independent mountaineers, who never submitted to the Tartar, 
 nor, indeed, to any yoke, or adopted their badges of slavery 
 or any custom indicative of it. There must have been some 
 principles and some influences more than ordinary amongst 
 them to have kept them thus separate in the midst of a people 
 who seem to have had more than ordinary power to permeate 
 and pervade other races, showing them to possess an inde- 
 structibility of race like the Jews.”\ 
 
 We may, then, look even to China for kings from the East, 
 
 * Fiskbourne’s Impressions of China, p. 152. 
 f Idem, p. 37. 
 
APPENDIX. 
 
 383 
 
 who yet may gather from the Hebrew Scriptures, which they 
 have already adopted as their own, that there is some country 
 in the West to which prophecy points them as their rightful 
 possession and their home. The presence of a Hebrew people 
 in the heart of China who have preserved amongst them the 
 Hebrew worship from time immemorial is a remarkable fact, 
 and may yet be found to bear upon the pretensions of the 
 iconoclasts of the Flowery Empire. 
 
 But the revolutionists will meet the kindred blood of Saxons 
 from the West, and be persuaded into peace because they have 
 power. Alas ! they, too, like all Saxons, wield the sword in 
 the name of Jesus Christ ; but therein is prophecy fulfilled, 
 for the Lord and Prince of Peace has sent not peace, but a 
 sword amongst all who know Him not in spirit. The Saxons 
 of the faith from the West shall mingle with those from the 
 East, and shall persuade them, and that not with steel, but 
 with ideas, until there shall not be found a land unopened to 
 the commerce and the Christianity of the Saxons, except, 
 perchance, where some Antichrist lifts up the crucifix to defy 
 the cross ; or, like the Moslems, appeal to a fading crescent 
 and a contradiction — as if the moon had not borrowed all her 
 light from the sun — as if Mohammedism had any good in it 
 not derived from Christ. 
 
 The Word Saxon (see p. 89). 
 
 Of the fanciful derivations of the name Saxon, Higden, in 
 his Poli/cronicon (i. 26 ; quoted in Mallet’s “ Northern An- 
 tiquities), affords an odd instance, for he derives the etymology 
 of the word by a mere play upon the Latin for a stone ; for, 
 quaintly says he, “ Men of that countree ben more lyghter 
 and stronger on the sea than other scummers and thieves of 
 the sea, and pursue theyr enemyes full hard by water and by 
 londe, and ben called Saxones of Saxum, that is a stone ; they 
 ben as harde as stones, and as uneasy to fare with.” May 
 their enemies always find them so. 
 
384 
 
 APPENDIX. 
 
 Weapons portrayed in Buddhistic Bas-reliefs 
 (see Chap. X. and p. 176). 
 
 The weapons represented in the bas-reliefs at Sanchi belong 
 to a period immediately preceding our era, and no doubt they 
 were the weapons of the people who are also represented 
 in those bas-reliefs. Those people we have shown to have been 
 worshippers of Sale, to have been designated by a Hebrew 
 superscription as those who come from afar, and to have 
 been known as the Saks. A trident like that in the hand of 
 Britannia forms their flag-staff, and their banner, blue and 
 red, bears on it the cross of St. George. All their weapons 
 are ornamented with emblems of their religion, namely, that 
 of Sakya, and consist of bows and arrows, shields (with the 
 St. George’s cross), spears, and battle-axes. Their axes, how- 
 ever, are of two kinds, one of iron and the other evidently 
 of stone. This is a point worthy of especial observation. I 
 here present a copy of an axe as sculptured on a memorial 
 pillar at Sanchi (or Sachi), and which Major Cunningham* 
 
 A calls a felling axe. Now, an 
 instrument of this construc- 
 tion can be no other than a 
 flint axe, the flint being fastened into the slit handle with a 
 moist thong, which becomes exceedingly firm when dry. It 
 is interesting to find that the early Saxons and Goths of the 
 West also employed similar instruments, in addition to those 
 formed of iron. In the late discussion on the flint instru- 
 ments found in the drift, it has been asserted that those who 
 used them must have been savages incapable of manufacturing 
 iron. This assertion is an error, for flint implements of the 
 same form are found, together with iron, in the tombs of 
 ancient Germans, according to Brotier ) and, indeed, we find, 
 from the Annals of Tacitus, bk. ii. s. 14, that iron being 
 scarce, was provided only for the foremost ranks amongst the 
 
 * Now Lieutenant-Colonel. 
 
APPENDIX. 
 
 3S5 
 
 Germans in battle. The flint implements discovered in the 
 drift at Abbeville, Amiens, &c., a number of which I have 
 seen, in general form precisely resemble the drawing above 
 given. With respect to the flint implements found in the 
 drift, the antiquity of their deposit may be very fallaciously 
 exaggerated if we do not remember (1) that our Saxon fore- 
 fathers used exactly such weapons ; (2) that they are dis- 
 covered only in such drift as may have resulted from com- 
 paratively recent flood or upheaval ; and (3) that the strata 
 of such drift lie according to the specific gravity of their 
 materials — first mould, then clayey soil, then chalk debris, then 
 fine calcareous sand, with recent and comminuted shells, and 
 at bottom flinty gravel — flint with those flint implements, 
 and flinty fossils here and there. This is precisely the order in 
 which they would be deposited if now mixed all up together 
 with water, left at rest, and drained; and, indeed, if we ex- 
 amine similar deposits which we know to be recent, and where 
 similar materials abound, as in the borders of Romney Marsh 
 and Pevensey Level, a similar stratification will be found. 
 
 Those who claim a vast antiquity for those flint implements 
 found in the drift should consider more than they seem to 
 have done that gravitation is constantly at work with the help 
 of water on the loose materials of our earth, and arrano-ino- 
 
 O b 
 
 them by imperceptible, but yet, in process of time, very measur- 
 able degrees into order according to their weight. This is said 
 with a strong feeling on the subject, but yet with the highest 
 respect for the very admirable geologists who, doubtless re- 
 specting only truth, have judged that the flints found in the 
 drift afford demonstration of vastly higher antiquity for the 
 human race than any other evidence will allow us to believe. 
 
 The Doctrines of Buddha (see Chap. IX. p. 180). 
 
 Buddhism was introduced into China about the year 70 
 a.d., and from the literary character of the Chinese we may 
 expect to see the doctrines of Buddha well preserved in that 
 
 C C 
 
386 
 
 APPENDIX. 
 
 country. They are taught in colleges to the priests alone, 
 reminding us of the schools of the prophets among the 
 Israelites. In a work quoted hy Mr. Medhurst,* the doc- 
 trines of Buddha are summed up in brief as an exhortation to 
 fix the mind on Buddha, and thus draw the soul to good 
 thoughts ; since, if men truly think of Buddha and pray men- 
 tally, they must necessarily become like him and ascend to 
 heaven, according to his oath, that if men faithfully repeated 
 his name they should attain life in his kingdom, in that 
 golden land where all beauty abounds, wisdom is perfect, and 
 no sorrow can come. This paradise is said to be in the West, 
 to which the faithful are to turn in their prayers, always re- 
 peating O-me-to-Fuh; that is, Amitu Buddha, which is really 
 Hebrew, and means Buddha is his truth or faithfulness. 
 Believers are to act as always in the presence of Buddha and 
 of death, that heaven may rejoice with them. The Supreme is 
 represented, in a passage quoted hy Hue from “ the Forty-two 
 Points of Instruction,” as uttering his commandments in the 
 formula of Moses, thus: — “The Supreme Being spake these 
 words and said: There are ten kinds of evil acts,” &c. From 
 Csoma Korosi t we learn that Buddhism is compendated by 
 Tibetan Lamas in this Sloka : — 
 
 “ No vice is to be committed, 
 
 Virtue must be perfectly practised, 
 
 Subdue your thoughts [lusts] entirely, 
 
 This is the doctrine of Buddha.” 
 
 From the same authority we learn that Buddha is said to 
 have comprised all his commandments in these words : “ What- 
 soever is unpleasing to yourself never do to another.” 
 “ Whatever happiness is in the world arises from a wish for 
 the welfare of others.” Sentences so Christian in their spirit 
 appear as if borrowed from the New Testament. And that 
 Sakya founded his mission on the right principle is evident 
 from his saying, “ As gold is tried hy burning, cutting, and 
 filing, the learned must examine my doctrines and receive 
 
 * China, by W. H. Medhurst, p. 206. + Tibetan Diet. p. 168. 
 
APPENDIX. 
 
 387 
 
 them accordingly, and not out of respect to me.”* Whether 
 these sentences are really Sakya’s or not, so far as the 
 Buddhists of China and Tibet adopt them, they are prepared 
 to repudiate mere dogmatism ; and this accords well with their 
 declared desire to seek truth through all channels ; and, there- 
 fore, when the Tartar rule of China over Tibet is brought to 
 an end, as it soon will be, a fine field for Christian effort will 
 be open, and many millions of readers be ready for the Bible. 
 
 On the Budh Alphabet (see p. 231). 
 
 The names of the letters of the Hebrew alphabet do not so 
 fully correspond with the forms of the Hebrew letters now in 
 use, as they do with the forms of the ancient Budh letters. 
 This is a fair argument in favour of these being the letters 
 originally designated in the Hebrew alphabet. The Aleph of 
 the present Hebrew is not nearly so like a bull’s head (with 
 horns) as the equivalent letter of the Budh, which, seen as in 
 the direction it is supposed to stand to one going towards it. 
 
 precisely resembling the Phoenician and ancient Hebrew. Its 
 position does not alter its character. In the Budh alphabet 
 the triangle below, or on the right side of the line, is some- 
 times used for A, and sometimes the other part of the letter 
 stands for it, as when pointed, but altogether it is essentially 
 the same as our capital A, only with a longer line across it. 
 The Budh letter B is square, so more like Beth, i.e., a house. 
 The Budh G is more like the head and neck of a camel than 
 the modern Gimel. The D is exactly a door c; ti which the 
 modern Daleth is not. The modern lie is not like an airhole, 
 the Budh letter is ”. The modern Van is not a hook, but 
 the Budh Y is. The Zain is less like a weapon than the 
 Budh equivalent, which resembles the Assyrian boomerang. 
 
 really represents 
 
 was its earliest form, 
 
 * Tibetan Diet., p. 168._ 
 
 CQ 2 
 
 I 
 
388 
 
 APPENDIX. 
 
 The Cheth is of doubtful meaning; but, if it meant a fender, as 
 is probable, the Budh letter most resembles this in its earliest 
 forms. Teth signifies a serpent with its tail in its mouth, as 
 the ancients represented eternity ; the circle is the Budh Teth. 
 Yod means a hand ; the Budh Yod is a hand with the thumb 
 bent on the palm and either three or four fingers extended. 
 Gaph is the closed hand, which we see in the Budh letter 
 more plainly than in the modern Hebrew. Mem is water in a 
 vessel which the Budh M represents. The Budh Nun is very 
 similar to that of the modern Hebrew ; how far it is like a 
 fish is a matter of fancy. Samech signifies an arm-chair or 
 support, which the Budh letter S resembles. The Budh 
 Ain represents the eyebrows ™ , quasi eye, something like the 
 Greek Epsilon, of which it is the equivalent. Peh is a vessel 
 with its mouth uncovered, an open B, like the Budh P. 
 Sadde in the Budh is formed of S and D united, representing 
 a hook well fitted to seize anything, which the word Sadde 
 signifies. The Budh Koph f is more like an axe than that of 
 the modern Hebrew. The Rabbinical Resh is like that of the 
 old Budh R, a curved line £ = the back of the head. The 
 Budh Tau is precisely that of the Samaritan when unpointed, 
 like Y inverted, A, being part of the cross originally used as 
 a mark on cattle, as the name of the letter signifies. The 
 transition of form between the Budh letters and the modern 
 Hebrew is seen in the Cabul alphabet. 
 
 The vowel marks of Budh letters are very simple. As 
 
 I, 
 
 v 
 
 -ft 
 
 may be seen thus : — I-* a 
 
 ,V 0 
 
 1 v 'V 
 
 M- <7 
 
 The basis of the vowels is an upright line like the Arabic 
 Oliph ; on this the vowels form a regular scale from i the highest 
 vowel, down to u the lowest; the i being placed upright and 
 pointing upwards at the top, and the other vowels descending 
 at different tangents from the side of the upright line, accord- 
 ing to the depth of their sound, double vowels or diphthongs 
 
APPENDIX. 
 
 389 
 
 being formed by two lines at different depths, — a mode of 
 proceeding that gives a scientific simplicity and precision to 
 the writing of the language. 
 
 Naneli Ghat Inscription (p. 250). 
 
 There is one other inscription found at “Joonur,” on the 
 wall of a rock-chamber near the' summit of Naneh Ghat. As 
 this inscription is in keeping with those on the Girnar rock 
 and the pillars at Delhi, I will append what appears to me its 
 correct rendering. The characters indicate that it is one of 
 the most ancient of Buddhistic inscriptions : — 
 
 Jodama hath changed them, 
 
 Ha Saka-sinha hath prospered them ; 
 
 He hath made Calamity plead for them, 
 
 Even for the Gunites,* . . the Botans, and the Timnites ;+ 
 
 The sea going forth set them apart, 
 
 The race and their offspring rejoicing obeyed, 
 
 Thus the bitterness and the prosperity thereof 
 Became that of my song. 
 
 The nation was set at liberty, 
 
 A mockery of Calamity and wrath became a rejoicing. 
 
 ... A smiting of the thigh became my judgment, 
 
 The affliction thereof . . . was my possession ; 
 
 As to my obedience, nought of value was mine, 
 
 So bitter was his ordinance, 
 
 So bitter was my liberation ; 
 
 My course resembled the calamity and burning. 
 
 The fame of his mouth [doctrine] was perfect, 
 
 His perfection was that of one purified. 
 
 Burning coals were the light of their fires [burnt-offerings], 
 
 The guilt- offering of those who were polluted. 
 
 He conceived a sea [for purification]. 
 
 Behold, my house [or temple] was a ruin, 
 
 My generation was polluted, we were unclean ; 
 
 The fire became a means of healing, 
 
 A root of exalted piety shot forth ; 
 
 The contempt of the affliction 
 
 * Govanim, Gunites (“painted with colours"), Gen. xlvi. 24; Numb. xxvi. 
 48 ; Chron. v. 15. 
 
 t Timnath was a city of the Philistines, J udges xiv. 
 
390 
 
 APPENDIX. 
 
 Here produced our protection, 
 
 What was conceived was for their recovery. 
 
 . . . My poverty became a wall of defence, 
 
 The desolation of nakedness was propitious, 
 
 Even the endurance of our race . . . 
 
 The burning of uncleanness was the spreading of a sea ; 
 
 My faithfulness was my affliction, 
 
 His affliction was mine ; 
 
 Through the neglect of the descendants of the stranger, 
 And the poverty, uncleanness extended ; 
 
 But the calamitous change was the sea of the polluted, 
 
 The equity [or equality] of Badh was set up . . . 
 
 The poor were enlightened, 
 
 Calamity, overruled by Saka, became a triumph and delight, 
 His prosperous era was prolonged. 
 
 During those years I was enlarged, 
 
 Then was I delivered from the vanity of Menu , 
 
 According to his name \Menu, from him] ; 
 
 And my right hand held dominion, 
 
 The bowing down of the day, 
 
 Even the affliction of burning, 
 
 Became my deliverance ; 
 
 The silence of my bitterness was exaltation, 
 
 And the richness of the sea was fulness of hands ; 
 
 Lo, their calamities became their majesty, 
 
 My impoverishment became my joy ; 
 
 That which caused error was my strife ; 
 
 Life, Life, is unclean . . . 
 
 But I will protect the manim [remains (?)] ; 
 
 Behold, their vexations shall be their fatness ; 
 
 Fornication [or idolatry] of the body is unclean, unclean — 
 My truth is even a fire ; behold the sea of my greatness ; 
 He shall judge our generation. 
 
 Mani and Ruin-heaps (see p. 257). 
 
 Buddhism, like Judaism, expresses itself in symbol and 
 comparison. This principle is so fully carried out in Bud- 
 dhism, that the idea of Ruin and Destruction being a defence, 
 as expressed so fully in the Girnar and Delhi inscriptions, is 
 represented by an actual wall enclosing a ruin in some of the 
 mani , or venerated heaps of rubbish, at the sight of which 
 Buddhists, especially in Bhotan and Tibet, are accustomed to 
 
APPENDIX. 
 
 391 
 
 utter their prayers. This is exemplified on a large scale in 
 certain parts of the Western Himalayas, as travellers* tell 
 us that they have seen mani more than half a mile long, con- 
 sisting of two parallel walls, fifteen feet apart and six feet 
 high, the intervals of which were filled with stones and other 
 fragments ; the whole being covered with a slanting roof 
 which rises at a gentle angle to the central ridge midway be- 
 tween the two walls. The words Om mani pacla mi liom, the 
 permanent mantra , or prayer of Lamas, are carefully engraved 
 on slabs of marble, here and there, on this roof ; thus evidently 
 making a superstitious use of a mere figure of speech, as in our 
 inscriptions, doubtless regarding the very presence of ruin 
 as an actual security against the inroads of evil agencies, just 
 as Chinese Buddhists believe whole districts to be defended by 
 the presence of the symbols of Godama’s name and power. 
 Buddhism was at a very early period introduced into Tibet 
 direct from the country of its origin, where the inscriptions 
 given in this volume are found, and of the significance of 
 which the Tibetan usages present so remarkable an illus- 
 tration. 
 
