TheProjectGutenberg eBook,TheUnknownLife of JesusChrist, byNicolasNotovitch,TranslatedbyJ.H.ConnellyandL.LandsbergThiseBookisfortheuseofanyoneanywhereatnocostandwith

almostnorestrictionswhatsoever.Youmaycopyit,giveitawayor

re-useitunderthetermsoftheProjectGutenbergLicenseincluded

withthiseBookoronlineatwww.gutenberg.org

Title:TheUnknownLifeofJesusChrist

TheOriginalTextofNicolasNotovitch's1887Discovery

Author:NicolasNotovitch

ReleaseDate:July1,2009[eBook#29288]

Language:English

Charactersetencoding:ISO-8859-1

***START OF THE PROJECT GUTENBERG EBOOK THE UNKNOWNLIFEOFJESUSCHRIST***

E-textpreparedbyDavidEdwards,PaulMotsuk,andtheProjectGutenbergOnlineDistributedProofreadingTeam(http://www.pgdp.net)

Transcriber'sNote:

Changesinthetextaremarkedwithadashedblue line; theoriginal text isdisplayedwhenthemousecursorhoversoverit.

TheUnknownLifeof

JesusChrist

TheOriginalTextofNicolasNotovitch's1887Discovery

byNicolasNotovitchTranslatedbyJ.H.ConnellyandL.Landsberg

PrintedintheUnitedStatesofAmericaNewYork:R.F.Fenno.1890.

TableofContents

PrefaceAJourneyinThibetLadakAFestivalinaGonpaTheLifeofSaintIssaResuméExplanatoryNotes

Preface

AftertheTurkishWar(1877-1878)ImadeaseriesoftravelsintheOrient.Fromthe little remarkable Balkan peninsula, I went across the Caucasus to CentralAsiaandPersia,andfinally,in1887,visitedIndia,anadmirablecountrywhichhadattractedmefrommyearliestchildhood.Mypurposeinthisjourneywastostudyandknow,athome,thepeopleswhoinhabitIndiaandtheircustoms,thegrandandmysteriousarchæology,andthecolossalandmajesticnatureoftheircountry.Wanderingaboutwithoutfixedplans,fromoneplacetoanother,IcametomountainousAfghanistan,whenceIregainedIndiabywayofthepicturesquepassesofBolanandGuernaï.Then,goinguptheIndustoRavalPindi,IranoverthePendjab—thelandofthefiverivers;visitedtheGoldenTempleofAmritsa—thetomboftheKingofPendjab,RandjidSingh,nearLahore;andturnedtowardKachmyr,"TheValleyofEternalBliss."ThenceIdirectedmyperegrinationsasmycuriosityimpelledme,untilIarrivedinLadak,whenceIintendedreturningtoRussiabywayofKarakoroumandChineseTurkestan.

Oneday,whilevisitingaBuddhistconventonmyroute,Ilearnedfromachieflama,thatthereexistedinthearchivesofLhassa,veryancientmemoirsrelatingto the life of Jesus Christ and the occidental nations, and that certain greatmonasteriespossessedoldcopiesandtranslationsofthosechronicles.

AsitwaslittleprobablethatIshouldmakeanotherjourneyintothiscountry,IresolvedtoputoffmyreturntoEuropeuntilalaterdate,and,costwhatitmight,eitherfindthosecopiesinthegreatconventsorgotoLhassa—ajourneywhichisfarfrombeingsodangerousanddifficultasisgenerallysupposed,involvingonlysuchperilsasIwasalreadyaccustomedto,andwhichwouldnotmakemehesitateatattemptingit.

DuringmysojournatLeh,capitalofLadak, Ivisited thegreatconventHimis,situatednear thecity, thechief lamaofwhich informedmethat theirmonasticlibrarycontainedcopiesofthemanuscriptsinquestion.InorderthatImightnotawakenthesuspicionsoftheauthoritiesconcerningtheobjectofmyvisittothecloister, and to evade obstacles whichmight be opposed tome as a Russian,prosecutingfurthermyjourneyinThibet,IgaveoutuponmyreturntoLehthatIwould depart for India, and so left the capital of Ladak. An unfortunate fall,causing the breaking of a leg, furnished me with an absolutely unexpected

pretextforreturningtothemonastery,whereIreceivedsurgicalattention.Itookadvantageofmy short sojourn among the lamas toobtain the consent of theirchiefthattheyshouldbringtome,fromtheirlibrary,themanuscriptsrelatingtoJesusChrist,and,assistedbymyinterpreter,whotranslatedformetheThibetanlanguage,transferredcarefullytomynotebookwhatthelamareadtome.