 The words of the perpetual Lama prayer, always found in 
 connexion with the mani , or memorial ruin heaps, are the more 
 worthy of our observation, since each one of them was in use 
 amongst our Saxon ancestors, and, with a somewhat different 
 sense, indeed, are retained even by ourselves. Thus, Om meant 
 with the Saxons, as it did with the Hebrews, the sound ex- 
 pressive of trouble, and hence also trouble itself, a crash of 
 destruction ; and as in the inscription, and in the prayers of 
 the Buddhists, it seems to be applied to Buddha himself, so 
 amongst our Saxon forefathers it was applied to Odin, also 
 called Godan, which name we have identified with that of 
 Godam, the last Buddha. The moon was called Mani, as if 
 from her broken look, and many only expresses the remains of 
 sundry parts severed from the whole ; that is to say, the pieces 
 or fragments of a portion referred to. The word pad, or pada, in 
 
 * Western Himalayas and Tibet, by Thomson, p. 184. 
 
392 
 
 APPENDIX. 
 
 Hebrew meaning purchased, becomes in Saxon English paid, re- 
 ferring always to a price delivered as an equivalent. Mi had, in 
 old Saxon, certainly often the meaning of from, in the sense of 
 keeping from ; and Hum meant in Saxon, as in Hebrew mn> 
 black , dark ; and hence extreme distress, outer darkness, 
 burning wrath. 
 
 The Wonderful Tree (see p. 258). 
 
 The Buddhism of Tibet, like that of Northern India and 
 Ceylon, is connected with the veneration of an especial tree; 
 but that of Tibet is even more marvellous than the veritable 
 branch which Buddha himself planted, and which the Brahmins 
 in vain attempted to destroy ; for, when it seemed to be torn to 
 pieces by them, it still sprung up in its pristine vigour. That 
 of Tibet, however, bears on every leaf a fresh evidence of 
 Godama’s power ; if, indeed, the marvels related of it are in- 
 tended to confirm the authority of that Buddha’s teaching, and 
 not rather that of a certain reformer of the fourteenth century 
 named Tsong-kaba, who seems to have acquired some knowledge 
 of Christianity from a Catholic missionary, the tree, according to 
 the legend, having sprung from the reformer’s hair. It is 
 thus described by M. Hue : “ Our eyes were first directed 
 with earnest curiosity to the leaves, and we were filled with 
 an absolute consternation of astonishment at finding that, in 
 point of fact, there were upon each of the leaves well-formed 
 Tibetan characters, all of a green colour, some darker, some 
 lighter, than the leaf itself. Our first impression was a sus- 
 picion of fraud on the part of the Lamas ; but, after a minute 
 examination of every detail, we could not discover the least 
 deception. The characters all appeared to us portions of the leaf 
 itself, equally with its veins and nerves ; the position was not 
 the same in all — in one leaf they would be at the top of the 
 leaf, in another in the middle, in a third at the base or at the 
 side ; the younger leaves represented the characters only in a 
 partial state of formation. The bark of the tree and its 
 
APPENDIX. 
 
 393 
 
 branches, which resemble those of the plane-tree, are also 
 covered with these characters. When you remove a piece of 
 old bark, the young bark under exhibits the indistinct outlines 
 of characters in a germinating state; and, what is very sin- 
 gular, these new characters are not unfrequently different from 
 those which they replace.” “ The perspiration absolutely 
 trickled down our faces under the influence of the sensations 
 • which this most amazing spectacle created. Our readers may 
 possibly smile at our ignorance.”* The tree seemed of great age. 
 Three men with arms outstretched could scarcely embrace it. 
 The branches spread out in the shape of a plume of feathers, 
 and were extremely bushy. The leaves are always green, and the 
 wood, which is of a reddish tint, has an exquisite odour, some- 
 thing like that of cinnamon. The tree produces large red 
 flowers of an extremely beautiful character. The Lamas said 
 that another such tree nowhere exists, and that all attempts to 
 propagate it by seeds and cuttings have been fruitless. It is 
 a pity that the good travellers w'ere not botanists enough to 
 inform us what class and order it belonged to. seeing their 
 knowledge was not sufficient to enable them to make sense 
 of the Tibetan reading which the said lettered leaves afforded 
 them. 
 
 The Girnar Inscription in Modern Hebrew Characters 
 (see p. 269). 
 
 The Nos. in brackets are those of the Sections, the other numbers, 
 those of the corresponding lines in each Section of the Engraving. 
 
 nan'na to' to 2 pn '0 cann "o 'b get G'an 1 (1) 
 rm nr 'o nno 'ms err 'oI 3 cp p onnn'o nobn 
 'na rato 5 ]BHn 'n coano in'n no rato noa 4 aa' 
 -pos an'o ntrw 6 in to" to nvt 'o cann -nto "n 
 ns nann:n to' TO’to 'n '0 7 nmn nnamto rato 
 n aas nannan to' TO"to 'rr >o Gann 8 nar toa nna 
 no nto ato 'ons 'ato nto nto nan s o 'ann*o 9 ctoa 
 
 * Travels in Tartary, Thibet, and China in 1844-5-6, by M. Hue. 
 
394 
 
 APPENDIX. 
 
 's is 'nn '3 'b '2 'b cot c's nns san 10 mats 
 'cttfn nnasn si nsnn mats >3 na in 'sis nan n 
 in ca 'sis fpn nnan '3 "ns ns namb fnana 12 
 nan 'nan a' ns*a mn '2 cann ma ns l ma 1 (2) 
 nils ' 1 'na ns '3 ns ns mao' ia na “ps 'B“e is 2 
 'si m 's nan mn np' Mas "ass 3 an sn 13 bnsn 
 m '3 cann Mia nan si 4 cs'a ca -p Mas as 
 
 "S 'S a' laa 5 nnss "s '3 “fin nan'ain a' ns-a 
 
 an nan laa 'an'S 'ai its in nss "s 's its nsss 
 
 nn '3 mn nmts 'ntsa n' n' ns'a naa nan 'n 6 ns'a 
 n' n' ns'a nb 3 ns'a nbia 7 ns'a nn'2 nsi' ns'a 
 cn 8 ns'a nn '3 nsi' ns'a nn '3 mn nmts 'naa 
 nsn 'in nn '3 ns'in nss 'in na-s “j '3 ris nts naan 
 nns cis si ts' ts mn '3 cann 1 (3) caa laa ia*a 'na 
 'Si mts 2 cn '2 ps p na m cann a?' 'sts 'its m 
 las ia _ ai itss ia-s cn-s fa' ins “jnsi “in v cann 
 'ara laaai mna na 'naasi 'n nns m 'aa s n' 3 ca 
 
 T 
 
 m'ats la pn ns p'i nans n'na ep'ts' 4 nss ca' 
 
 '2 cai 'na caan ca 5 nan nas ca'nan nna ca 
 
 nm cns cns ^s nm in' *fS nsn c'i nas 'na caan 
 nmnnn c' naaa 'na "n 7s nnn'n 'sa '12 6 'na 
 'anna-ai 'anns ci nas cns 'ns 1 (4) “fnnas cvs 
 'nan cams ( ? pa) “fa 'ni nsn cn nan '2 is nmi 
 n'n2 mb cas caan ca nan nas "ns 'ns cas 2 ia 
 fan 01 “faai 3 nan nan' a' “ps*a 'n '2 cann ss 
 “faai 'na 'n faai fa '2 nasn cai nns nasn "is 
 cas nns 'm fan 'a2i 'ai' 'i nsa nas “pan cp'ns 4 
 mis san nmn is msa 5 m naa 'n nns ai' 
 ci nas m 'ra laaai nan 'ian a' T2 _ a mn '2 cann 
 nas "ns 'td ca c'a'nan c'ams a' m 'is caan '2 nsn 6 
 na ca 7 'in '2 'in na "ns 'is ca caan ca nan 
 'mn mm iaai "faai im ms fas as a' ia ian ccn-a 
 fi na cnai iaai si a' ts 8 mn '2 cann isn 'na 
 nan nan a' i's~a mn '2 cann “fnsn '2 “fnnsn “jms 
 'na cai nss m nia is cnai faai p na 'naa 'mn 9 
 -an 'na 10 'naa a'-a las caai nnnac M'nab a' 
 mab "as Mica 's nai -jaai caa a' laaai nan csncn 
 
APPENDIX. 
 
 395 
 
 naas 'n vis nay I'ams inbbn 11 \na naas 'na*a na 
 aa'a'n mar v 'i nsa ccs-o?*a na ama nabn 71 na 'n 
 i'S 7'n 's caain 7nn a?' 'aa? 'aa? in in' nan nbbn 12 
 i'D n'n 's aaain 1 (5) on's nabn 71 na nan na an 
 aipn nan a?' nanba is 'n aipi nanba nns cas as 
 innsn inas can na nanba ana n' cnn 2 Mmna 
 naan sa? 'm aas nsa 'taa ca? as' op □' 7nn "jam 
 nan 'na? pjn 'D ]a?in ns annm 'na? aa cna ao? nDn 
 naaa 4 m nas cna 'ns can 'n ci-a aa? 'na? 'a cna aa? 
 
 • • • ia _ a? naa? naa?n nnn n'an nan: nnana cai cna aa 
 
 na?3? 'i cai nns an' aa? an ca?s naa? nnna nnana cai 
 'a 'i: mi ns lan np n:n n'n pa? n' cai • • • 5 'n: 
 
 7.1' 6 • • • a aa? 'n cna miss 7as 'sa 'n cap ann 57a 
 
 • • • • 'n:ia 'ts _ a? jsaaiTnaa nnns an' "i nnn'iss 
 
 'b nrs nnns an' a aa? in nacna aa? ina 'a nns '37 • • • 7 
 nnaa?s 'nan 7as cn'sa • • • 8 • • • -pa? ni'na inn as 
 
 cai • • • 10 • • • a 'nnn 'a 'aaai c's n'n nnn'S an' 
 's • • • 1 (6) • • nna 'b "s 'b cai C's 'naas 'nns nnana 
 
 caacsb • • • as naa: 2 • • • ci nas cna 'ns nns cas vi 
 
 cna: naa? naaa bnnp aa? 3 cms o'as n' cna nai anasa cn 
 ao? 7nn'a i'na n'a'i 4 a'naa ama 13 naa 'na 71 mn an 
 'nan ca in anas 5 a?:i7 cnacns M's nai anas 'naa?a 
 
 n' 's 7's 6 nnaaa 'a an s a t 'a 'mn: cans cars 'naa? 
 M' is 7 aa? naa nna 7asa 'na ca'n naa?a ca'Di c' aa? 'a 
 c'*a? am nnana "n'a? 'ainaa 'naas 'nn 'naa cn'S ninsa 
 cn's 7s n'a cas bnnp aa? nnaa? o' mn ants mn c'as 8 
 naa 'nai 'naa? naas 'na 70737a 9 na?n nnan 'n n'a?a 
 bbn na a?s “jas pa?nn 10 an m inbbn 'aa? cn'n na ca' 
 inbbn 'aa? 11 ci na csm 'na?aa nnai "naa? casa oaa?i?a 
 c'anaa 'na 'a c'ns 'nnana 'is 'a cn 'a *7' M's n'na 
 aa? inis 'a n' 'sa aa? 'aa nai na 12 c'aa c'nan c'as 
 nabn "s 'b cai c's 13 'naas 'nns nan c'*i mns 
 insn nnas canaa n'n na 'nan 'nai 'a 'na 'a nn's 
 na an cipai 'nn 'n inbbn naa? ci m aas 14 insn 's 
 3?i a?' i's n'n 's caain 1 (7) 7ana 'is 7an sn 7s 71 
 aa?anaa 2 ca'-a? naa? c'-a?n ana ca?s aa? 'na cn naa? 
 caa? nnan-i iapa mn cp iapa cn nan 'a 'nap na ia'i 
 
396 
 
 APPENDIX. 
 
 m _ a? m a?a a?' in nn'D inbnDi 3 mna?m ia?nn is mna? '3 
 'ns 1 (8) mnn nn'a "in 'nn it in in cnn m m ia? inn 
 nn'a nas in' an ns ia? n' in an' mi nan a?n cn nns ana 
 "i'D n'n 'D camn non ia? cins 'ap on "ns 2 'aa?m nns 
 nann 3 minn cn? 'pi's nnna? nn'» 'ma?i naa?n nm a?' 
 man ian ian?n naan cn? nan nnnn 'nnn n' ns nn' mo? 
 naan a?33? pa? td nan "[ail 'td nan nn 'n 4 ian?n nan 
 'nn' m ms n"D nnnn 5 "in id 'nn nnn "s a?' lannn 
 nann 1 (9) ins n'n nan 'nan an TD _ a? 'n 'D nann 'n'n 
 cbann “iipi nan'3? ma?s nns ms nn an td n'n 'D 
 mm ia? nnb mni la? m "in 'isi 2 i a? 'nns nnnnn 
 
 nnnnn cbann -jipi nan 'a? imn isn "nn nsi 'nn ca? 
 cbann innn n'ai inn iam mnn np inn mnn m nin ns 3 
 ia?n ns 4 "pn DbD ps cbann ininn m' nn nannnn 
 'man nnn? nnn nn bann man' bann bn 'n mn n'S cbann 
 'ma? m-a? ia? nans 5 'ina? mn ps cam la "nn mo pa? 
 cbann man ia?'n nns "ins ins can 'ina? caan ca? nan ncn 
 in nn 'ia in 'n la? ninnm inn id 6 in 'D qv mn cna 
 cm 'on n'B?s 'na na?n 'aa? ctas-a? ms cbann cv nn 
 ca?n' inna nas lan ma?s ca?'n nns ina 'nnn can 'na? 7 
 napn 'nan 8 pn nn ia?i in 'n iin nma lannm can man 
 cnn in nn nan '-in 'D 'nnn 'nnn cv nm in ma 'nna?i 
 in 'nn innn n-ms ca ia? 9 pa? '3'n nn 'nn na? in nn 
 nm 'D camn 1 (10) "n -ia ia? 'nm cpn in' nn '3'n nn 
 nnn nn is nan cm nnta nnnai 'mm non 'np a?' td 
 cnn nma? 'in? ia? a?' o?n? ia? cnn 2 can on'nm nan 
 non nn a?' td n'n 'D camn 'nn ns cm 'm las inm 
 td n'n 'd camn nnnn 'id 'n 'n inn'n m'n cm 'mm 
 ima?s a?s (she? '-id ?is bna? mn mn mnD min? nnn a?' 
 pn cn iannn nns iin cnpn 4 in mns a?' (s)in? '"id 
 I in ns nD 'n i'-id ma? innn '-id pn sn is ia'in*a?i 
 nns D'is m a?' td nm 'o camn 1 (11) cnpn pn-a?i 
 nin na? ca? cnn c'an cnn ca?'n n' c'an ca?'n nns n'a?a 
 'mn in nn nn 2 innnn ca? nnm nan nm ca? onm 
 mna? ia? ia? 'na? '"in 'D 'nn nn "nD 'no ina? 'nn nna?*n 
 caan m 3 man ma? caan ca? nan nnnn cap 'nan mna? 
 mna?*a? mn innm inn id in 'd cv mns ma? nnn nas 
 
APPENDIX. 
 
 397 
 
 'in' na p cn no p cn m m o' miD is iapn 'nan 
 odd 70s ins mon mn nso-a ibn anna Dion non 4 
 O' nm 'D aavrn 1 (,2) '33mn can ]nn vra ?n 710 
 m'2 ns na'3 nno n2 n2'3 nnai 'D name cod mu? 2n 
 can non mm 2 7n m'2 ns m2 no i'-ni ip 73m 
 os "di no m'2 nan' n:n aa nm 'D crin man nDi 
 na mo non 3 • • • 711 me mn "di no caa cod mo 
 13*2 cod nn 12 nD-c cod nss 'na '2 "na '2 im cbm 71 
 'D 'nan 'nan 4 os m2 mb 'na m-r2 m2 mmmn 
 ms man-a 'D 7m 7nn2 cod 'in is mnn nan ns mn-a 
 'nnm 'm po*2 cod 'in mn ip cc cod nss cm2 
 cod '2D mmn n22 02 cod nss nnmna naa 7n 7m 5 
 'm2 no cc cod nos '2 im nm 'nmnc 'n po-c 
 nss 'na '2 n' man cod nss mo 6 mn -in 02 cod -in 
 cc nss nnmna can 71s pon 'na mn 'D "n cc cod 
 7naa 7na 'na '2 7 mo is n'm con man 'Di cm na 
 '0 osnn 'n mis p'ron mo 10 102 mn io cean-o' 
 C3 mnba 10s -jn no m2 nc cod mo ma '2 n20 o' 
 n'n 'D cainn im mm nm cod nn nnn im 8 ios 
 os "di no 'na '2 naa' nmnaa 12 nDi can naa nmn 
 nan nnn im naas 9 'nns m2 me caa cod mo 
 m -j'32 7s nee 'a 12 nm inana p'n nnaa na -jnnana 
 mn "n po can mnne "d 12 cod nss 'bo*o nsc ms 
 nnn na cpn in 7inc enn nns cna O' 'do niD • • • 1 (13) 
 mm2 • • • 2 nmi can mrniD 3a 'be 10 nmb nns naa 
 
 • • • nn “jna 73 ina 71 imnc noaa nmm ^si C3n 
 mno co mao mo io 'ni30 c'io 10 nn 'D nnao • • • 3 
 C3o ern-a 'nsn n'n • • • 4 • • • nan io in 'mn mno 
 
 • • • mo - o nmne no mn nnasi onn 'Don ns m3n id 'D 
 
 • • • cod 'no nn is cio 13a mo3 nnn 'n • • . 5 
 nn'2 'D • • • 'D cainn n'm ts 'si m mn'ai pom'3 • • • 6 
 ian • • • coa oa' op mas esne mo • • • 7 • • • mmo 
 na mn' mn in nnn nnaa 7nna enD ana m • • • 8 • • • inn 
 'D C3inn mo io in cn 'd nn • • • 9 • • • 1330 isp ns imn 
 mo n'n 'i?i . • • 10 • • • mn 'd nnm 13s ms-o iaaan o' 
 '2i can 'nnn m"n o' nnbo non m"n n'n '21 71D naa 
 '2i isj iono mn na m' n2m na m '21 • • • 11 • • • 'a' 
 
398 
 
 APPENDIX. 
 
 • • • 122 '3 '2bn • • • 122 '2 '2bn no • • • 12 • • • -pros 'rr 
 
 c'S • • • 1 (14) Damn np iu? -jbn 'iw r\'w m nniiuni • • • 13 
 is mips nn? robn mn •'ion ap to 7'n o cmn s o 'b sai 
 cn '?3? mn muo m ntnci mrs ]2n 'i» mips ^nn '2 cw 2 
 maw cpn oa; op sp 'b an '2 'b2 7*1112 cn oi "2 -|bna 3 
 M2 'nn 'n nsa? naas-tr na?n cm 712 712 4 ccnwc 
 '2 'b ana aw n is Mn 5 'aa rod m2 naan non o 
 m2 '2 'b nn2 -jbs*i 6 ami '2 'nn2 an junn aw cn 
 
 *mn '12 
 
 On the Translation of the Girnar Inscription 
 (see pp. 231 and 269). 
 
 A few remarks on this translation will explain the prin- 
 ciple on which it has been made. Every word has been 
 taken apart, the frequency of its occurrence observed, and 
 its meaning tested by its collocation wherever it stood, so 
 as to determine its value as a Hebrew word before any render- 
 ing of the sentences in their connexion was attempted, the 
 translation being made direct from the original, and not from 
 the transliteration.* By this method all the supposed Pali words 
 resolved themselves into distinct Hebrew words. The Pali words, 
 in fact, are not found in the inscription except by runuing the 
 Hebrew words together with a large amount of acknowledged 
 licence as to orthography and grammar, by the help of which 
 indeed a curious approximation to Pali words and sentences 
 may be produced ; and on this principle Mr. J. Prinsep and 
 Professor Wilson have succeeded in giving us a very remark- 
 able rendering of the Girnar and some other inscriptions, to 
 which attention has been directed. We are indebted to the 
 learned and laborious ingenuity of Mr. J. Prinsep for the 
 knowledge of the powers of nearly all the characters found in 
 these inscriptions. For all that has been hitherto known con- 
 cerning them we are indebted to those admirable and most 
 
 b 
 
 * In another work I hope to publish a vocabulary, with renderings of all the 
 known ancient Buddhist inscriptions, and to show the connexion of their words 
 and meanings with the old Saxon language and literature. 
 
APPENDIX. 
 
 399 
 
 patient scholars. In vol. xii. part 1, of the Journal of the 
 Royal Asiatic Society we have a revision of Mr. Pririsep’s 
 translation by Professor Wilson, in which it appears how 
 widely they differ in their interpretation, and how great was 
 the difficulty of making out the words and sentences accord- 
 ing to the grammar and orthography of either Sanscrit or 
 Pali. It is obvious that, if we are at liberty to supply what is 
 necessary to complete a resemblance in form or sound between 
 any words existing or producible by running words together 
 as existing in this inscription, in order to obtain Sanscrit or 
 Pali words, then the only limit to the power of translating 
 them as Pali or Sanscrit would be the ingenuity of the trans- 
 lator. Surely we have no right by any means to make up the 
 words to be translated, if they are not found in toto in the 
 original ; to imagine errors in that original, according to our 
 fancy, is in fact to falsify the record. We must take the words 
 as they stand, and if they do not so convey a meaning to us, 
 it is evident we do not understand them. Now, in regarding 
 the inscriptions as Hebrew, we have had no occasion to imagine 
 anything, but have given every word and letter of the origi- 
 nals their full value. 
 
 Mr. Prinsep truly says, “ The language [with all his licence] 
 differs from every existing written idiom of either Sanscrit or 
 Pali a sufficient reason for doubting whether it can be 
 either of those languages, since, by no imagined similarity in 
 sound, with the aid of other spelling, can it be made to appear 
 like any written or known idiom either of Pali or Sanscrit. 
 Professor Wilson pointedly states that Mr. Prinsep trusted 
 to his pundit, who, “ by ingenious conjecture, made up the 
 deficiency of his knowledge and the imperfections of his 
 text.”t There is no presumption, therefore, in questioning the 
 authority of the translation. 
 
 There is one sentence which occurs more than twenty times 
 in the Girnar inscription, namely, that which forms the first 
 
 * As. Journal, vol. xii. p. 237. 
 f Joum, of Roy. As. Soc. No. xvi. p. 313- 
 
400 
 
 APPENDIX. 
 
 line of what I have called “ the refrain,” or burthen of the 
 inscription. Professor Wilson, adopting Mr. Prinsep’s idea, 
 writes it thus : Devanam Piyadasina Rana, and renders it, 
 The beloved of the gods, Raja Piyadasi. Here we see Raja put 
 for Rana, and Piyadasi for Piyadasina, and this merely on the 
 supposition that Mr. Prinsep was correct in believing there 
 was a prince named Piyadasi, and that these were his edicts. 
 Here we have a slight specimen of the liberty taken with the 
 spelling of a name, which one would suppose would be most 
 faithfully preserved in the original, and which it would be 
 most desirable to render correctly, because on the letters of 
 this very name the inferred power of so many letters depends. 
 
 Professor Wilson may well ask, “ Who was Piyadasi, the 
 beloved of the gods?” and reply, “This question is not easily 
 answered. We have no such name in any of the Brahmanical 
 traditions, and find it only in the [Ceylon] Buddhist as indi- 
 cating a sovereign to whom it could not have been applied 
 consistently with chronological data.” “ A monarch to whom 
 all India, except the extreme south, was subject, must surely 
 have left some more positive trace of his existence than a mere 
 epithet complimentary to his good looks.”* Now, if we look 
 at this celebrated name as faithfully transliterated in Hebrew 
 characters, we see an evident meaning, as distinct Hebrew 
 words, the variations of which, in the different passages in 
 which they occur, serving to prove the correctness of our 
 interpretation ; while, on the supposition of the words forming 
 one name, the variations are utterly unaccountable. 
 
 Professor Wilson observes that his proposed translation “ is 
 subject to correction in every phrase.”f That is to say, he 
 was doubtful of every word of his rendering. This is not 
 surprising, seeing that the very first announcement states that 
 “ the putting to death of animals is to be entirely discon- 
 tinued,” and yet, that in “ the great kitchen of Raja Priyadasi, 
 the beloved of the gods, everyday hundreds of thousands of ani- 
 mals have been slaughtered for virtuous purposes,” &c. Pro- 
 
 Asiatic Journal, vol. xii. p. 219. 
 
 + Ibid. p. 164. 
 
APPENDIX. 
 
 401 
 
 fessor Wilson, after such an announcement, very naturally 
 questions whether such edicts were intended to disseminate 
 Buddhism. 
 
 Mr. Prinsep’s error lies mainly in the manner in which, 
 judging from analogies, he assumed that, whether the vowel 
 mark stood before or after the consonant, it was always to he 
 read as if following:. Thus, when finding: one before and 
 another after, as very frequently occurs, he gives them a com- 
 pound sound without any sufficient reason for so doing but the 
 necessity of his theory, which thus destroys itself. No trans- 
 lation can carry any evidence of its faithfulness if grounded on 
 a supposed imperfection of the text to be amended by the 
 translator’s ingenuity. Where the word or letter is defective 
 in the inscription from the action of time or other accident, of 
 course the defect admits of surmise and comparison for its 
 correction. 
 
 Cardinal Points and Consecrated Places (see p. 216 ). 
 
 The selection and consecration of places of devotion amongst 
 the Buddhists reminds us of the encampment of the Israelites 
 described in the 2nd chapter of Numbers. In Bhotan, the 
 shrine of Buddha, the chief place of worship, presents four 
 sides facing the cardinal points, with twelve banners, three 
 erected on each side, as if in remembrance of the direction 
 given to Moses and Aaron, that “ every man of the children of 
 Israel shall pitch by his own standard, with the ensign of his 
 fatlieds house about the tabernacle ,” east, south, west, north. 
 
 This arrangement with respect to the cardinal /joints was 
 observed by the Egyptians in erecting their pyramids and 
 temples ; but the careful manner in which the Buddhists 
 squared the chambers of their sepulchral “ topes” in respect to 
 those points, which was observed also in consecrating a place 
 for public worship, in the absence of any edifice devoted to the 
 purpose, is especially Israelitish. According to their present 
 mode, a fast is appointed to be kept at each quarter of the 
 
 D D 
 
402 
 
 APPENDIX. 
 
 moon, and a space is consecrated for the assembly of the 
 devout on those occasions in this manner.* A spot being 
 determined on, the high priest says, “What is the boundary 
 to the East ?” Another priest replies, “ A stone.” “ What 
 to the West?” “ A stone.” “What to the North?” “A 
 stone.” “ What to the South ?” “ A stone.” Then the 
 
 high priest says, “Within these boundaries the place for the 
 duties of worship is consecrated.” 
 
 The use of stones for this purpose is significant. Twelve 
 stones were carried by the Israelites from the channel of 
 Jordan to Gilgal, and there set up as a memorial of their 
 entrance into the promised land at a time when the river was 
 miraculously dried up. (Joshua iv. 5.) And stones were also 
 set up as boundaries in the division of the lots of the tribes, 
 the borders of the divisions being thus marked with a stone, 
 in distinct reference to the cardinal points. (Joshua xviii. 11- 
 20.) The breast-plate of the high priest was formed of twelve 
 stones to represent the tribes of Israel, but its foursquare 
 character is especially mentioned. (Ex. xxxix. 9.) Corner 
 stones are frequently named in the Bible ; but it appears from 
 the Hebrew word designating them, that they rather marked 
 the sides facing the four quarters of the heavens than as corner 
 stones in our sense of the words. 
 
 When we find that the Hebrews and the Buddhists had a 
 religious meaning in their reference to the cardinal points, and 
 that their most sacred buildings, erected to the honour of the 
 Supreme, were especially disposed with attention to these 
 points, we are led to conclude that the Egyptians, in always 
 erecting their oldest and grandest monuments, the pyramids, 
 with so exact a bearing north, east, south, and west, that the 
 compass may be corrected by them, had also a religious idea 
 and design in the four-square basis, and the perfect triangle of 
 those wondrous structures. That they are their oldest monu- 
 ments is proof of the fact that their civilization was, in reality, 
 loftiest at their earliest period, when their religious conceptions 
 
 See the Ritual — Karmawa'kya. 
 
APPENDIX. 
 
 403 
 
 were simplest and noblest, as if nearest to the source of the 
 intelligence derived direct from the Maker of man. We may 
 infer what their feeling was in placing a mountain of stone 
 over the dead body of their king — a mountain constructed on 
 the most perfect geometrical principle — when we consider that 
 they believed in the immortality of the soul, and that the dead 
 were judged by the God of eternal rectitude. It seems as if 
 this stupendous form of monument were intended by the 
 monarch who erected it for his own body, to signify that he 
 committed body and soul to Him to whom both belonged, and 
 whose perfections as the Great Geometrician of the universe, 
 qui omnia permeat, were founded on equity and truth. This 
 we know was the idea contained in the Buddhist topes 
 or stupas, dedicated to the dead and to the Supreme. The 
 sepulchral chambers in those monuments bear the same rela- 
 tion to the cardinal points as those in the pyramids ; and there 
 is abundant evidence to show that the Buddhists held many 
 notions in common with the Egyptians, and probably, there- 
 fore, in this particular also. The words in the Buddhistic 
 inscriptions which I have rendered equity and equality 
 evidently point to the same thing as the word used by 
 Aristotle to express the shadowing forth of Divine rectitude 
 in the symmetry of nature; namely, iaori^g, esotees, which 
 looks as if derived from the full form of the Hebrew, njTKtfn 
 esotha — a term as applicable to the physical equity on which 
 creation is planned, as to the moral equity of God’s govern- 
 ment. That a similar idea is conveyed by that vast hiero- 
 glyphic, a pyramid, is at once seen if we ask ourselves the 
 meaning of its perfect geometric form when interpreted in a 
 religious sense, as the builder surely intended. 
 
 The Name Birmah (see Chap. XVIII.). 
 
 At the risk of appearing fanciful, I venture to suggest that 
 the name of the country Birmah, or Burmah, was given to it 
 by the ancient people, who were accustomed to name places 
 
 D D 2 
 
404 
 
 APPENDIX. 
 
 on religious grounds like the early Buddhists and the Israelites. 
 There are strong indications in the traditions of the Karens 
 that Birmah was once wholly their own, and regarded by them 
 as the central seat of i-eligious authority, and by them called 
 Bamah — that is, the especial high place. Their traditions con- 
 stantly point to the high place , the place of heights, to the 
 golden mountain and the golden palace of their king, who was 
 also the pontifex, the religious chief of all their tribes.* As 
 with the Birmese, so with them, those phrases refer to their 
 country, their metropolis, and the ruler of their country as 
 well as their worship. Supposing that the Karens are truly 
 descendants of Israelites, we can understand why they should 
 have named the country in which they ultimately settled 
 Bamali , for indeed the very terms of prophecy as addressed to 
 the elders of Israel by Ezekiel seem to imply that the country 
 to which they should go would be so named by them. When 
 they pretended to consult the prophet for advice, he at once 
 pictured before them their present and future profanations of 
 the Holy Name, and charged them with making a mere pro- 
 vocation of an offering by burning “things of sweet savour” f 
 (cb. xx. 28) on high places ; and then he abruptly exclaims, 
 What is the high-place to which you go ? The name thereof 
 is called Bamah unto this day (v. 29), or even more literally 
 still, What is the higli-place to which (or ichere ) you are going ? 
 the name thereof shall even le called Bamah when this day 
 shall he. And then he proceeds to specify what shall come to 
 pass during the especial period predicted. We must under- 
 stand that this day signifies a day foretold, or we cannot 
 understand the connexion ; and it is evident that Bamah must 
 refer to a place to be so called and to which they should go, 
 since it cannot mean simply a high-place, for that would be to 
 assert that a high-place shall be called a high-place, which 
 
 * The Karens are called Kadun or Kadumi in Pegu, and this name is Hebrew 
 or Chaldaic, signifying the ancient people. — Judges v. 21. 
 
 f “ Offerings of fragraDt substances are the chief of all sacrifices,” is a 
 maxim of Sakya, quoted by Csoma Korosi in his Tibetan Dictionary, p. 166. 
 
APPENDIX. 
 
 405 
 
 would be nonsense. Our translators clearly understood it as 
 the name of a place or country, and therefore do not translate 
 the word. The prophet seems to see with the eye of the spirit, 
 before which there is neither time nor distance, that, in punish- 
 ment of their devotion to Bamahs or high-places, they should 
 go to a place called Bamah, and there at length suffer as their 
 forefathers did in Egypt, as we find from the latter parts of 
 the chapter. 
 
 Now we do not find any country so called except Birmah. 
 It will be said that Birmah is not Bamah ; the high-land of 
 Tibet might rather be called Bamah. We shall see presently 
 that in Tibet the word Bamah is in use in a peculiar manner, 
 but first we may see that Bamah and Birmah are similar 
 names, when we reflect that the r in the latter word is a 
 cerebral vowel and not a consonant, and that an educated 
 Birmese pronounces the name very much as a Polish Jew 
 pronounces Bamah, without any Bur, but rather as if written 
 Byamah. This cerebral vowel r or ra is not only sounded like 
 ya by the Birmese, but ya and ra are interchangedly employed 
 one for the other by them.* Bamah and Birmah are then 
 essentially the same word in root and form, being expressed in 
 Pali as in Hebrew by equivalent letters, and in Tibetan 
 simply by b and m, both letters having the a inherent in their 
 sound, so as necessarily to be pronounced Bama or Bamah. 
 In relation to this name, it is interesting to find that Brimirf 
 is described in the ancient Saxon poem Yoluspd as one of the 
 places where righteous and right-minded men abide in bliss 
 with Odin, even after the dissolution of the universe. It is 
 coupled with the golden hall called Sindri, on the mountains 
 of Nida, in the region of Olcolml, all pointing to traditions 
 derived from the East. Odin is written by the Westphalian 
 Saxons as Godan, which is equivalent to Godama, “ qui omnia 
 permeat,” as Lucan says of Jupiter. 
 
 * See Mr. Hodgson’s article thereon. — Asiat. Res. vol. xvi. p. 277. 
 
 + See Mallet's Northern Antiquities, by J. A. Blackwell, Esq., pp. 456 
 and 500. 
 
406 
 
 APPENDIX. 
 
 The constant reference of the Chinese Buddhists, and those 
 of Tibet also, to the Golden Land as that of the holiest and 
 happiest people, points to the same country as that Golden 
 Land which the Karens believed their own to have been pre- 
 vious to their conquest by the Birmese ; and this again reminds 
 us that Buddhism was established in Ava at the time of 
 Sakya’s decease (see p. 186). Now Ava probably included 
 Birmah as well as Siam. Ava is now the name of the capital 
 of Birmah, but of old it seems to have applied to the whole of 
 the Aurea Chersonesus, the Golden Legion of the old Greeks and 
 Romans ; a name probably applied to it by them only because 
 the inhabitants themselves so called their country ; and, if so, 
 we have a definite meaning in the frequent reference of the 
 Buddhists and the Karens to the Golden Legion, as that in 
 which the early doctrines of Godama were most happily 
 established, and which we suppose was also as a whole known 
 as Bama/i, the very centre and chief seat of the high worship, 
 known by Israelites and Buddhists by that name. 
 