Notdoubtingatalltheauthenticityofthischronicle,editedwithgreatexactitudeby the Brahminic, andmore especially the Buddhistic historians of India andNepaul,Idesired,uponmyreturntoEurope,topublishatranslationofit.

Tothisend,Iaddressedmyselftoseveraluniversallyknownecclesiastics,askingthemtorevisemynotesandtellmewhattheythoughtofthem.

Mgr.Platon,thecelebratedmetropolitanofKiew,thoughtthatmydiscoverywasofgreatimportance.Nevertheless,hesoughttodissuademefrompublishingthememoirs,believing that theirpublicationcouldonlyhurtme."Why?"This thevenerable prelate refused to tell me more explicitly. Nevertheless, since ourconversation took place in Russia, where the censor would have put his vetouponsuchawork,Imadeupmymindtowait.

Ayearlater,IfoundmyselfinRome.IshowedmymanuscripttoacardinalveryneartotheHolyFather,whoansweredmeliterallyinthesewords:—"Whatgoodwill itdo toprint this?Nobodywill attach to it anygreat importanceandyouwillcreateanumberofenemies.But,youarestillveryyoung!Ifitisaquestionofmoneywhichconcernsyou,Icanaskforyouarewardforyournotes,asumwhichwillrepayyourexpendituresandrecompenseyouforyourlossoftime."Ofcourse,Irefused.

In Paris I spoke ofmy project to Cardinal Rotelli, whose acquaintance I hadmadeinConstantinople.He,too,wasopposedtohavingmyworkprinted,underthepretextthatitwouldbepremature."Thechurch,"headded,"suffersalreadytoomuchfromthenewcurrentofatheistic ideas,andyouwillbutgiveanewfoodtothecalumniatorsanddetractorsoftheevangelicaldoctrine.ItellyouthisintheinterestofalltheChristianchurches."

Then Iwent to seeM. Jules Simon.He foundmymatter very interesting andadvisedme to ask the opinion ofM.Renan, as to the bestway of publishingthesememoirs.ThenextdayIwasseatedinthecabinetofthegreatphilosopher.Atthecloseofourconversation,M.RenanproposedthatIshouldconfidetohimthememoirs inquestion,so thathemightmake to theAcademyareportuponthediscovery.

Thisproposition,asmaybeeasilyunderstood,wasveryalluringandflatteringtomy amour propre. I, however, took away with me the manuscript, under thepretext of further revising it. I foresaw that if I accepted the proposedcombination,Iwouldonlyhavethehonorofhavingfoundthechronicles,whilethe illustrious author of the "Life of Jesus" would have the glory of thepublicationandthecommentinguponit.I thoughtmyselfsufficientlypreparedtopublishthetranslationofthechronicles,accompanyingthemwithmynotes,and,therefore,didnotaccepttheverygraciousofferhemadetome.But,thatImight not wound the susceptibility of the great master, for whom I felt aprofoundrespect,Imadeupmymindtodelaypublicationuntilafterhisdeath,afatalitywhich couldnotbe far off, if Imight judge from the apparentgeneralweaknessofM.Renan.AshorttimeafterM.Renan'sdeath,IwrotetoM.JulesSimonagainforhisadvice.Heansweredme,thatitwasmyaffairtojudgeoftheopportunityformakingthememoirspublic.

I thereforeputmynotes inorderandnowpublish them, reserving the right tosubstantiate the authenticity of these chronicles. Inmy commentaries I profferthe arguments whichmust convince us of the sincerity and good faith of theBuddhistcompilers.Iwishtoaddthatbeforecriticisingmycommunication,thesocieties of savans can, without much expense, equip a scientific expeditionhaving for its mission the study of those manuscripts in the place where Idiscoveredthem,andsomayeasilyverifytheirhistoricvalue.