 That the introduction of Buddhism and the worship of 
 Godama into Bhotan and Tibet had reference to Bamah, both 
 as a place and a mode of worship, is seen in the name applied 
 there to the chief priest and his subsidiary ministers, that is, 
 Lama, for this word is spelt in Tibetan in a remarkable manner, 
 thus, the L standing under the B expressing the dative 
 case, to signify that the person so designated belongs to Bamah, 
 so that though, from the nature of the Tibetan language, the b 
 is not sounded in pronouncing the name, it is always under- 
 stood as if written La-Bamah. 
 
 The universal prayer of the Lamanesque Buddhists is fre- 
 quently commenced with the mystic letters when in- 
 scribed on th emani and on other sacred things, meaning their 
 devotion to Bamah. This prayer is supposed to prevail in 
 proportion to its repetition, and devout Lamas write it on 
 paper and paste it on the praying cylinders, which are made to 
 revolve rapidly either by the help of a water-wheel or by the 
 hand, since they believe that every revolution is equal to a new 
 
APPENDIX. 
 
 407 
 
 utterance of the wonder-working words, which are thus sup- 
 posed to save the soul from low transmigrations or so much 
 purgatory, according to the numbers of turns the written prayer 
 may be subjected to — a contrivance and conception worthy of 
 the faith of those who pray by machinery. 
 
 In concluding this disquisition, it should be remembered 
 that the early Buddhists employed the word Bama, that is, 
 the High One, as one of the three names of Buddha, so that 
 probably the Tibetan Lamas use it in this sense as well as in 
 reference to their worship in high-places ; and it is not un- 
 likely that the Israelites also thus applied it in respect alike 
 to the place of worship, and to the Being adored. This em- 
 ployment of the title Lama , c’ Blama, as of a person devoted 
 to Bama, the exalted Buddha, the God-man, and also to his 
 worship, is consistent with the foregoing observations. 
 
 The Jews in China , and the Karens (see p. 377). 
 
 At the Oxford meeting of the British Association, held in 
 1860, Dr. D. T. Macgowan, from China and Japan, read a 
 paper on the Jews resident in China anterior to the Christian 
 era. Having shown that a temple, probably built by them 
 during the Han dynasty, existed in Yihchau, the capital of 
 the kingdom of Shull (now Ching-tu), and that this temple 
 was burnt, he supposes that when the Huns were expelled 
 from China, the Jews retired to the mountain fastnesses of 
 the west. He then adds, “ If we are right in the conjecture, 
 then have we cleared up the mystery of the Karens. The 
 numerous Old Testament traditions of those tribes can be 
 easily accounted for ; and if not actually of Jewish origin, it 
 seems conclusive that they were long in contact with Jews.” 
 
 Dr. Macgowan does not advance any positive evidence that 
 the temple referred to was for Jewish worship, though doubt- 
 less built by a Hebrew people ; and from the remains of the 
 architecture, such as parts of lotus columns, a pool called the 
 Eye of the Sea, and even the quantity of pearls found, it 
 
408 
 
 APPENDIX. 
 
 would, I conceive, appear rather that it was devoted to 
 Buddha. 
 
 This idea is not incompatible with the history of Buddhism 
 in China; for, though that form of Buddhism now prevalent 
 there seems to have been introduced by missionaries from 
 Northern India in the first century of our era, yet an earlier 
 introduction of that mysterious worship was probably effected 
 through the intercourse of the Hebrew tribes lying along the 
 great pathway of commerce from Persia to China. 
 
 But whether the temple was for Jewish worship or not, it 
 is evident that a Hebrew people were once widely scattered in 
 China, and that before the Christian era. But I conceive 
 it is important to distinguish this people from the Jews be- 
 longing to the tribe of Judah. The expulsion, from the cities 
 at least, of the Hebrew people known in China by the name 
 of Sabbath-keepers, accounts for the traces of Hebrew in- 
 fluence and descent among the mountaineers called Miau-tse, 
 who have by some hasty writers been supposed to be abori- 
 gines of China (see p. 382, supra). 
 
 The points of resemblance between those people and the 
 Karens have been already indicated; but I would further 
 observe, the mourning of the son for a parent through a week 
 of iceeks, the sacrifice of the perfect and unblemished ox to the 
 Great Father, and the meat and drink offerings laid out on 
 an altar like a table, which are spoken of by Tradescant Lay* 
 as an explanation of the phrase used in Isaiah — “\e have 
 prepared a table for that number.” The Hebrew cast of 
 countenance amongst their chiefs, at least, is no slight evi- 
 dence of their origin, standing as they do amongst a people 
 like the Chinese, so widely different in physiognomy. Their 
 traditions are worthy of closer investigation ; and it is to be 
 hoped that our missionaries in China will soon have the 
 opportunity of becoming better acquainted with this inte- 
 resting and remarkable people. 
 
 * The Chinese as they are, p. 310. 
 
INDEX 
 
 A. 
 
 Abtti-damma, Hebrew meaning of, 
 211 
 
 Abor, one of the names of the Che- 
 bar, 131; its various names, 132; 
 another Abor at the north-east of 
 Hindustan, ib. 
 
 Abraham, calling of, out of Ur of the 
 Chaldeans, 60 ; the promise made to 
 him, ib. ; seed of, 81 ; the father of 
 the faithful, ib. 
 
 Abyssinia supposed to possess some of 
 the Lost Tribes of Israel, 8 
 
 Adi-Buddha, doctrines of, 180 
 
 Adonai, the Hebrew name of the Al- 
 mighty, 173 
 
 Adoni, a name applied by the Saxons 
 and the Hebrews, 287 ; its frequent 
 use by the prophet Amos, 341 
 note 
 
 Afghanistan, route of the Israelites 
 from Media to, 152 ; coins found 
 in, showing the connexion of the 
 Greek power with the Saxon, 156 
 et seq. 
 
 Afghans, descendants of the Lost Tribes 
 of Israel, 7, 8 ; their affinities, 143 
 et seq. ; Beni-Israel, or descendants 
 of the Ten Tribes, 143, 145 ; their 
 different names, 146 ; evidences in 
 favour of their descent from the 
 Ten Tribes, 154; their Hebrew 
 origin, 299 
 
 Africa, number of Jews in, 8 et note. 
 
 Ages at which different races arrive, 
 82 note 
 
 Ahasuerus, reign of, 100 ; his intended 
 persecution of the Jews defeated, 
 
 101 
 
 Ahaz, King of Judah, 74 
 
 Ahom, the, 361, 362 
 
 Ajatasatta, King of Magadha, 317, 
 318 
 
 Allahabad, inscription on the pillar at, 
 315 
 
 Allora, vast temple at, 261 
 Almighty, wisdom and love of the, 
 18 
 
 Amber-coloured brightness, symbol of, 
 25 
 
 Amos, the prophet, his warnings to 
 the rebellious Israelites, 336 et 
 seq. ; his prophetic denunciations in 
 Chap. VIII. illustrated by the his- 
 tory of Buddhism, 340, 3 42 ; de- 
 scribes the worshippers of Buddha, 
 344 
 
 Amra The, and Amra Kho, 360, 361 
 Anastasis, the, 59 
 
 Anglo-Saxons, Turner’s History of the, 
 87 — 90. (See Saxons.) 
 
 Antelope of Thibet, 225 ; its symbolic 
 meaning, 225 
 
 Antimachus Nikephoros, 286 
 Arian characters, sepulchral inscrip- 
 tions in, 288 ; employed by the 
 Get*, 289, 290 ; their peculiarities, 
 290 
 
 Arian inscriptions are Hebrew, 299 
 Arian language and letters, 158 
 Aristophyli, the noble tribes, 147, 179 
 Armenia, anciently named Sakasina, 
 88 
 
 Arracan, historical notices of, 360 
 Arsaces, founder of the kingdom of 
 Parthia, 114 
 
 Arsaces, the Second, of Parthia, 154 
 Arsareth, country of, 119, 120 
 Ashurs, of India, 203 
 Asiani, allied to the Sac®, 155 
 Asoka, introduces the new religion of 
 Jina Sassana into Hindustan, 135, 
 136 ; King of Magadha, 185 ; his 
 
410 
 
 INDEX. 
 
 religious teachings, 185, 186 ; the 
 different countries to which he sent 
 missionaries, 186 ; enforces his doc- 
 trines, 188 ; expels 60,000 heretical 
 priests, 190 
 
 Assyria, sketch of the kings and 
 chronology of, in relation to the 
 Israelites and the Jews, 73 — 78; 
 exodus of the Israelites from, 1 33 
 
 Assyrians, Ephraim subject to the, 49, 
 50 ; lead the Samarians captive, 50 
 
 Astarte, the goddess of the Sidonians, 
 345, 346 
 
 Athens, the pillared temples of, turned 
 into dust, 80 
 
 Avatar, Darn, a manifestation of the 
 Deity, 199; his different appella- 
 tions, 200 
 
 Ayodhya, country of, 202 
 
 B. 
 
 Baal, the god of fire, and the calf in 
 high places, 53 
 
 Babylon, captured by Cyrus, 76 ; by 
 Esarhaddon, 77 
 
 Bactria, 140 ; taken from the Greeks, 
 155 ; a district of Persia under 
 Darius, 229 
 
 Badh, signifies the incarnation of the 
 Deity, 255 ; name of, 296, 297 
 Bagava-Metteyo, prophecy respecting, 
 257—259 
 
 Baldness, a sign of mourning, 137 
 Bali-Bama, the Indian god, 201, 202 
 Bama-Dan-Budhen, 308 
 Bamah, a high place, 102, 103, 
 144, 324 ; country and religion of. 
 Appendix, 404 — 406 
 Bamath, explanation of the word, 
 255, 256 
 
 Beardlessness, a sign of mourning, 137 
 Behistun inscription, 107, 108, 110 
 Beni-Israel, styled the rebellious 
 house, 45 ; the prophet Ezekiel sent 
 to the, 332 ; the prophet’s warning 
 to, 333 et seq., 341 
 Bhutan, in Koordistan, associated with 
 the Israelitish people, 129, 131 ; 
 derivation of the word, 129, 132; 
 another Bhutan at the north-east of 
 Hindustan, 132 
 
 Bible, the first one gave Englishmen 
 an interest in the East, 2 ; assumes 
 to be the record of divine teaching, 
 9 ; an authentic, inspired, and well- 
 preserved book of history, 1 1 ; 
 plainest evidence of the connected 
 history and interests of human 
 nature, 83, 84; the depository of 
 marvellous intelligence, 332 
 
 Binaya, Hebrew meaning of, 211 
 
 Birrnah, on the name, Appendix, 403 — 
 406 
 
 Blue chariot, a Chinese symbolism, 
 24 
 
 Bodhi, Hebrew meaning of, 210 
 
 Bodhi-tree, under which Sakya medi- 
 tated, 259 
 
 Bokhara, people of, descendants of the 
 Ten Tribes, 145 ; country of, 153 ; 
 its extent, ib. 
 
 Botans, of Northern India, 112 ; con- 
 sidered an honourable appellation, 
 146 
 
 Brahmins, their days of the week sym- 
 bolized by colours, 24 ; worship of 
 the, 200 
 
 Branch of renown, 259 
 
 Bucharia, number of Jews resident in, 
 152 
 
 Buddh alphabet, allied to the San- 
 scrit, 231 ; where found, ib. ; re- 
 marks on the, Appendix, 387, 388 
 
 Buddha, meaning of, 201 ; in many 
 respects like the Messiah, 2 18 ; 
 Godama’s prophecy respecting, 257 ; 
 sublimity of his doctrines, 258 ; the 
 worshippers of, described by the 
 prophet Amos, 344 ; doctrines of. 
 Appendix, 385 
 
 Buddha-Bitha, bas-relief at the en- 
 trance to a, 179 
 
 Buddhii, the religious denomination 
 of, 178, 179 
 
 Buddhism, of Israelitish origin, 6 ; in- 
 troduced into India by the prophet 
 of the Sakai, 135, 136 ; suppressed 
 for a time by the Hindu kings, 
 158; inscriptions appertaining to, 
 174, 175 ; Sakya’s triumphant trials 
 in support of, 176, 177 ; history 
 and doctrines of, 180 et seq. ; mis- 
 sionaries sent to different countries 
 for the promulgation of, 186 ; new 
 
INDEX 
 
 411 
 
 doctrines of, 190, 191 et seq. ; 
 Israelitisli origin of the earliest 
 form of, 198 ; its three epochs of re- 
 ligion, ih. ; its doctrines corrupted, 
 199 ; symbols and inscriptions of, 
 their origin and significance, 206 
 et seq., 220, 221 ; its high anti- 
 quity, 227 ; monuments of, 228 ; 
 its origin hidden in the mists of 
 time, 246; its connexion with Is- 
 rael, as shown by ancient inscrip- 
 tions, 249 ; its early connexion with 
 a Hebrew people, 257 ; its preva- 
 lence, ib. ; unmistakeably connected 
 with a people using the Hebrew 
 language, 260 ; its history illustra- 
 tive of the prophetic denunciations 
 of Amos, 340, 342, 344 
 
 Buddhist medal, representations on a, 
 196 
 
 Buddhist monks, 241 
 
 Buddhistic bas-reliefs, weapons por- 
 trayed in, 384 
 
 Buddhistic inscriptions and symbols 
 examined, 224, 225, 227 et seq.; 
 at Girnar and Delhi, 265 et seq. ; 
 at Girnar translated into English, 
 270 
 
 Buddhists, gems and colours honoured 
 by, as precious things, 24 ; their 
 origin and history, 161 et seq. ; 
 their religion, 162; proofs of, dis- 
 covered in Northern India, 168 ; 
 early sects among the, 261 ; their 
 litany and religious formulas, 267, 
 268 ; their connexion with the Ro- 
 mans, 299, 300; their connexion 
 with the children of Israel, 379 ; 
 cardinal points and consecrated 
 places among the. Appendix, 401 
 
 Budii, the Israelites dwelling in Media 
 so named, 105 ; account of the, 
 186 ; a tribe of the Medes, 229, 
 230 
 
 Bvrath, Buddhist inscription found at, 
 '254, 260 
 
 C. 
 
 CABOLrT.E, tribe of the, 147 
 Cabul, mountain ranges of, 143, 144; 
 application of the name, 147 ; its 
 
 antiquity, ib. ; its inhabitants the 
 descendants of the Ten Tribes, ib. 
 Calf, in high places, worship of the, 
 53, 54 
 
 Cambogas, the, 137 
 Canaan, the seat of the worst forms of 
 idolatry, 61 
 
 Carbulo, the people so called, 113 
 Cardinal points among the Buddhists, 
 Appendix, 401 
 
 Cashmir, chronicles of, 135, 136 ; tra- 
 ditions of, 136, 137 ; historical no- 
 tices of, 139 ; taken possession of 
 by the Sacm and the Buddhii, 
 170 
 
 Caspian Sea, its neighbourhood the 
 early seat of the Goths and Saxons, 
 261 
 
 Caspians, the, 112 
 
 Cassivelaunus, king of the Cassi, 354 ; 
 
 meaning of the name, 355 
 Caucasus, Hebrew remnants of the 
 captivity resident on the eastern 
 borders of the Caucasus, 112 ; 
 mountains of the, 1 43, 144 
 Cavern cathedrals of Kanari, &c., 
 265, 266 
 
 Caves, Buddhistic, examined, 257 et 
 seq. 
 
 Celibacy, ancient vows of, 345, 346 
 Cessi, the, 354 ; invaders of Britain, 
 354, 355 
 
 Chaldea, Ezekiel goes into, 53 
 Chalebi, the head-dress of the Jewish 
 women in the East, 175 
 Cham, means wrath, 341 note 
 Chandra-Gupta, founder of the Mau- 
 ryan dynasty, 318 
 
 Characteristics, &e. of the Israelites, 
 124 et seq. 
 
 Chcbar, a river of Kurdistan, 18, 20, 
 41, 42 ; Ezekiel standing on its 
 flowery banks beholds the whirling 
 fiery cloud advancing, 20 ; its 
 geographical position, 131; its va- 
 rious cognate names, 132; another 
 Chebar at the north-east of Hin- 
 dustan, ib. 
 
 Cherubim of St. John’s vision simi- 
 lar to those of Ezekiel, 31 note ; 
 differently distributed, 40, 41 
 China, characters of the deities of, 
 expressed by colours, 23 ; old races 
 
412 
 
 INDEX, 
 
 of, throwing away their idols, 66 ; 
 revolutionary movements in, 382 
 Chozars, tribe of the, 148 
 Cloud, light in the, 17 ; in prophetic 
 language signifies a confused mul- 
 titude, 20, 21 ; a figure frequently 
 used by poets, 21; phenomena 
 thence resulting, 26 
 Coins found in Afghanistan, showing 
 the connexion of the Greek power 
 with the Saxon, 156 et seq. ; re- 
 marks on, 159, 160; discovered 
 w here Buddhism prevailed, proof of 
 the Saka dominion, 223 ; emblems 
 found on the, 224; emblems of, 
 peculiar to the Buddhists and to 
 modern times, ib. 
 
 Colour, symbolical meanings of, 22, 
 23 ; heraldic uses of, 23 ; all the 
 colours of light among the ancients 
 expressive of truths, 23 ; symbolism 
 of, calculated to become a universal 
 language, 23 ; expression of the 
 different days of the week among 
 the Brahmins, 24 
 
 Common-sense believes in the need of 
 a permanent word or written re- 
 velation, 13 
 
 Consecrated places among the Bud- 
 dhists, Appendix, 401 
 Creation, account of by the Karens 
 similar to that of Moses, 368, 369 
 Creative Spirit, who made the worlds, 
 and inspired the breathing soul with 
 self-consciousness, 10 
 Crescent, the Mohammedan symbol of 
 religion, 2 — 4 
 
 Cross, the Christian symbol of reli- 
 gion, 2 — 4 ; is conquering the ene- 
 mies of civilization, 6; a favourite 
 device of the Buddhas, 197 ; its 
 signification, ib. 
 