—NicolasNotovitch

TheUnknownLifeofJesusChrist

AJourneyinThibet

DuringmysojourninIndia,IoftenhadoccasiontoconversewiththeBuddhists,andtheaccountstheygavemeofThibetexcitedmycuriositytosuchanextentthatIresolvedtomakeajourneyintothatstillalmostunknowncountry.ForthispurposeIsetoutuponaroutecrossingKachmyr(Cashmere),whichIhadlongintendedtovisit.

Onthe14thofOctober,1887,Ienteredarailwaycarcrowdedwithsoldiers,andwentfromLahoretoRaval-Pinidi,whereIarrivedthenextday,nearnoon.Afterrestingalittleandinspectingthecity,towhichthepermanentgarrisongivestheaspectofamilitarycamp,Iprovidedmyselfwiththenecessariesforajourney,where horses take the place of the railway cars. Assisted by my servant, acolored man of Pondichery, I packed all my baggage, hired a tonga (a two-wheeled vehiclewhich is drawn by two horses), stowedmyself upon its backseat, and set out upon the picturesque road leading to Kachmyr, an excellenthighway,uponwhichwetravelledrapidly.Wehadtousenolittleskillinmakingour way through the ranks of a military caravan—its baggage carried uponcamels—whichwaspartofadetachmentreturningfromacountrycamptothecity.SoonwearrivedattheendofthevalleyofPendjab,andclimbingupawaywithinfinitewindings,enteredthepassesoftheHimalayas.Theascentbecamemoreandmoresteep.Behindusspread,likeabeautifulpanorama,theregionwehadjusttraversed,whichseemedtosinkfartherandfartherawayfromus.Asthesun's lastglances restedupon the topsof themountains,our tongacamegailyout from the zigzags which the eye could still trace far down the forest-cladslope, and halted at the little city ofMuré; where the families of the Englishfunctionariescametoseekshadeandrefreshment.

Ordinarily,onecangoinatongafromMurétoSrinagar;butattheapproachofthe winter season, when all Europeans desert Kachmyr, the tonga service issuspended.Iundertookmyjourneypreciselyat thetimewhenthesummerlifebegins towane, and the Englishmenwhom Imet upon the road, returning toIndia, were much astonished to see me, and made vain efforts to divine thepurposeofmytraveltoKachmyr.

Abandoningthetonga,Ihiredsaddlehorses—notwithoutconsiderabledifficulty—andeveninghadarrivedwhenwestartedtodescendfromMuré,whichisat

analtitudeof5,000feet.Thisstageofourjourneyhadnothingplayfulinit.Theroad was torn in deep ruts by the late rains, darkness came upon us and ourhorses ratherguessed thansawtheirway.Whennighthadcompletelyset in,atempestuous rain surprised us in the open country, and, owing to the thickfoliageof thecentenarianoakswhich stoodon the sidesofour road,wewereplunged in profound darkness. That wemight not lose each other, we had tocontinueexchangingcallsfromtimetotime.Inthisimpenetrableobscuritywedivinedhugemassesofrockalmostaboveourheads,andwereconsciousof,onourleft,aroaringtorrent,thewaterofwhichformedacascadewecouldnotsee.During twohourswewaded in themud and the icy rain had chilledmyverymarrow, when we perceived in the distance a little fire, the sight of whichrevivedourenergies.Buthowdeceitfularelightsinthemountains!Youbelieveyouseethefireburningquiteneartoyouandatonceitdisappears,toreappearagain,totheright,totheleft,above,belowyou,asifittookpleasureinplayingtricksupontheharassedtraveller.Allthetimetheroadmakesathousandturns,andwinds here and there, and the fire—which is immovable—seems to be incontinual motion, the obscurity preventing you realizing that you yourselfmodifyyourdirectioneveryinstant.

Ihadquitegivenupallhopeofapproachingthismuch-wished-forfire,whenitappearedagain,andthistimesonearthatourhorsesstoppedbeforeit.