 Crystal, regions of, 36 ; the w'ord 
 rendered ice in the books of Job 
 and Genesis, ib. note ; “ the ter- 
 
 rible,” represented by the moun- 
 tain ranges of the Indian Caucasus 
 and Cabul, 143, 214 
 Ctesias the Mede, 110 
 Cunningham, Major, his Indian ex- 
 plorations, 170, 171, 174, 176 
 Cush, derivation of, 237, 238 
 Cyaxares, King of Media, 168, 169 
 
 Cyrus the Great, advance of his army 
 against Artaxerxes, 21 ; historical 
 notices of, 72, 73 
 
 D. 
 
 Dagoba, Great, building of the, 204 
 Damma, signifies worship, 248 ; ex- 
 plained, 270 note ; the Buddhist 
 word for silence, worship, 337 
 Dan, standard of the tribe of, 31 ; 
 meaning of, 347 ; the young lion- 
 passant the symbol of, 351 
 Daniel, the Gospel dispensation fore- 
 told by, 56 ; his elevated position 
 during the reign of Darius, 99 
 Darius, King of Babylon, &c., 112 
 Davidic family, 113 
 Dead, wail of the Karens over the, 
 376, 378 
 
 Death, prevalence of, 209 
 Decay, prevalence of, 209 
 Delhi, Buddhistic inscriptions at, 265 
 et seq. ; in the Lat character, 301 
 et seq. ; Hebrew transliterations of 
 the, 303, 306, 309, 312, 315; 
 translations, 304, 307, 310, 313, 
 316 ; critical remarks on the, 315 — 
 319. 
 
 Dewadatlia, the, 186 
 Diblaim, Gomer, the daughter of, 56, 
 57 ; its signification, 57 note 
 Disease, prevalence of, 209 
 Dispersion of the human family, tra- 
 ditions respecting, 370 
 Divine Mind, expressed in man’s united 
 history, 10 
 
 Divine order, development of, 47 
 Divine Power, symbols emblematic of 
 the, 27 ; use of the, 40 ; subdues 
 all things to eternal purposes, ib. 
 Dooranneds, a tribe of the Afghans, 
 148 
 
 E. 
 
 Eagle, figure of an, emblematic of 
 Divine Power, 27 ; symbol of the, 
 221 
 
 Eagle-face, in Ezekiel’s vision, 19 ; 
 
 expressive of keenness, &c., 32, 33 
 Eagle’s wings, symbols of Divine pro- 
 tection, 20 
 
INDEX. 
 
 413 
 
 East, the first Bible gave Englishmen 
 an interest in the, 2 ; religions of 
 the, and their symbols, ib. ; kings of 
 the, 6 ; grand revolution now pro- 
 ceeding in the, 60 
 
 Elias, 294, 295 
 
 England in India denominated Sa- 
 cana, 90 
 
 Ephraim, standard of the tribe of, 31 ; 
 Hosea’s prophecies respecting, 49 ; 
 greatness of, predicted, 62 — 66 ; 
 results of his idolatry, 64; fulfil- 
 ment of the prophecies concerning, 
 91 
 
 Epliraimites, exodus of the, 104 ; no- 
 table as bowmen, 110 
 
 Esarhaddon, King of Babylon and 
 Nineveh, 7 
 
 Esdras, his mention of the route of 
 the Ten Tribes, 69 
 
 Esther, book of, a beautiful episode of 
 history, 99 
 
 Euphrates, drying up of the, 6, 7 ; 
 banks of the, 69 ; ancient geo- 
 graphy of the, 132 
 
 Evangelization, the Karens remarkably 
 prepared for, 374 
 
 Existence, origin and end of, 47 
 
 Ezekiel, his vision of the light in the 
 cloud, 17 et seq. ; opened in awful 
 symbols, 18 ; on the flowery banks 
 of the Chebar, 19 ; foretells the 
 destinies of Israel, ib. ; his spirit of 
 prophecy, 43 ; sets his face against 
 the mountains of Israel, ib. ; the 
 object of his prophecies, 43, 44; 
 words of Jehovah to, 51 ; and their 
 explanation, 52 ; goes into Chaldea, 
 53 ; his vision of the fourfold living 
 creatures, 213 et seq. ; sent to the 
 rebellious Beni-Israel, 332 ; gives 
 them warning, 333 et seq., 341, 
 343 et seq. 
 
 F. 
 
 Faces of the symbolic creatures of 
 Ezekiel’s vision, 30, 32 ; likeness of 
 the four ones, 42 
 
 Faces and wings on each of the four 
 sides of Ezekiel’s mystery, 19 
 
 Feet of the symbolic creatures of 
 Ezekiel’s vision, 19, 27, 32 
 
 Feroz Shah, King of Delhi, 320 
 
 Feroz’s pillar, inscription on the, 302, 
 320 ; description and history of, 
 320 et seq. ; inscription translated 
 into English characters, 326 ; into 
 English, 328 
 
 Fire, in prophetic language signifies a 
 confused multitude, 20, 21 ; its 
 symbolic meaning when associated 
 with indications of evil, 22 ; fre- 
 quent reference to, in the Eastern 
 inscriptions, 336 
 
 Firmament, the, 36 
 
 Flint axe, represented in Buddhistic 
 bas-reliefs, 384 
 
 Flint implements of our ancestors. 
 Appendix, 385 
 
 Four living creatures with four faces 
 and four wings each, 19 ; the em - 
 blems of the Israelitish tribes 
 therein united, 31 
 
 Friday,' symbolized by colour among 
 the Brahmins, 24 
 
 Funeral ceremonies of the Eastern na- 
 tions, 378 
 
 G. 
 
 Gath, country of, 260 
 
 Gathites, or Gittites, the, 261 ; spoke 
 the same language as the Israelites, 
 ib. 
 
 Gems, honoured by the Brahmins as 
 precious things, 24 
 
 Get®, sprang from the same source as 
 the Saxons and Goths of the West, 
 95 ; origin of the, 149, 150 ; land 
 of the, 260 ; Arian characters em- 
 ployed by the, 289, 290 
 
 Ghore, mountains of, possessed by the 
 Afghans, 145, 146 
 
 Girnar, Buddhistic inscriptions at, 
 265 et seq., 269 ; translated into 
 English, 270; Godama their 
 
 author, 285 ; inscription in modern 
 Hebrew characters. Appendix, 
 
 393 ; on the translation of the, 398 
 
 Giyah, the name of a place in Sa- 
 maria, 229 
 
 Glacier, tremendous effects of a, 245, 
 246 
 
 Godama, Godama-Buddha, or Godama- 
 
414 
 
 INDEX. 
 
 Sakya, the names of Sakya, 171; 
 doctrines of, 199 ; derivation and 
 sacred meaning of, 233, 234; the 
 founder of modern Buddhism, 237 ; 
 his connexion with Sakya, 238, 
 239 ; the name given to Sakya after 
 his death, 239 ; his prophecy re- 
 specting Buddha, 257, 258 ; his 
 self-denying doctrines, 259 ; his 
 teachings, 267, 268 ; verses in 
 honour of, ib. ; inscription in honour 
 of, 270 ; his doctrines, 270 — 283 ; 
 noticed as the King of Kash, 285 ; 
 the author of the Girnar inscrip- 
 tion, ib. ; time of his death, ib. ; 
 called the Lord of the Golden 
 Wheel, 295 
 
 Gog, descent of, as described by Eze- 
 kiel, 21 
 
 Golden brightness, symbol of, 25 
 Golden calf, of Israelitish worship, 
 49; worship of the, 54 
 Golden glory beaming from the fiery 
 cloud, 38 
 
 Golden land of the Karens, Appendix, 
 406 
 
 Golden wheel, Godama the lord of 
 the, 295 
 
 Gomatta, notices of, 256 
 Gomer, the daughter of Diblaim, 56, 
 57 ; signification of, 57 note 
 Goth, the name transferred from Pa- 
 lestine to the neighbourhood of the 
 Caspian Sea, 261 
 
 Gothic architecture, whence derived, 
 243 
 
 Gothic races, well known in the Exst, 
 261; their early conquests, 261, 
 262. (See Saxon.) 
 
 Gothland, mentioned in the earliest 
 records of Buddhism, 260 
 Goths, early seat of the, 260 ; noticed 
 in the Girnar inscription, 284 ; be- 
 came Buddhists, ib.; a mongrel 
 mixture of the refuse of the, 356 
 Gozan, locality of, 130, 131 
 Grant, Dr., his hypothesis respecting 
 the exodus of the Israelites, 118, 119 
 Graves of the Hebrews, 173 
 Greek power, its connexion with the 
 Saxon, shown by the coins found in 
 Afghanistan, 156 
 
 Greeks, noticed in the Girnar inscrip- 
 
 tion, 284; their derivation of the 
 title of Deity, 286 note 
 Gwawd Lludd y Mawr, an ancient 
 Druidical hymn, 172 
 
 H. 
 
 Habamah, land of, 102 
 Habor, the river, in Assyria, 74, 131 
 Haman, punishment of, 100, 101 
 Hamath, situated beyond the Eu- 
 phrates, 340 
 
 Hands of the symbolic creatures of 
 Ezekiel’s vision, 19, 29, 32 
 Hara, in Assyria, 74; use of the word, 
 130 ; province of, 138 note 
 Hasaures, of Indo-German history, 
 203 
 
 Hazara, country of, 120 
 Heap, Hebrew uses of the word, 173 
 Heap of ruin, its symbolical meaning, 
 287 
 
 Heaven, different names for, in dif- 
 ferent languages, 127, 128 
 Hebrew, employed in Cabul, the Pun- 
 jauh, &c., 299; the Girnar in- 
 scription in, Appendix, 393 
 Hebrew influence on India, 504 
 Hebrew inscriptions, 172; in a rock 
 temple in India, 235, 236 ; of the 
 Buddhist caves, 235, 239, 241, 243, 
 245, 249, 252 ; their elucidation, 
 249—253 
 
 Hebrew nation, its influence among 
 civilized nations, 8 
 
 Hebrews, their influence, 80 ; their 
 marvellous history, 83 ; their his- 
 tory is that of the world, ib. et seq.; 
 under the dominion of Nebuchad- 
 nezzar, 105 ; the Chozar sovereigns 
 descended from the, 148 ; of Mala- 
 bar, 379 
 
 Heraldry, colours in, expressive of cer- 
 tain truths, 23 
 
 High-places for idolatrous worship, 
 102; the Israelites practised idola- 
 try in, 126, 127 
 
 Himalayas, the Heavenly mountains, 
 127 ; Paradise believed to stand 
 in the, ib. 
 
 Himavat, geography of, 321, 322 
 Hindoos, their creed and their cruelty, 
 13; the commencement of a re- 
 
INDEX. 
 
 415 
 
 markable era among them, 135; 
 the religion called Sassana intro- 
 duced, ib.; chronological records of 
 the, 136 
 
 Holy Land, trampling down of the, 
 visibly the fulfilment of prophecy, 
 14 
 
 Horse, the ancient sign of a Saxon 
 clan, 357 
 
 llosea, his prophecies in Samaria under 
 the name of Ephraim, 49 ; the whole 
 scheme of his prophecy, in the 
 first chapter, 57 ; prophecy of, ap- 
 plied to Israel in distinction from 
 Judah, 59; his description of Israel 
 and the Israelites, 125 — 128 
 
 How and where did the Israelites go, 
 67 et seq. 
 
 I. 
 
 Idolatry, speculative, which led to 
 the final dispersion of theTen Tribes, 
 14 ; the Israelites upbraided on ac- 
 count of, 54; of the Israelites in 
 high places, 102, 103, 126, 127, 345, 
 346 
 
 Idols of the East will be thrown away, 
 
 66 
 
 Immanuel, faitb in, 16 
 
 India, misgovernment of, 13 ; charac- 
 ters of the deities of, expressed by 
 colours, 23 ; old races of, will soon 
 throw away their idols, 66 ; Hebrew 
 name of, 100 note; route of the 
 Israelites to, 152 ; varieties of creed 
 in, 184; oldest mythological com- 
 positions of, 200 ; Hebrew influence 
 on, 204 
 
 Indo-Cush, country of, 238 
 
 Indus, cataclysm of the, 245 
 
 Inscriptions appertaining to the Bud- 
 dhist religion, 172 — 177; examined, 
 224, 225, 227 et seq.; in Hebrew, 
 235, 239, 241, 243, 245, 249, 252 ; 
 their Israelitish origin, 250 ; sepul- 
 chral ones in Arian characters, 288 
 et seq.; at Girnar, 265 et seq.; at 
 Girnar translated into English, 270; 
 translations of, 293, 296, 297 ; 
 found at Delhi, in the Lat charac- 
 ter, 301 et seq.; at Delhi, Hebrew 
 transliterations of, with translations, 
 303 — 316; critical remarks on, 315, 
 
 316; on the pillar at Allahabad, 
 315 ; on Feroz’s pillar, 302, 320 et 
 seq. ; translated into English charac- 
 ters, 326 ; into English, 328 ; their 
 relation to prophecy, 332 
 Isaac, predictions concerning the seed 
 of, 58, 61 ; house of, 97, 99, 261 ; 
 tribe of, 164, 165 
 Isicki, the people so called, 112 
 Israel, prophecy that she should be 
 “ sown among the nations,” 8 ; 
 Ezekiel’s prophecy against the re- 
 bellious house of, 18; its destinies 
 foretold, ib.; Ezekiel’s prophecy re- 
 specting the captives of, 37; false pro- 
 phets of, 44 ; her perversion, warn- 
 ing, and recovery, 47 et seq.; his- 
 tory of, testified by the prophets, 
 56 ; Jehovah reasons with, through 
 the prophets, 58 ; Hosea’s prophecy 
 peculiarly applicable to, 59 ; de- 
 scendants of, to be looked for among 
 Christian nations, 65 ; new names, 
 105 et seq.; Hosea’s description of, 
 125, 128. (See Ten Tribes of Israel.) 
 Israelites, Buddhism and other ancient 
 religions traceable to the, 6 ; their de- 
 struction and dispersion prophesied, 
 48 ; upbraid! ngs of the, 54 ; a cer- 
 tain class of them not to be restored 
 to Palestine, 55; how and where did 
 they go, 67 et seq.; a bond of sym- 
 pathy between them and the Scy- 
 thians, 70 ; their removal into Tar- 
 tary and all parts of the habit- 
 able globe, 79; their history, as 
 found in the Bible, 83 ; their in- 
 fluence during their captivity, 99 ; 
 in Assyria called Sacse, 105; in 
 Media named Budii, ib. ; Dr.Grant’s 
 hypothesis respecting their exodus, 
 118, 119 ; their characteristics, 
 traces, and names, 123 ; their ido- 
 latrous practices in high places, 125, 
 126, 345, 346; Hosea’s description 
 of the, 128; localities associated with 
 the, 129, 130 ; their exodus from 
 Assyria, 133; their route from Media 
 to Afghanistan and India, 152 ; the 
 prophetic warnings of Amos to the, 
 336 et seq.; their idolatrous and 
 rebellious spirit, 337 ; addressed as 
 the “house of Joseph,” and the 
 
416 
 
 INDEX. 
 
 “ house of Israel,” 339 ; warnings 
 and prophetic denunciations of Eze- 
 kiel, 333 et seq., 341, 343 et seq.; 
 when outcast, despised the covenant, 
 374 ; their connexion with the Bud- 
 dhists, 379. (See Jews.) 
 
 Israelitisli origin of the Saxon race, 
 94 
 
 Izakzie, the tribe of Isaac, 164, 165 
 
 J. • 
 
 .1 a bans, 139. (See Tavanas.) 
 
 Jacob blesses bis grandsons Ephraim 
 and Manasseli, 62 
 
 Jagannatli, a spiritual construction put 
 upon its hideous worship, 199 
 Jains, an early sect of Buddhists, 261 
 Japhet, descendants of, 140 
 Jara Saudha, king of Baliar, 202 
 Jareb, king of Assyria, 75 
 Javan, country of, 140; the western 
 world so designated, ib. 
 
 Javo, a contraction of Jehovah, 365 
 Jaxartes, the river, 180 
 Jehovah, words of, to Ezekiel, 51 ; 
 reasons with Israel through the 
 prophets, 58 ; means what He says 
 and does, 62 ; presence of the name 
 in the worship of any people a no- 
 table circumstance, 366 ; adjura- 
 tions to, among the Karens, 371 
 Jehu, son of Nimsbi, 329 note 
 J elalabad, tope at, opened, 290; its situ- 
 ation, ib. ; inscriptions found at, 
 293 
 
 Jeremiah, his explanation of thesymbol 
 of the winds, 22 ; the gospel dispensa- 
 tion foretold by, 56 ; his prophecies 
 concerning the captivity and resto- 
 ration of the Jews, 118 
 Jeroboam, his encouragement of idola- 
 try, 126 
 
 Jerusalem, destruction of, portrayed, 
 48 ; the mother church, 375 
 Jews, numbers of in Africa, 8 et note ; 
 their dispersion a testimony to those 
 nations who have received Chris- 
 tianity, 9 ; scattering of the, every- 
 where recognised as the judgment 
 of God for the rejection of his mercy, 
 14 ; are waiting for their restora- 
 tion, ib. ; what they are to Christen- 
 
 dom, so are the other outcasts of 
 Israel to the heathen in the East, 
 15; fearfully tested when the Prince 
 of Peace came amongst them, 50,51 ; 
 a wonderful people in respect to 
 tbeir physique, 82 note; a large 
 number carried into captivity by 
 Nebuchadnezzar, 76 ; their return, 
 ib. ; the blest of all nations accord- 
 ing to Tacitus, 61 ; saved from the 
 treachery of Haman,101; Jeremiah’s 
 prophecies concerning their capti- 
 vity and restoration, 118; those de- 
 scended from Judah and Benjamin 
 amount to nine millions, 119; num- 
 ber of, resident in Bucliaria, 152 
 Jezreel, the true, 42 ; the seed of God, 
 57 ; the day of, 59 
 Jkelum, city of, 291 
 Joonur cave-temples, inscriptions from 
 the, 285 
 
 Joseph, the stick of Israel, 45 ; pro- 
 phecy respecting him and his chil- 
 dren, 63 ; tribe of, 145, 164, 165 ; 
 those Israelites who repudiated the 
 house of David, 337, 339 ; final end 
 of the scattered seed of, 348 
 Judah, standard of the tribe of, 31 ; 
 the dispersed of, sufficient to remind 
 us of our indebtedness to them, 82 ; 
 Saviour of men sprang from, 94 
 Judgments, are as the light, 34 ; their 
 characteristics, ib. 
 