IhaveheretoexpressmysincerethankstotheEnglishmenfortheforesightofwhich theygaveproof inbuildingby the roadsides the littlebengalows—one-storyhousesfortheshelteroftravellers.Itistrue,onemustnotdemandcomfortinthiskindofhotel;butthisisamatterinwhichthetraveller,brokendownbyfatigue,isnotexacting,andheisatthesummitofhappinesswhenhefindsathisdisposalacleananddryroom.

TheHindus,nodoubt,didnotexpecttoseeatravellerarriveatsolateanhourofthenightandinthisseason,fortheyhadtakenawaythekeysofthebengalow,so we had to force an entrance. I threwmyself upon a bed prepared forme,composedofapillowandblanketsaturatedwithwater,andalmostatoncefellasleep.Atdaybreak,aftertakingteaandsomeconserves,wetookupourmarchagain,nowbathedintheburningraysofthesun.Fromtimetotime,wepassedvillages;thefirstinasuperbnarrowpass,thenalongtheroadmeanderinginthebosomofthemountain.WedescendedeventuallytotheriverDjeloum(Jhelum),the waters of which flow gracefully, amid the rocks by which its course isobstructed, between rocky walls whose tops in many places seem almost toreach the azure skies of the Himalayas, a heaven which here shows itself

remarkablypureandserene.

Towardnoonwearrivedat thehamletcalledTongue—situatedon thebankoftheriver—whichpresentsanuniquearrayofhutsthatgivetheeffectofboxes,theopeningsofwhichformafaçade.Herearesoldcomestiblesandallkindsofmerchandise.Theplace swarmswithHindus,whobear on their foreheads thevariously colored marks of their respective castes. Here, too, you see thebeautiful people of Kachmyr, dressed in their long white shirts and snowyturbans. I hired here, at a good price, aHindu cabriolet, from aKachmyrian.Thisvehicleissoconstructedthatinordertokeepone'sseatinit,onemustcrosshislegsintheTurkishfashion.Theseatissosmallthatitwillhold,atmost,onlytwo persons. The absence of any support for the back makes this mode oftransportationverydangerous;nevertheless,Iacceptedthiskindofcirculartablemountedontwowheelsanddrawnbyahorse,asIwasanxioustoreach,assoonas possible, the end ofmy journey.Hardly, however, had I gone five hundredyardsonit,whenIseriouslyregrettedthehorseIhadforsaken,somuchfatiguehad I to endure keeping my legs crossed and maintaining my equilibrium.Unfortunately,itwasalreadytoolate.

Evening was falling when I approached the village of Hori. Exhausted byfatigue;rackedbytheincessantjolting;mylegsfeelingasifinvadedbymillionsofants,Ihadbeencompletelyincapableofenjoyingthepicturesquelandscapespread before us aswe journeyed along theDjeloum, the banks ofwhich arebordered on one side by steep rocks and on the other by the heavilywoodedslopesof themountains. InHori Iencounteredacaravanofpilgrims returningfromMecca.

ThinkingIwasaphysicianandlearningmyhastetoreachLadak, theyinvitedmetojointhem,whichIpromisedIwouldatSrinagar.

Ispentanillnight,sittingupinmybed,withalightedtorchinmyhand,withoutclosingmy eyes, in constant fear of the stings and bites of the scorpions andcentipedeswhichswarminthebengalows.Iwassometimesashamedofthefearwithwhichthosevermininspiredme;nevertheless,Icouldnotfallasleepamongthem.Where,truly,inman,isthelinethatseparatescouragefromcowardice?Iwillnotboastofmybravery,butIamnotacoward,yettheinsurmountablefearwithwhich thosemalevolent little creatures thrilledme, drove sleep frommyeyelids,inspiteofmyextremefatigue.

Ourhorsescarriedusintoaflatvalley,encircledbyhighmountains.BathedasI

wasintheraysofthesun,itdidnottakemelongtofallasleepinthesaddle.Asuddensenseoffreshnesspenetratedandawokeme.Isawthatwehadalreadybegunclimbingamountainpath, in themidstof adense forest, rifts inwhichoccasionallyopened toour admiringgaze ravishingvistas, impetuous torrents;distant mountains; cloudless heavens; a landscape, far below, of wondrousbeauty.All about uswere the songs of numberless brilliantly plumaged birds.Wecameoutoftheforesttowardnoon,descendedtoalittlehamletonthebankoftheriver,andafterrefreshingourselveswithalight,coldcollation,continuedourjourney.Beforestarting,IwenttoabazaarandtriedtobuythereaglassofwarmmilkfromaHindu,whowassittingcrouchedbeforealargecauldronfullof boiling milk. How great was my surprise when he proposed to me that Ishould takeawaythewholecauldron,with itscontents,assuringmethat Ihadpollutedthemilkitcontained!"Ionlywantaglassofmilkandnotakettleofit,"Isaidtohim.

"Accordingtoourlaws,"themerchantansweredme,"ifanyonenotbelongingtoourcastehasfixedhiseyesforalongtimeupononeofourcookingutensils,we have towash that article thoroughly, and throw away the food it contains.Youhavepollutedmymilkandnoonewilldrinkanymoreof it, fornotonlywereyounotcontentedwithfixingyoureyesuponit,butyouhaveevenpointedtoitwithyourfinger."

I had indeed a long time examined hismerchandise, tomake sure that itwasreallymilk,andhadpointedwithmyfinger,tothemerchant,fromwhichsideIwishedthemilkpouredout.Fullofrespectforthelawsandcustomsofforeignpeoples, I paid,without dispute, a rupee, the price of all themilk,whichwaspouredinthestreet, thoughIhadtakenonlyoneglassof it.Thiswasa lessonwhichtaughtme,fromnowon,nottofixmyeyesuponthefoodoftheHindus.

ThereisnoreligiousbeliefmoremuddledbythenumbersofceremoniouslawsandcommentariesprescribingitsobservancesthantheBrahminic.

Whileeachoftheotherprincipalreligionshasbutoneinspiredbook,oneBible,oneGospel,oroneKoran—booksfromwhichtheHebrew,theChristianandtheMusselman draw their creeds—the Brahminical Hindus possess such a greatnumberoftomesandcommentariesinfoliothatthewisestBrahminhashardlyhad the time toperuseone-tenthof them.Leavingaside the fourbooksof theVedas; the Puranas—which are written in Sanscrit and composed of eighteenvolumes—containing 400,000 strophes treating of law, rights, theogony,medicine,thecreationanddestructionoftheworld,etc.;thevastShastras,which

dealwithmathematics,grammar,etc.;theUpa-Vedas,Upanishads,Upo-Puranas—whichareexplanatoryofthePuranas;—andanumberofothercommentariesinseveralvolumes;therestillremaintwelvevastbooks,containingthelawsofManu, the grandchild of Brahma—books dealing not only with civil andcriminallaw,butalsothecanonicalrules—ruleswhichimposeuponthefaithfulsuchaconsiderablenumberofceremoniesthatoneissurprisedintoadmirationof the illimitable patience the Hindus show in observance of the preceptsinculcatedbySaintManu.Manuwasincontestablyagreatlegislatorandagreatthinker, but he haswritten somuch that it has happened to him frequently tocontradicthimselfinthecourseofasinglepage.TheBrahminsdonottakethetroubletonoticethat,andthepoorHindus,whoselaborsupportstheBrahminiccaste,obeyservilelytheirclergy,whoseprescriptionsenjoinuponthemnevertotouchamanwhodoesnotbelong to theircaste,andalsoabsolutelyprohibitastrangerfromfixinghisattentionuponanythingbelongingtoaHindu.Keepinghimselftothestrictletterofthislaw,theHinduimaginesthathisfoodispollutedwhenitreceivesalittleprotractednoticefromthestranger.