 K. 
 
 Kadiphesh, identity of, 293 
 Kadphises, reign of, 158, 293, 294 ; 
 coins of, 299 
 
 Kanerki type, coins of the, 291, 292 
 Kapur-di-Giri inscription, 288 ; a 
 fac-simile traced by Mr. Masson, ib. ; 
 its elucidation, 289 
 
 Karens, their history and traditions, 
 359 et seq.; Mr. Mason’s informa- 
 tion respecting them, 359 ; Israel- 
 itish characterist ics seen in the, 363 ; 
 their habits, houses, industry, and 
 dress, 364 ; their language, 365 ; 
 them sacred words, ib. ; their tra- 
 ditions, 367 ; their views of the 
 Deity, 368 ; their account of the 
 creation, ib.; their traditions re- 
 
INDEX. 
 
 417 
 
 specting Satan, 369; theirmoral code, 
 370 ; are trusting to a saviour that 
 is coming, 372 ; phraseology of their 
 traditions as Hebraic as their ideas, 
 373 ; remarkably prepared for evan- 
 gelization, 374; verses composed by 
 one of their prophets, ib. ; their wail 
 over the dead, 376 ; their funeral 
 ceremonies, 376, 378 ; country of 
 the, 377 ; their manners and customs, 
 ib. ; their offerings, 378 
 Kash, a very ancient name, 237 ; an- 
 cient city of, 243, 245; Godama, 
 king of, 285; destruction of noticed, 
 ib. 
 
 Kashi, the, 354 
 Kasyapa, the people of, 203 
 Khybere, tribe of the, 145 
 King of the Golden Wheel, 212, 213, 
 215, 218 
 
 Kings of the East, 381 ; we may look 
 to China for, 382, 383 
 Koordistan, why so called, 129 ; its 
 boundaries, ib. ; probably the resort 
 of the captive Israelites, ib. 
 Kowalea, empire of, 360 
 Krishnu, advent of in India, 219 
 Krisma, the Indian hero, 202 
 Kusites, tribe of the, 148 
 
 L. 
 
 Lamb, slain, 37 
 Laos, the, 361, 362 
 Lat character, employed by the Sacae, 
 290; inscriptions in the, found at 
 Delhi, 301 et seq.; transliterated in 
 Hebrew, 303, 306, 309, 312, 315; 
 translations of the, 304, 307, 310, 
 313, 316; critical remarks on the, 
 315—319 
 
 Lebi, burning of, 280 note 
 
 Leo Kanerkes, 294 
 
 Light in the cloud, Ezekiel’s vision, 
 
 17 
 
 Lily, symbol of the, as used by the 
 Israelites, 5 
 
 Lion, face of a, in Ezekiel’s vision, 19 ; 
 figure of a, emblematic of Divine 
 Power, 27 ; expressive of courage, 
 32, 33 ; symbol of the, 221 ; of 
 Israelitish origin, 222 
 
 Lion passant, the symbol of Dan, 351 
 Living creatures of Ezekiel’s vision, 
 213 et seq., 281 note 
 Loammi, an offshoot of Israel, 58 
 Lord Jesus, as seen by John enthroned 
 on high, 37 ; his ascension into 
 heaven, 52, 53 
 
 LostTribes of Israel, 1 et seq., 6; traces 
 of the, 7, 8. (See Ten Tribes.) 
 Lotus, the Egyptian symbol of reli- 
 gion, 2 — 4 ; botanical description of 
 the, 5 note ; a symbol of the Bud- 
 dhists, 5 ; an emblem of Divine 
 Power, 181 ; fresco representing the 
 Buddhas springing from the, 182; 
 not borrowed from India, Appen- 
 dix, 381 
 
 Love, the best last name of the Lord 
 Jesus, 60 
 
 Love and light, symbolized by the 
 ancients in letters of gold and ver- 
 milion, 25 
 
 M. 
 
 Maba Sex, king, 204 
 M’lech’chas, from Scythia, 140 
 Magadha, central land of, 179 ; an- 
 cient kingdom of, 253 ; the early 
 seat of Buddhism, ib.; the language 
 of supposed to be Hebrew, 254 ; its 
 geographical situation, and different 
 names of, ib. ; king of, 318 ; the 
 Mauryan dynasty of, ib. ; of He- 
 brew signification, 319 
 Magi, descended from the Sacas, 162; 
 of the East, 300 
 
 Mahabarata, Indian mythology of the, 
 
 200, 202 
 
 Mahomedans, in India, truer to their 
 prophet than Englishmen to their 
 God, 13 
 
 Makheth, explanation of, 174 
 Man, must believe in moral principles 
 as evinced in deeds and doctrines, 
 " 11; and have faith in God, 12; he 
 
 everywhere believes that there has 
 been or still is a revelation, 12; Eze- 
 kiel’s vision of the face of a, 19 ; 
 figure of, emblematic of Divine 
 Power, 27 ; symbolic of intelli- 
 gence, &c. 34; surrounded by the 
 sevenfold harmony of pure light, 
 
 E E 
 
418 
 
 INDEX. 
 
 36 ; brightness shining from the, 
 38 ; symbol of the, 221 
 Manasseh, greatness of, predicted, 62 
 Mani, the word explained, 256, 257 ; 
 
 and Ruin-heaps, Appendix, 390 
 Manikyala, tope of, opened, 290, 291 ; 
 situation of, 291 ; inscriptions found 
 in the tope of, 296, 297 
 Mauu, the author of certain Brahmi- 
 nical laws, 271 note 
 Mason, Mr., his information respecting 
 the Karens, 359, 360 
 Massagetae, history of the, 71, 72, 
 73, 110; country of the, 149 
 Masson, C., his account of the Kapur- 
 di-Giri inscription, 288 
 Mathia, pillar at, 308 note 
 Mauryan dynasty of Magadha, 318 
 Maya, its meaning in Sanscrit and 
 Hebrew, 207 
 
 Medals of the Buddhists, 196, 197, 
 198 
 
 Medes and Persians, wars of the, 87 
 Media, kingdom of, 68, 69, 168, 169 ; 
 revolt of, 77, 78 ; extent of the em- 
 pire of, 78 
 
 Median colony, transplanted into Sar- 
 matia, 203 
 
 Meru, meaning of, 291 
 Mesopotamia, kingdom of, 68, 69, 168, 
 169 
 
 Metteyo, resemblance of to Messiah, 
 257, 258 
 
 Miou-tze, race of the, 382, 408 
 Mithridates II. ofParthia, 155 
 Monday, symbolized by colour among 
 the Brahmins, 24 
 
 Monuments of ancient Buddhism, 228 
 Moral law, necessity of a, 13 
 Mountains, promised greatness in Is- 
 rael connected with, 371 
 Mujnoo i unsab, an ancient Indian re- 
 cord, 154 
 
 Multitude of people, in prophetic lan- 
 guage, denoted by a wliirwind, a 
 cloud, or a fire, 20, 21 
 
 N. 
 
 Namuchi-Maea, Hebrew meaning of, 
 210 
 
 Nanajah, 294, 295 
 
 Naneh Ghat inscription. Appendix, 389 
 
 Nebuchadnezzar, king of the Chaldeans, 
 77 ; carried into captivity a large 
 number of Jewish nobles, 76 ; ex- 
 tensive dominions of, 105 
 Negro tribes have well-marked Jewish 
 characters in their religious obser- 
 vances, 8 note 
 
 Nestorian Christians, 85, 86 
 Nethinim of Northern India, 112 
 Nikephorus, a title of Jupiter, 156 
 Nimroud sculptures, the religious em- 
 blems typical of Divine attributes, 
 27 
 
 Nimshi, meaning of, 329 
 Nineveh sculptures, winged figures of 
 the, 221 ; of Israelitish origin, 222, 
 223 
 
 Niran, the mysterious word, 296 
 Nirvana, Hebrew meaning of, 210 
 Noah, covenant made with, 37 ;scns 
 of, 238 
 
 Norris, E., his reading of the Kapur- 
 di-Giri inscription, 289 
 
 O. 
 
 Olives, Mount of, 53 
 Omm, meaning of, Appendix, 391 
 Orissa, early history of, 138, 182 
 Oude, kingdom of, its first foundation, 
 202 
 
 Owah, the eastern name of Jehovah, 
 365 
 
 Ox, face of an, in Ezekiel’s vision, 19 ; 
 figure of an, emblematic of Divine 
 Power, 27 ; expressive of patience, 
 &c., 32, 33 ; symbol of the, 221 ; of 
 Israelitish origin, 222 
 Oxen, twelve, the whole of the Tribes 
 symbolized by the, 39 
 
 P. 
 
 Pali, the people so called, 178, 179, 
 238; the ancient dialect of Ma- 
 gadha, 253, 254; meaning of, 
 328 note 
 
 Palibothra, the ancient capital of In- 
 dia, 318, 319, 363 ; of Hebrew sig- 
 nification, 319 
 Panji, records so called, 138 
 Paradas, the, 137, 293 
 Paradise, believed to stand in the 
 
INDEX. 
 
 419 
 
 Himalayas by the Eastern nations, 
 127 
 
 Parthia, historical notices of, 154, 155 
 Parthian kings, coins of the, 155 
 Partisans, the. 111 ; dynasty of the, 
 113 ; Arsaces their founder, 114 ; 
 probable derivation of the name, 
 241 
 
 Pattala, the river, 161 
 Pekah, king of Israel, 74 
 Perversion of Israel, 47 
 Philosophy has done nothing without 
 the Bible to improve the moral 
 world, 81 
 
 Pilgrim Fathers, 129 
 Pillar inscription written in Hebrew 
 letters, 219 
 
 Pillars before the great tope of Bud- 
 dha at Sanchi, 222 
 Poiah, a Buddhist religious service, 
 276 note 
 
 Pomegranate, the Tree of Life and 
 Knowledge with the Egyptians, 
 241 
 
 Poonah, district and city of, 235 
 Porus, the Indian king, 156 
 Pracrit, the word explained, 253 
 Prophecies, fulfilment of, to be looked 
 for among a people not known 
 as Israelites, 65; as concerns the 
 Chosen Tribes confirmed in the 
 Saxon race, 93 
 
 Prophecy, a picture of the moral con- 
 dition on which it is grounded as 
 regards the seed of Isaac, 61 ; re- 
 specting Joseph and his children, 
 63 ; fulfilment of in history, 141 ; 
 relation of the Eastern inscriptions 
 to, 332 et seq. ; period pointed to 
 by, 357 
 
 Prophets, false ones of Israel, 44 ; 
 the true ones testify of the history 
 of Israel, 56 
 
 Providence overrules and superin- 
 tends the movements of all, 36 ; 
 operations of, 40 ; mysteries of, 48 
 Pul, or Phul, the first Assyrian king, 
 73, 74 
 
 Purai, one of the sects of Karens, 
 367 
 
 Puranas of India, 200 
 Putya, a Persian name applied to the 
 Israelites, 106 
 
 R. 
 
 Rainbow, set in the clouds of heaven 
 as a sign of mercy, 37 
 Raja Vigraha, king of the Sacambari, 
 321 
 
 Ram, worshipped by the Hindoos, 
 297 note 
 
 Ramayana, contains the mytholo- 
 gical history of India, 200, 201 ; 
 Rama the hero of the, ib. 
 
 Recovery of Israel, 47 
 Religions of the East, symbols of the, 
 2 
 
 Reuben, standard of the tribe of, 31 
 Revelation, the chief forms of, 12 ; men 
 everywhere believe that there has 
 been or still is a, 12 
 Rock monastery of the Buddhists, 240 
 Rock records of Buddhism, 265 et 
 seq. 
 
 Roman coins found in the tombs of the 
 ancient Buddhist princes, 299 
 Rome subjugated the nations with 
 iron rule, 14 ; the pillared temples 
 of, turned into dust, 80 
 Royal arms, their origin, 226 
 “Ruin, mouth of,” 304, 307, 310, 313, 
 315 ; oddity of the phrase, 317 ; 
 general predictions associated with, 
 334 et seq. 
 
 Ruin-heaps, Appendix, 390 
 
 S. 
 
 Saca’bda, the era of Saca, 138, 139 
 Sacse, origin and history of the, 71, 72, 
 73, 161 et seq. ; a tribe of Scythi- 
 ans, 87 ; their belligerent qualities, 
 91; sprang from the same source 
 as the Saxons and Goths of the 
 West, 95 — 97 ; the Israelites dwell- 
 ing in Assyria so named, 105 ; his- 
 torical notices of the, 106 et seq. ; 
 three classes of the, 109 ; on the 
 east of the Caspian, 111 ; known as 
 brave cavalry and bowmen, 140 ; 
 proofs of their being Buddhists and 
 Hebrews, 161, 284; proofs of dis- 
 covered in Northern India, 168 ; 
 their revolt from Darius, 256; Arian 
 characters employed by the, 290; 
 their Hebrew origin, 299; the words 
 
420 
 
 INDEX. 
 
 of the prophet Amos applicable to I 
 the, 312 ; all destined to become j 
 Christians, 355 ; Goths and mon- i 
 grel mixture of, the refuse of the, 
 356; Saxons of the West descended 
 from the, 379. (See Buddhists.) 
 Sacai, synonymous with glutton and 
 drunkard, 104 
 
 Sacatnbari, the, 321 ; a Saxon race, 
 322 ; never conquered by the Ro- 
 mans, 323 
 
 Sacana, the Indian name of England, 
 90 
 
 Sacas, conveyed their religion into 
 Hindustan, 135 ; the founders of 
 , Buddhism, 136 ; their identifica- 
 tion with Cashmir, 138 ; historical 
 records of the, 138,139. (See Saca*.) 
 Saca-suni, name and oiigin of the, 89 
 Sacca, Babylonian festival of the, 108 
 Sachi, kingdom of, 170; pillar at, 171 ; 
 
 topes at, 212, 216, 219, 221, 222 
 Sacrifices of different animals in the 
 East, 367 ; form of among the 
 Karens, 368 
 
 Sacrificing of animals, disputes respect- 
 ing, 190 
 
 Sagara, king of Cashmir, 137 
 Sak, the Sanscrit name, 171, 172 
 Sakai, or Saca;, the Saxons derived 
 from, 87 ; their conquests, 88, 89 ; 
 subject to Darius, 89; grand prophet 
 of the, 135; introduces Buddhism 
 into India, ib. (See Saca.) 
 
 Sakai topes, inscriptions on the, 176 
 Saka-rauli, the powerful tribe of Par- 
 thia, 155 
 
 Sakas, their extensive dominion in the 
 East, 223 ; of the Saxon race, 324 
 Sakasina, a name of Armenia, 88 
 Saki, the Tibetans taught their re- 
 ligion by, 242 
 Saks of the East, 382, 38 1 
 Sakya, the founder of Buddhism, 162 ; 
 the Sanscrit name of Godama, 171 ; 
 monumental inscription represent- 
 ing his trial of skill, 176, 177; rise of 
 his religion among the Saca; or Saxon 
 tribes, 177 ; his moral doctrines, 
 184; substitutes his own ten laws 
 for the ten laws of Moses, 191 ; his 
 moral teachings, 192 et seq. ; of 
 Hebrew origin, 206 ; said to be the 
 
 son of Maya, 207 ; mythological 
 history of, 207 et seq.; his doctrines 
 divided into three classes, 211 ; his 
 connexion with Godama, 238, 239 ; 
 probable derivation of tbe name, 
 243 ; the teacher of Buddhism sup- 
 posed to be born in Magatta, 254; 
 doctrines of, 283 ; disposal of his 
 remains, 317 
 
 Sakya- Buddha, doctrines of, 180 et 
 seq. ; of the Sacian or Saxon race, 
 182 
 
 Sakya Sinha, adoration of the relics 
 of, 174 
 
 Salivanba Saca Hara, the conqueror of 
 Delhi, 138 
 
 Samapatti, a mode of religious morti- 
 fication, 210 
 
 Samaria, led captive by the Assyrians, 
 50, 339; occupied by the Assyrians, 
 340 ; sin of, 344, 345 
 Sambatiouu, the river, 150 
 Sambhala, king of, tradition respect- 
 ing, 180 
 
 Sanaka-nika, kingdom of, 170 
 Sanchi, city of, 170; memorial pillar 
 at, 384 
 
 Sardochus, king of Nineveh, Babylon, 
 and Israel, 77 
 
 Sarmatia, a Median colony trans- 
 planted into, 203 
 
 Sassana, a new religion introduced into 
 Hindustan, 135, 136 
 Sassani, independent kingdom of the, 
 113, 114 
 
 Sassanian kings, coins of the, 299 
 Sassanid®, kingdom of the, 91 
 Satan, traditions of among the Ka- 
 rens, 369 
 
 Saturday, symbolized by colour among 
 the Brahmins, 24 
 
 Sav, Savath, Godama’s play upon the 
 words, 286 
 
 Saviour, expected by the Karens, 370 
 Saxani. (See Sassani.) 
 
 Saxon Buddhists of the East, 243, 244 
 Saxon derivation and destiny, 349 et 
 seq., 383 
 
 Saxon-Gotlias, house and lineage of 
 the, 260 
 
 Saxon kingdom, proofs of its existence 
 throughout the East, 178 ; extent 
 of its religious dominion, ib. 
 
INDEX. 
 
 421 
 
 Saxons, and Saxon races, of the East 
 and the West, 1 et seq., SO; a 
 Gothic or Scythian tribe, 87 ; de- 
 rived from the Sakai, or Sac®, a 
 Scythian tribe, 87, 88 ; their wide- 
 spread dominion, 90 ; many of their 
 words of Persian or Hebrew origin, 
 91 ; revolutionizing influence of the, 
 91, 92 ; heirs of the world by Divine 
 favour, 93 ; prophecies concerning 
 theChosen Tribes fulfilled in the, 93; 
 of Israelitish origin, 94 ; inquiries 
 respecting the, 121 ; their early sa- 
 vage characteristics, 122 ; coins- 
 showing their connexion with the 
 Greek power, 156 et seq.; tribes 
 of in India, 170 ; their various 
 Oriental names, 179; our origin 
 from the Saxons of the East, 
 as shown by Buddhist symbols, 
 224, 227 ; their early seat in 
 the East, and their conquests, 260, 
 261, 262 ; those of the East became 
 nominally Buddhists, and of the 
 West, Christians, 262; their ex- 
 tended and beneficial influence, 263, 
 264 ; ancient country of the, 322 ; 
 of northern Germany, 324; same 
 as the Sakas of the East, ib. ; 
 the earliest period of their ap- 
 pearance in Britain not known, 353; 
 identically the same with the Sac® 
 of the East, ib. ; their ultimate 
 destiny as shown by prophecy, 357, 
 358; people akin to them found 
 in the East, 358 ; those of the 
 West were descendants of the Sac®, 
 379 ; will mingle with those from 
 the East, 383 
 
 Scythia, origin of the name, 114; con- 
 quests of, ib. 
 
 Scythian power, 68 
 
 Scythians, early history of the, 70, 71; 
 a bond of sympathy between them 
 and the Israelites, 70 ; seize the 
 empire of Asia, 72 ; overran Asia as 
 far as Egypt and the Indies, 78 ; 
 their conquests led to the ultimate 
 removal of the Israelites into the 
 land of the Tartars, 79 ; their ex- 
 pulsion from Assyria, 103 ; from 
 Asia, 168 ; their belligerent career, 
 169 
 
 Sennacherib, king of Assyria, 75 ; his 
 army destroyed beneath the walls 
 of Jerusalem, 76 
 
 Sepulchral inscriptions in Arian cha- 
 racters, 288 et seq. 
 
 Seth, the fourth son of Adam, 246 ; 
 
 his religion, 246, 247 
 Shaddai, the incommunicable name, 
 234, 296 
 
 Shalmanezer, king of Assyria, 75 ; 
 subdues the Ten Tribes of Israel, 
 ib. 
 
 Shambat, a family of Israelitish exiles, 
 99 
 
 Shans, the, 361 
 
 Shechinah of Jehovah’s presence, 17 ; 
 its departure from the temple of 
 Jerusalem, 38, 41 
 Shem, descendants of, 141 
 Silence, prophetic allusion to the word, 
 337 
 
 Sin introduced by Satan, 369 
 Siva, worship of, 286 
 Smerdis, 256 
 
 Standards of the hosts of Israel, 30 ; 
 of the tribes of Reuben, Judab, 
 Ephraim, and Dan, 31 
 Stars, colours of the, symbolic of love 
 and truth, 26 
 
 Su, or Zu, disquisition on the word, 
 156; frequent use of the word in 
 the Girnar inscription, 285 ; its de- 
 rivation, 286 
 
 Sucki, or Sukhi, the people dwelling 
 by the Cliebar, 74, 106, 107 
 Sun-worship, 278 note 
 Sunday, symbolized by colour among 
 the Brahmins, 24 
 Superintending intelligence, 10 
 Sutra, Hebrew meaning of, 211 
 Swastikas, the, 183 
 Sykes, Colonel, his examination of the 
 Buddh letters, 231 
 
 Symbols of religion, the lotus, the 
 crescent, and the cross, 2 ; their 
 influence, 3 
 
 Symbols of the mystery of Ezekiel’s 
 vision, 20; Buddhistic, examined, 
 206 et seq., 227 
 
 Syria, subdued by Tiglath-Pileser, 74 
 Syrian churches, evidences of their 
 missionary zeal, 86 
 Szu Scythians, 159 
 
422 
 
 INDEX. 
 
 T. 
 
 Temple of the Buddhists, 243, 244 
 
 Ten Tribes of Israel, 7, 8; not in a 
 position to deny their Lord and 
 Saviour, 51 ; separated themselves 
 from the Jews as a body by apos- 
 tasy, 67 ; direction in which they 
 travelled through the eastern na- 
 tions, 70, 71 ; subdued by Shalma- 
 nezer, King of Assyria, 75; cir- 
 cumstances that tended to promote 
 their permanent separation from the 
 Jews, 76 ; did they ever leave the 
 land of their captivity ? 115 et 
 
 seq. ; the country to which they 
 were deported, 131 ; the Afghans 
 profess to be descended from them, 
 143 et seq. ; evidences of that de- 
 scent, 154 ; Ezekiel’s warning to 
 them, 257 ; their wanderings as 
 intimated by Jeremiah, 265 ; wor- 
 ship encouraged among them by 
 Jeroboam, 337 ; addressed by Ze- 
 phaniah immediately before their 
 captivity, 348 
 
 Thai, the native name of the Siamese, 
 361 
 
 Tharana Goon, the essential attributes 
 in Trinity, 197 
 
 Theos, derivation of, 286 note 
 
 Thirst, application of the word, 346, 
 347 
 
 Throne, likeness of a, above the fir- 
 mament, 220 
 
 Thursday, symbolized by colour among 
 the Brahmins, 24 
 
 Tibetan alphabet, derivation of the, 
 231, 232 
 
 Tibetan Buddhists, litany of the, 267, 
 268 
 
 Tibetans, their legends respecting the 
 origin of their religion, 242 
 
 Tiglath-Pileser, King of Assyria, 73, 
 74; deported the people of Da- 
 mascus, 72; subdues Assyria, 74 
 
 Tigris, banks of the, 69 ; its ancient 
 geography, 132 
 
 Topes at Sachi, 212, 216, 219, 221, 
 222 ; at Manikyala and Jelalabad, 
 and other places, 290 et seq. ; 
 inscriptions found in the, 293, 
 296 
 
 Trajan, extent of his conquests, 299, 
 300 
 
 Tree, the wonderful one of Tibet, 
 Appendix, 392 
 
 Tribes, the lost ones of Israel, 1 et 
 seq., 6 ; traces of the, 7, 8 ; the 
 representatives of Joseph and of 
 Ephraim and Manasseh, 15 ; their 
 symbolical representations, 43 ; 
 their revolt, and condition, 69 
 Trinity, representation of the essential 
 attributes of the, 197 
 Tuesday, symbolized by colours among 
 the Brahmins, 24 
 
 Turks do not own the Holy Land, but 
 only hold it in keeping, 14 
 Turs, a sort of waudering friars, 187 
 note, 190 
 
 U. 
 
 Uni coen, Buddhistic representation of 
 the, 224; not a mere heraldic in- 
 vention, ib. ; its origin, 225, 351 — 
 353; symbol of the Sacse in Northern 
 India, 351 
 
 V. 
 
 Vermilion palace of China, 24 
 Visala Deva, King of the Sacambari, 
 322 
 
 Vision of Ezekiel, 17 ; opened in aw- 
 ful symbols, 18 ; relates to the after 
 captivity and ultimate dispersion of 
 Judah, 40 
 
 Voluspa, of the Saxons, Appendix, 
 405 
 
 W. 
 
 Wady-en-Nehiyeh, rocks of the, 
 236, 237 
 
 Wall of loose stones, symbol of, 44 
 Warning of Israel, 47 
 Waters, prophetic allusions to the, 338 
 Weapons portrayed in Buddhistic bas- 
 reliefs, 384 
 
 Wednesday, symbolized by colour 
 among the Brahmins, 24 
 Week, days of the, symbolized by 
 colour among the Brahmins, 24 
 Wheel, its symbolic meanings, 39 ; the 
 four wheels with the four faces, ib.; 
 
INDEX, 
 
 423 
 
 the golden one, 212, 213, 215, 218; 
 symbol of Buddha’s supremacy, 221; 
 of Israelitish origin, 222 
 Mil eels of the living creatures, 213 
 et seq. 
 
 Whirlwind, picture of the, 19 ; in pro- 
 phetic language signifies a confused 
 multitude, 20, 21 ; phenomena 
 thence resulting, 26 
 M r inds, symbolical meaning of, 21, 22 ; 
 
 explained by Jeremiah, 22 
 Winged figures of the Nineveh sculp- 
 tures, 221, 222 ; of Israelitish ori- 
 gin, 222, 223 ; of Ezekiel’s vision, 
 222 
 
 Wings on each of the four sides of 
 Ezekiel’s mystery, 19 ; of the sym- 
 bolic creatures of Ezekiel’s vision, 
 19, 30 ; emblems of Egyptian and 
 Assyrian power, 134 note ; of the 
 living creatures, 214, 217 
 Woden, the Saxon deity, 235 
 
 X. 
 
 Xenophon, the country through 
 which he retreated with the ten 
 thousand Greeks, 130 
 
 Y. 
 
 Yahoodee, a term of reproach, 164 
 Yahoodeyah, city of, 153 
 Yavanas, historical notices of the, 137 
 —140 
 
 Yesdigird, the last of the Sassanide 
 kings, 113 
 
 Yod, symbolic meaning of, 234 
 Yoovah, meaning of the word, 256 
 Yousufzyes, the tribe of Joseph, 145, 
 164, 165 ; the Afghan tribe named 
 after Joseph, 288 
 
 Yoowah, the eastern name of the 
 Deity, 365, 367 
 Yuclii Scythians, 223 
 
 Z. 
 
 Zagana, a royal Babylonian robe, 
 108, 109 
 
 Zalmoxis, probable derivation of, 149 
 Zamara, the wonderful heroine, 111 
 Zeus, derivation of, 286 note 
 Zim, the principle of all things, 282 
 note. 
 
 THE END. 
 

 . 
 
 LONDON : 
 
 6AYILL AND EDWARDS, PRINTERS, CHANDOS STREET, 
 COVENT GARDEN. 
 
LIST 
 
 WORKS IN GENERAL LITERATURE 
 
 PUBLISHED BY 
 
 MESSRS. LONGMAN, GREEN, LONGMAN, AND ROBERTS 
 
 39 Paternoster Row, London. 
 
 CLASSIFIED INDEX 
 
 Agriculture and Rural 
 Affairs. 
 
 Bayldon on Valuing Rents, Ac. - 4 
 
 Cecil’s Stud Farm ... 6 
 
 Hoskyns's Talpa - - - - 10 
 
 Loudon’s Agriculture - - - 13 
 
 Morion on Landed Property - 16 
 “ (J. C.) Dairy Husbandry - 16 
 
 Arts, Manufactures, and 
 Architecture. 
 
 Bourne’s Catechism of the Steam 
 Engine 7 4 
 
 Brande's Dictionary ofScience,*c. 4 
 “ Organic Chemistry- - 4 
 
 Cresy’s Civil Engineering 6 
 
 Fairbairn's Informa, for Engineers 7 
 “ on Mills and Miilwork 7 
 Falkener's D*dalu9 - - - 7 
 
 “ Museum of Classical 
 
 Antiquities - - " . " I 
 
 Goodeve’s Elements of Mechanism 8 
 
 Gwilt’s Encyclo. of Architecture - 8 
 
 Harford’9 Plates from M. Aogelo - 8 
 
 Humphreys’s Parable x Illuminated 10 
 Jameson's Saints and Martyrs - 11 
 
 “ Monastic Orders - - 1 1 
 
 " Legends of Madonna - 11 
 
 11 Commonplace-Book - 11 
 
 Kbnig’s PictO'ial Life of Luther - 8 
 
 Loudon’s Rural Architecture - 13 
 Love’s Art of Dyeing - - 13 
 
 Lowndes's Engineer’s Handbook - 13 
 MacDougall’s Campaigns of Han- 
 nibal - - 14 
 
 u Theory of War - 14 
 
 Moseley’s Engineering - - - 16 
 
 Piesse’s Art of Perfumery - - 18 
 
 “ Laboratory of Chymical 
 Wonders - - - - - 18 
 
 Richardson’s Art of Horsemanship 18 
 Scoffern on Projectiles, &c. - - 19 
 
 Steam-Engine, by the Artisan Club 4 
 Ure’s Dictionary of Arts, &c. - 23 
 
 Biography. 
 
 Arago’s Lives of Scientific Men - 3 
 
 Baillie’s Memoir of Bate - - 3 
 
 Brialmont’s Wellington - - 4 
 
 Bunsen's Hippolytus - - - 5 
 
 1 Bunting’s ( Dr .) Life - - - 5 
 
 Crosse’s (Andrew) Memorials - 6 
 
 Green’s Princesses of England - 8 
 
 Harford’s Life of Michael Angelo - 8 
 
 Lardner’s Cabinet Cyclopaedia - 12 
 Marshman’s Life of Carev, Marsh- 
 
 man, and Ward - 15 
 u Life of Havelock - 15 
 
 Maunder’s Biographical Treasury- 15 
 
 Mountain’s (Col.) Memoirs - -16 
 
 Palleske’s Life of Schiller - - 17 
 
 Parry’s (Admiral) Memoirs - - 17 
 
 Peel’s Sketch of sir R. Peel’s Life 
 and Character - - - - 17 
 
 Piozzi’s Autobiography and Letters 18 
 Russell’s Memoirs of Moore - 16 
 “ (Dr.) Mezzofanti - - 19 
 
 SchimmelPenninck's (Mrs.) Life - 19 
 Shee’s Life of Sir M. A. Shee - 20 
 Southey’s Life of Wesley - - 21 
 
 Stephen’s Ecclesiastical Biography 21 
 Strickland's Queens of England - 21 
 Sydney Smith’s Memoirs - - 21 
 
 W ate rton’6 Autobiography* Essays 23 
 
 Books of General Utility. 
 
 Acton’s Cookery Book 3 
 
 Black’s Treatise on Brewing- - 4 
 
 Cabinet Gazetteer - - - - 5 
 
 “ Lawyer - ... 5 
 
 Cust’s Invalid’s Own Book - - 6 
 
 Hensman’s Handbook of the Con- 
 stitution - - - . 9 
 
 Hints on Etiquette ... 9 
 
 Hudson's Executor’s Guide - - 10 
 
 “ on Making Wills - - 10 
 
 Hunter's Art of Writing Precis - 11 
 Kesteven's Domestic Medicine - 11 
 Lardner’8 Cabinet Cyclopaedia - 12 
 Loudon's Lady’s Country Compa- 
 nion ------ 13 
 
 Maunder’s Treasury of Knowledge 15 
 
 “ Biographical Treasury 15 
 
 <( Geographical Treasury 15 
 
 “ Scientific Treasury - 15 
 
 “ Treasury of History - 15 
 
 “ Natural History - - 15 
 
 Piesse’s Art of Perfumery - - 18 
 
 Pitt’s How to Brew Good Beer - 18 
 Pocket an'd the Stud - 8 
 
 Pycroft’s English Reading - - 18 
 
 Richardson’s Art of Horsemanship 18 
 Riddle's Latin Dictionaries - - 19 
 
 Roget’s English Thesaurus - - 19 
 
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 Short Whist - - - - 20 
 
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 Sleigh's Personal Wrongs and 
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 Thomson’s Interest Tables - - 22 
 
 Walford’s Handybook of the Civil I 
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 West on Nursing Sick Children - 24 ' 
 Willich’s Popular Tables - - 24 1 
 
 Wilmot’s Blackstone - - - 24 
 
 Botany and Gardening. 
 
 Hassall's British Freshwater Algae 9 
 Hooker’s British Flora - - 10 
 
 “ Guide to Kew Gardens - 10 
 Lindley’s Introduction to Botany 12 
 “ Synopsis of the British 
 
 Flora - - 12 
 
 ** Theory of Horticulture - 12 
 Loudon’s Hortus Britannicus - 13 
 “ Amateur Gardener - 13 
 
 Trees and Shrubs - - 13 
 
 “ Gardening - - 13 
 
 “ Plants - 13 
 
 Pereira’s Materia Medica - - 17 
 
 Rivers’s Rose-Amateur’s Guide - 19 
 Wilson’s British Mosses - - 24 
 
 Chronology. 
 
 Brewer's Historical Atlas 4 
 
 Bunsen’s Ancient Egypt 5 
 
 Haydn’s Beatson’s Index 9 
 
 Jaquemet’s Abridged Chronology - 11 
 Nicolas’s Chronology of History - 12 
 
 Commerce and Mercantile 
 Affairs. 
 
 Gilbart's Logic of Banking - - 8 
 
 Lorimer’s Young Master Mariner - 13 
 M'Culloch’s Commerce* Navigation 14 
 Thomson’s Interest Tablt-s - - 22 
 
 Tooke’s History of Prices - -23 
 
 Criticism, History, and 
 Memoirs. 
 