And yet, Brahminism has been, even at the beginning of its second birth, apurelymonotheisticreligion,recognizingonlyoneinfiniteandindivisibleGod.Asitcametopassinalltimesandinreligions,theclergytookadvantageoftheprivilegedsituationwhichplaces themabove the ignorantmultitude,andearlymanufacturedvariousexteriorformsofcultandcertainlaws,thinkingtheycouldbetter,inthisway,influenceandcontrolthemasses.Thingschangedsoon,sofarthat the principle ofmonotheism, ofwhich theVedas have given such a clearconception,becameconfoundedwith,or,asitwere,supplantedbyanabsurdandlimitlessseriesofgodsandgoddesses,half-gods,geniianddevils,whichwererepresented by idols, of infinite variety but all equally horrible looking. Thepeople, once glorious as their religion was once great and pure, now slip bydegrees into complete idiocy. Hardly does their day suffice for theaccomplishment of all the prescriptions of their canons. It must be saidpositively that the Hindus only exist to support their principal caste, theBrahmins,whohavetakenintotheirhandsthetemporalpowerwhichoncewaspossessedbyindependentsovereignsof thepeople.WhilegoverningIndia, theEnglishman does not interfere with this phase of the public life, and so theBrahminsprofitbymaintainingthepeople'shopeofabetterfuture.

Thesunpassedbehindthesummitofamountain,andthedarknessofnight inonemomentoverspreadthemagnificentlandscapeweweretraversing.SoonthenarrowvalleyoftheDjeloumfellasleep.Ourroadwindingalongledgesofsteep

rocks, was instantly hidden from our sight; mountains and trees wereconfounded together in one dark mass, and the stars glittered in the celestialvault.Wehadtodismountandfeelourwayalongthemountainside,forfearofbecomingthepreyoftheabysswhichyawnedatourfeet.Atalatehourofthenight we traversed a bridge and ascended a steep elevation leading to thebengalowOuri,whichatthisheightseemstoenjoycompleteisolation.Thenextdaywetraversedacharmingregion,alwaysgoingalongtheriver—ataturnofwhichwe saw the ruins of a Sikh fortress, that seemed to remember sadly itsgloriouspast.Inalittlevalley,nestledamidthemountains,wefoundabengalowwhich seemed to welcome us. In its proximity were encamped a cavalryregimentoftheMaharajahofKachmyr.

When theofficers learned that Iwas aRussian, they invitedme to share theirrepast.ThereIhadthepleasureofmakingtheacquaintanceofCol.Brown,whowasthefirsttocompileadictionaryoftheAfghan-pouchtonlanguage.

AsIwasanxioustoreach,assoonaspossible,thecityofSrinagar,I,withlittledelay,continuedmyjourneythroughthepicturesqueregionlyingatthefootofthemountains, after having, for a long time, followed the course of the river.Here, before our eyes, weary of the monotonous desolation of the precedinglandscapes,wasunfoldedacharmingviewofawell-peopledvalley,withmanytwo-storyhousessurroundedbygardensandcultivatedfields.AlittlefartheronbeginsthecelebratedvalleyofKachmyr,situatedbehindarangeofhighrockswhichIcrossedtowardevening.Whatasuperbpanoramarevealeditselfbeforemy eyes, when I foundmyself at the last rock which separates the valley ofKachmyr from the mountainous country I had traversed. A ravishing tableautrulyenchantedmysight.Thisvalley,thelimitsofwhicharelostinthehorizon,and is throughout well populated, is enshrined amid the high Himalayanmountains.At the rising and the setting of the sun, the zone of eternal snowsseemsasilverring,whichlikeagirdlesurroundsthisrichanddelightfulplateau,furrowedbynumerousriversandtraversedbyexcellentroads,gardens,hills,alake,theislandsinwhichareoccupiedbyconstructionsofpretentiousstyle,allthesecause the traveller tofeelas ifhehadenteredanotherworld. ItseemstohimasthoughhehadtogobutalittlefartheronandtheremustfindtheParadiseofwhichhisgovernesshadtoldhimsoofteninhischildhood.

The veil of night slowly covered the valley, mergingmountains, gardens andlake inonedarkamplitude,piercedhereand therebydistant fires, resemblingstars. I descended into thevalley,directingmyself toward theDjeloum,whichhasbrokenitswaythroughanarrowgorgeinthemountains,touniteitselfwith

the waters of the river Ind. According to the legend, the valley was once aninland sea; a passage opened through the rocks environing it, and drained thewaters away, leaving nothing more of its former character than the lake, theDjeloum andminorwater-courses. The banks of the river are now linedwithboat-houses,longandnarrow,whichtheproprietors,withtheirfamilies,inhabitthewholeyear.