 Brewer’s Historical Atlas - - - 4 
 
 Bunsen's Ancient Egypt 5 
 
 lt Hippolytus - - - 5 
 
 Burke’s Vicissitudes of Families - 5 
 
 Chapman’s Gustavus Adolphus - 6 
 
 Clough’s Greek History from 
 Plutarch ----- 6 
 
 Conybeare and Howson’s St. Paul 6 
 Connolly’s Sappers and Miners - 6 
 
 Crowe’s History of France - - 6 
 
 Frazer’s Letters during the Penin- 
 sular and Waterloo Campaigns 7 
 Gurney’s Historical Sketches - 8 
 
 Hayward's Essays 9 
 
 Hensman’s Handbook of the Con- 
 stitution ----- 9 
 
 Herschel's Essays and Addresses - 9 
 
 Jeffrey’s (Lord) Essays - - 11 
 
 Kemble’s Anglo-Saxons - - 11 
 
 Lardner's Cabinet Cyclopaedia - 12 
 Latham’s Works on the English 
 Language - - - - - 11 
 
 Lowe's Campaigns in Central India 13 
 Macaulay’s Grit, and Hist. Essays 14 
 “ History of England - 13 
 Miscellaneous Writings 13 
 “ Speeches - 14 
 
 Mackintosh’s Miscellaneous Works 14 
 “ History of England - 14 
 M'Culloch’sGeographicalDictionary 14 
 Maunder’s Treasury of History - 15 
 Merivale’s History of Rome - - 15 
 
 “ Roman Republic - - 15 
 
 Moore’s (Thomas) Memoirs, Ac. - 16 
 Mure’s Greek Literature - - 16 
 
 Palleske's Life & Works of Schiller 1 7 
 Piozzi’s Autobiography & Letters 18 
 Porter's Knights of Malta - - 18 
 
 Raikes’s Journal - 18 
 
 Rich’s R. and G. Antiquities - - 18 
 
 Riddle’s Latin Lexicon - 19 
 
 Rogers’s Essays from Edink. Reviewl9 
 " (Sam.) Recollections - 19 
 Roget’s English Thesaurus - 19 
 
 SchimmelPenninck’s Memoirs of 
 
 Port Royal - - 19 
 
 u Principles of 
 
 Beauty, &c. - - - 19 
 
 Schmitz’s History of Greece - 19 
 
 Southey’s Doctor - - - 21 
 
 Stephen’s Ecclesiastical Biography 21 
 “ Lectures on French History 21 
 Sydney Smith’s Works - - - 21 
 
 “ Lectures - - 21 
 
 “ Memoirs - - 21 
 
 Thirlwall’s Historyof Greece - 21 
 Turner’s Anglo-Saxons - - 23 
 
 White & Riddle’s Latin Dictionary 24 
 Whiteside’s Italy - - - - 24 
 
 Wilkins’s Political Ballads - - 24 
 
 Wilmot’s Brougham's Law Reforms 24 
 
 Geography and Atlases. 
 
 Brewer’s Historical Atlas 4 
 
 Butler’s Geography and Atlases - 5 
 
 Cabinet Gazetteer 5 
 
 Johnston '8 General Gazetteer - H 
 M'Culloch’sGeographicalDictionary 14 
 Maunder’s Treasury of Geography 15 
 Murray’s Encyclo. of Geography - 17 
 Sharp’s British Gazetteer - - 20 
 
 Juvenile Books. 
 
 Amy Herbert - - - - 20 
 
 Cleve Hall ----- 20 
 
 Earl ’8 Daughter (The) - - - 20 
 
 Experience of Life - - - 20 
 
 Gertrude - - - 20 
 
 Howitt’s Boy’s Country Book - 10 
 “ (Mary) Children’s Year - 10 
 Ivors ------ 20 
 
 Katharine Ashton -20 
 
 Laneton Paisonage - - - 20 
 
 Margaret Percival - - - - 20 
 
 Piesse’s Chymical, Natural, and 
 
 Physical Magic - 18 
 “ Laboratory of "Chymical 
 
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 Pyeroft’s Collegian's Guide - - 18 
 
 Medicine, Surgery, &c. 
 
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 Bull’s Hints to Mothers - 4 
 
 “ Management of Children - 4 
 
 Copland’s Dictionary of Medicine - 6 
 
 Cust’s Invalid’s Own Book g 
 
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 “ Medical Notes ana Reflect. 9 
 Kesteven’s Domestic Medicine - 1 1 
 Pereira’s Materia Medica - - 17 
 
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 Todd’s Cyclopxdia of Anatomy 
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 West on Children’s Diseases - 24 
 
 “ Nursing Sick Children - 24 
 
CLASSIFIED INDEX TO GENERAL CATALOGUE. 
 
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 Bacon's (Lord) Work* • • • 8 
 
 Boase s Philosophy of Nature - 4 
 
 Bray on Education of the Feelings 4 
 
 Defence of Echpst of Faith - - 7 
 
 Eclipse of Faith - - - 7 
 
 Greyson's Select Correspondence - 8 
 
 Gurnev’s Evening Recreations - 8 
 
 H assalVs Adulterations Detected ,&c. 8 
 Havdn’s Book of Dignities - 
 
 Holland's MenUl Physiology 
 Hooker’s Kew Guide - 
 Howard’s Gymnastic Exercises - 
 Howitt ’6 Rural Life of England 
 
 9 
 
 10 
 10 
 
 10 
 
 Visitsto RemarkablePlaces 10 
 “ * 11 
 
 Jameson's Commonplace-Book 
 Macaulay’s Speeches - 
 Mackintosh’s MiscellaneousWoaks 
 Martineau’s Miscellanies 
 Newman on University Education 
 t* Office and "Work of 
 
 Universities - 
 Newman’s Lectures and Essays - 
 Pycrofl '6 English Reading - 
 Rich’s Dictionary of Antiquities - 
 Riddle’s Latin Dictionaries - 
 Rowton’s Debater - 
 Sir Roger De Coverley • 
 
 Southey’s Doctor, &c. - 
 Spencer’s Essays - 
 Stows Training System 
 Thomson’s Laws of Thought 
 
 Trevelyan on the Native Languages 
 of India 
 
 White & Riddle s Latin Dictionary 24 
 
 Willich’s Popular Tables 
 
 - 24 
 
 Wit and Wisdom of Sydney Smith 21 
 Yonge's English-Greex Lexicon - 24 
 “ Latin Gradus - - 24 
 
 Zumpt's Latin Grammar - - 24 
 
 Natural History in general. 
 
 Agassiz on Classification 3 
 
 Callows Popular (Jonchology - 6 
 
 Ephemera’s Book of the Salmon - 7 
 
 Garratt’s Marvels of Instinct - 7 
 
 Gosse's Natural History of Jamaica 8 
 Hartwig’s Sea and it* LivingWonders 8 
 Kirby and Spence’s Entomology - 11 
 
 Lee’s Elemeuts of Natural History 12 
 Maunder’s Natural Historv - - 15 
 
 Qu<trefage's Naturalist’s Rambles 18 
 Stonehenge on the Dog - 21 
 
 Turton’s Shells of the British Islands 23 
 Waterton’s Essay s on Natural Hist. 23 
 Youatt’s Work on the Dog - - 24 
 
 “ “ Horse - 24 
 
 l-Volume Encyclopaedias 
 and Dictionaries. 
 
 Blaine’s Rural Sports - - - 4 
 
 Braude s Science, Literature, and Art 4 
 Copland’s Dictionary of Medicine - 6 
 
 Cresy’s Civil Engineering S 
 
 Gwilt’s Architecture - - - 8 
 
 Johnston’s Geographical Dictionary 11 
 Loudon’B Agriculture - - - 13 
 
 “ Rural Architecture - 13 
 
 11 Gardening - - 13 
 
 “ Plant* - 13 
 
 “ Trees and Shrubs - - 13 
 
 M'Culloch’s Geographical Dictionary 14 
 “ Dictionary of Commerce 14 
 
 Murray's Encvclo. of Geography - 17 
 Sharp's British Gaietteer - - 20 
 
 Ure’s Dictionary of Arts, &c. - - 23 
 
 Webster’s Domestic Economy - 23 
 
 Religious & Moral Works. 
 
 Afternoon of Life 3 
 
 Amy Herbert - - - 20 
 
 Bloomfield's Greek Testament - 4 
 
 “ Supplement to ditto 4 
 Bray on Education of the Feelings 4 
 Bunyan's Pilgrim’s Progress - 5 
 
 Calvert’s Wife’s Manual 5 
 
 Caiz and Farlie's Moral Emblems 6 
 Cleve Hall - 20 
 
 Conybeare and Howson’s St. Paul 6 
 Cotton’s Instructions in Christianity 6 
 Dale’s Domestic Liturgy - -’7 
 
 Defence of Eclipse of Faith - - 7 
 
 Earl’s Daughter (The) - - 20 
 
 Eclipse of Faith - - - 7 
 
 Experience (The) of Life - - 20 
 
 Gertrude - 20 
 
 Hoare ou the Veracity of Qenetis - 9 
 
 Horne's Introduction to Scriptures 9 
 * f Abridgment of ditto - lo 
 Humphnys’s tarabks Illuminated 10 
 
 Ivors ; or, the Two Cousins - • 20 
 
 Jameson's Sacred Legends - - 10 
 
 “ Monastic Legends - - 10 
 
 " Legend 6 oftne Madonna 10 
 
 " Lectures on Female Em- 
 ployment ----- 10 
 Jeremy Taylor's Works - - - 11 
 
 Katharine Ashton - - 20 
 
 KSnig’s Pictorial Life of Luther - 8 
 
 Laneton Parsonage - - 20 
 
 Lyra Germanic a - - - - 5 
 
 Maguire's Rome - - - - 14 
 
 Margaret Percival - 20 
 
 Marshman’s Serampore Mission - 15 
 Martineau’s Christian Life - - 14 
 
 “ Hymns - - - 14 
 
 Studies of Christianity 14 
 Merivale’s Christian Records - 15 
 Moore on the Use of the Body - 16 
 “ “ Soul and Body - 16 
 
 “ ’8 Man and hi 6 Motives - 16 
 Morning Clouds - - 16 
 
 Moseley’s Astro-Theology - - 16 
 
 Neale's Closing Scene - - 17 
 
 Powell’s Christianity without Ju- 
 daism - 18 
 
 “ Order of Nature - - 18 
 
 Readings for Lent - - - 20 
 
 “ Confirmation - - 20 
 
 Riddle's Household Prayers - 19 
 Robinson’s Lexicon to the Greek 
 Testament ----- 19 
 SchimmelPenninck’s Mu 6 ings - 19 
 Self-Examination for Confirmation 20 
 Sewell’s Historyof the Early Church 20 
 “ Passing Thoughts on Religion 20 
 Smith’s (Sydney) Moral Philosophy 21 
 “ fG.) Wesleyan Methodism 20 
 “ (J.) St. Paul’s Shipwreck - 20 
 
 Southey’s Life of Wesley - - 21 
 
 Spitta’s Lyra Domestics - - 21 
 
 Stephen's Ecclesiastical Biography 21 
 Theologia Germamca - - - 5 
 
 Thumb Bible (The) - - 23 
 
 Ursula 20 
 
 Poetry and the Drama. 
 
 Aikin’s (Dr.) British Poets 3 
 
 Arnold’s Merope . - - - - 3 
 
 “ Poems _ - - - 3 
 
 Goldsmith’s Poems, illustrated - 8 
 
 L. E. L. ’s Poetical Works - 12 
 
 Linwood’s Anthologia Oxoniensis - 13 
 Lyra Germanic* - - - - 5 
 
 Macaulay's Lavs of Ancient Rome 14 
 Mac Donald's Within and Without 14 
 u Poems - - - 14 
 
 Montgomery’s Poetical Works - 16 
 
 Moore’s Poetical Works - - 16 
 
 Selections (illustrated) - 16 
 " Lalla Rookn - - - 16 
 
 “ Irish Melodies - - 16 
 
 “ National Melodies - - 16 
 
 “ Sacred Songs {wit h Muiic) 16 
 “ Songs and Ballads - - 16 
 
 Power’s Virginia's Hand - - 18 
 
 Shakspeare, by Bowdler - - 20 
 
 Southey’s Poetical Works - - 21 
 
 Spitta's Lyra Domestica - - 2l 
 
 Thomson's Reasons, illustrated - 22 
 Warburton’s Hunting Songs - 23 
 Wilkins’s Political Ballads - - 24 
 
 The Sciences in general 
 and Mathematics. 
 
 Arago's Meteorological Essays - 3 
 
 ** Popular Astronomy 3 
 
 Boase’s Philosophy of Nature - 4 
 
 Bourne's Catechism of Steam- 
 Engine ----- 4 
 
 Boyd’s Naval Cadet’s Manual - 4 
 
 Brande’s Dictionary of Science, &c. 4 
 
 u Lectures on Organic Chemistry 4 
 Conington’s Chemical Analysis - 6 
 
 Cresy's Civil Engineering - - 6 
 
 De la Rive’s Electricity - - 7 
 
 Grove’6 Correia, of Physical Forces 8 
 Herschel’s Outlines or Astronomy 9 
 Holland’s Mental Physiology - 9 
 
 Humboldt’s Aspects of Nature - 10 
 
 “ Cosmos - - 10 
 
 Hunt on Light - 11 
 
 Lardner’6 Cabinet Cyclopaedia - 12 
 Marcet’s (Mrs.) Conversations - 14 
 Morell's Elements of Psychology - 16 
 Moseley’s Astro Theology - - 16 
 
 “ Engineering Ac Architecture 16 
 Ogilvie's Master- Builder’s Plan - 17 
 Owen’s Lectureson Comp. Anatomy 17 
 Pereira on Polarised Light - - 17 
 
 Peschel’s Elements of Physics - 17 
 Phillips's Mineralogy - - - 17 
 
 *• Guide to Geology - - 17 
 
 Piesse’6 Laboratory of Ohymical 
 Wonders - - 18 
 
 Pow ell's Unity of Worlds - - 18 
 
 Ramsay’s Glaciers of North Wales 
 and Switzerland - 18 
 
 Smee’s Electro-Metallurgy - - 20 
 
 Steam-Engine (The) - - 4 
 
 Tate on Strength of Materials - 21 
 Twisden’s Examples in Mechanism 23 
 Webb’s Celestial Objects for Com - 
 mon Telescopes - - 23 
 
 Rural Sports. 
 
 Baker's Rifle and Hound in Ceylon 3 
 Blaine's Dictionary of Sports " - 4 
 
 Cecil's Stable Practice 6 
 
 u Stud Farm 6 
 
 Dead Shot (The) 7 
 
 Ephemera on Angling - - - 7 
 
 “ *s Book of the Salmon - 7 
 
 Freeman and Sal vin's Falconry - 7 
 
 Hamilton's Reminiscences of an 
 Old Sportsman 8 
 
 Hawker's Young Sportsman 9 
 
 Howard’s Athletic Exercise* - - 10 
 
 The Hunting-Field 8 
 
 Idle’s Hints on Shooting - - 11 
 
 Pocket and the Stud 6 
 
 Practical Horsemanship 8 
 
 Pycroft’s Cricket- Field - - - 18 
 
 Richardson’s Horsemanship - - 16 
 
 Ronalds’ Fly-Fisher's Entomology 19 
 Salmon Fishing in Canada 3 
 
 Stable Talk and Table Talk - - 8 
 
 Stonehenge on the Dog - - - 21 
 
 “ on the Greyhound - 21 
 
 The Stud, for Practical Purpose* - 8 
 
 Veterinary Medicine, dec. 
 
 Cecil’s Stable Practice 
 ,f Stud Farm 
 
 Hunting-Field (The) - 
 Miles’s Horse-Shoeing - - - 15 
 
 “ on the Horse’s Foot - - 15 
 
 Pocket and the Stud 8 
 
 Practical Horsemanship - - 6 
 
 Richardson’s Horsemanship - 18 
 Stable Talk and Table Talk - 
 Stonehenge on the Dog - • 
 
 Stud (The) - - - 
 
 Youatt’s Work on the Dog - - 24 
 
 „ Horse - 24 
 
 Voyages and Travels. 
 
 Baker’s Wandering* in Ceylon - 3 
 
 Barth's African Travels - - 3 
 
 Burton's East Africa - - 5 
 
 “ Lake Regions of Central 
 
 Africa 5 
 
 “ Medina and Mecca - - 5 
 
 Domenech’s Texas - - - 7 
 
 “ Deserts of North America 7 
 
 Forester's Sardinia and Corsica - 7 
 
 Hill's Peru and Mexico - - - 9 
 
 Hinchliff a Travels in the Alps - 9 
 
 Hind's North American Exploring 
 Expeditions- - - - - 9 
 
 Howitt’s Victoria - 10 
 
 Hue's Chinese Empire - - 10 
 
 Hudson and Kennedy’s Mont 
 Blanc - - 10 
 
 Humboldt’s Aspects of Nature - 10 
 Hutchinson's Western Africa - 11 
 Kane’s Wanderings of an Artist - 11 
 Lady’s Tour round Monte Ro*a - 11 
 Lowe's Central India in 1857 & 1858 13 
 M’Clure’s North-West Passage - 17 
 Minturn's New York to Delhi - 15 
 Mollhnusen’s Journey to the Shores 
 of the Pacific - - - - 15 
 
 Peaks, Passes, and Glaciers - 17 
 Ramsay ’s Glacier* of North Wales 
 and Switzerland - - - - 18 
 
 Senior’* Journal in Turkey and 
 Greece ----- 19 
 Snow’s Tierra del Fuego - - 21 
 
 Tennent’* Ceylon - - - - 22 
 
 Weld’s Vacation* in Ireland - 23 
 
 “ Highlands and Orcacha - 23 
 
 “ Pyrenees - 23 
 
 “ United States and Canada- 23 
 
 Whiteside’s Italy - 24 
 
 Wills'* “ Eagle's Nest." - - 24 
 
 Works of Fiction. 
 
 Cruikshank’s Falstaff - - - 6 
 
 Moore s Epicurean - - -16 
 
 Sewell's U'tuU - 
 Simpkinson's Washington - 
 Sir Koeer De Coverley - 
 Sketches (The), Three Tali# 
 
 Southey’s The Doctor, Acc. - - 21 
 
 Trollope’s Barchestgr Towers - 23 
 
 “ Warden - - - 23 
 
 ' S 8 
 
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