FromhereSrinagarcanbereachedinoneday'stravelonhorseback;butwithaboatthejourneyrequiresadayandahalf.Ichosethelattermodeofconveyance,andhavingselectedaboatandbargainedwithitsproprietorforitshire,tookmyseat in thebow,uponacarpet, shelteredbyasortofpenthouseroof.Theboatlefttheshoreatmidnight,bearingusrapidlytowardSrinagar.Atthesternofthebark,aHindupreparedmy tea. Iwent to sleep,happy inknowingmyvoyagewas to be accomplished.Thehot caress of the sun's rays penetratingmy littleroofawakenedme,andwhatIexperienceddelightedmebeyondallexpression.Entirelygreenbanks; thedistantoutlinesofmountaintopscoveredwithsnow;pretty villages which from time to time showed themselves at themountain'sfoot; the crystalline sheet ofwater; pure and peculiarly agreeable air,which Ibreathedwith exhilaration; themusical carols of an infinity of birds; a sky ofextraordinary purity; behindme the plash ofwater stirred by the round-endedpaddlewhichwaswieldedwitheasebyasuperbwoman(withmarvellouseyesandacomplexionbrownedbythesun),whoworeanairofstatelyindifference:all these things together seemed to plunge me into an ecstasy, and I forgotentirelythereasonformypresenceontheriver.InthatmomentIhadnotevenadesiretoreachtheendofmyvoyage—andyet,howmanyprivationsremainedformetoundergo,anddangerstoencounter!Ifeltmyselfheresowellcontent!

The boat glided rapidly and the landscape continued to unfold new beautiesbeforemyeyes,losingitselfinevernewcombinationswiththehorizon,whichmergedintothemountainswewerepassing,tobecomeonewiththem.Thenanewpanoramawoulddisplay itself, seeming to expand and flowout from thesidesofthemountains,becomingmoreandmoregrand....ThedaywasalmostspentandIwasnotyetwearyofcontemplatingthismagnificentnature,theviewofwhichreawakenedthesouvenirsofchildhoodandyouth.Howbeautifulwerethosedaysforevergone!

The more nearly one approaches Srinagar, the more numerous become thevillagesembowered in theverdure.At theapproachofourboat, someof theirinhabitantscamerunningtoseeus;themenintheirturbans,thewomenintheirsmall bonnets, both alike dressed in white gowns reaching to the ground, the

children in a state of nuditywhich reminded one of the costumes of our firstparents.

Whenentering thecityoneseesarangeofbarksandfloatinghouses inwhichentire families reside. The tops of the far-off, snow-covered mountains werecaressedbythelastraysofthesettingsun,whenweglidedbetweenthewoodenhouses of Srinagar, which closely line both banks of the river. Life seems tocease here at sunset; the thousands of many colored open boats (dunga) andpalanquin-covered barks (bangla) were fastened along the beach; men andwomen gathered near the river, in the primitive costumes of Adam and Eve,going through their evening ablutions without feeling any embarrassment orpruderybeforeeachother,sincetheyperformedareligiousrite,theimportanceofwhichisgreaterforthemthanallhumanprejudices.

On the20th ofOctober I awoke in aneat room, fromwhich IhadagayviewupontheriverthatwasnowinundatedwiththeraysofthesunofKachmyr.Asitis not my purpose to describe here my experiences in detail, I refrain fromenumerating the lovely valleys, the paradise of lakes, the enchanting islands,those historic places,mysterious pagodas, and coquettish villageswhich seemlostinvastgardens;onallsidesofwhichrisethemajestictopsofthegiantsoftheHimalaya, shrouded as far as the eye can see in eternal snow. I shall onlynote thepreparations Imade inviewofmy journey towardThibet. I spentsixdaysatSrinagar,makinglongexcursionsintotheenchantingsurroundingsofthecity,examiningthenumerousruinswhichtestifytotheancientprosperityofthisregion,andstudyingthestrangecustomsofthecountry.

Kachmyr,aswellastheotherprovincesattachedtoit,Baltistan,Ladak,etc.,arevassals of England. They formerly formed part of the possessions of RandjidSing,theLionofthePendjab.Athisdeath,theEnglishtroopsoccupiedLahore,thecapitalof thePendjab, separatedKachmyr from the restof theempireandcededit,undercolorofhereditaryright,andforthesumof160,000,000francs,to Goulab-Sing, one of the familiars of the late sovereign, conferring on himbesidesthetitleofMaharadja.Attheepochofmyjourney,theactualMaharadjawas Pertab-Sing, the grandchild ofGoulab,whose residence is Jamoo, on thesouthernslopeoftheHimalaya.

The celebrated "happy valley" ofKachmyr (eighty-fivemiles long by twenty-

five miles wide) enjoyed glory and prosperity only under the Grand Mogul,whosecourtlovedtotasteherethesweetnessofcountrylife,inthestillexistentpavilionson the little islandof the lake.Mostof theMaharadjasofHindustanused formerly to spend here the summer months, and to take part in themagnificentfestivalsgivenbytheGrandMogul;buttimeshavegreatlychangedsince, and the happy valley is today no more than a beggar retreat. Aquaticplantsandscumhavecoveredtheclearwatersofthelake;thewildjuniperhassmotheredallthevegetationoftheislands;thepalacesandpavilionsretainonlythesouveniroftheirpastgrandeur;earthandgrasscoverthebuildingswhicharenowfalling in ruins.Thesurroundingmountainsand theireternallywhite topsseemtobeabsorbedinasullensadness,andtonourishthehopeofabettertimefor the disclosure of their immortal beauties.The once spiritual, beautiful andcleanly inhabitantshavegrownanimalisticandstupid; theyhavebecomedirtyandlazy;andthewhipnowgovernsthem,insteadofthesword.

ThepeopleofKachmyrhavesooftenbeensubjecttoinvasionsandpillagesandhavehadsomanymasters,thattheyhavenowbecomeindifferenttoeverything.They pass their time near the banks of the rivers, gossiping about theirneighbors; or are engaged in the painstakingwork ofmaking their celebratedshawls;orintheexecutionoffilagreegoldorsilverwork.TheKachmyrwomenareofamelancholytemperament,andaninconceivablesadnessisspreadupontheir features. Everywhere reigns misery and uncleanness. The beautiful menand superbwomenofKachmyr aredirty and in rags.The costumeof the twosexesconsists,winterandsummeralike,ofalongshirt,orgown,madeofthickmaterialandwithpuffedsleeves.Theywearthisshirtuntilitiscompletelywornout, and never is it washed, so that the white turban of the men looks likedazzlingsnowneartheirdirtyshirts,whicharecoveredalloverwithspittleandgreasestains.

The traveller feels himself permeated with sadness at seeing the contrastbetweentherichandopulentnaturesurroundingthem,andthispeopledressedinrags.

Thecapitalofthecountry,Srinagar(CityoftheSun),or,tocallitbythenamewhichisgiventoithereafterthecountry,Kachmyr,issituatedontheshoreoftheDjeloum,alongwhichitstretchesouttowardthesouthtoadistanceoffivekilometresandisnotmorethantwokilometresinbreadth.

Itstwo-storyhouses,inhabitedbyapopulationof100,000inhabitants,arebuiltofwoodandborderbothriverbanks.Everybodylivesontheriver,theshoresof

whichareunitedbytenbridges.TerracesleadfromthehousestotheDjeloum,where all day longpeopleperform their ceremonial ablutions, bathe andwashtheirculinaryutensils,whichconsistofafewcopperpots.PartoftheinhabitantspracticetheMusselmanreligion;two-thirdsareBrahminic;andtherearebutfewBuddhiststobefoundamongthem.

It was time to make other preparations for travel before plunging into theunknown.Havingpurchaseddifferentkindsofconserves,wineandotherthingsindispensable on a journey through a country so little peopled as is Thibet, Ipackedallmybaggageinboxes;hiredsixcarriersandaninterpreter,boughtahorseformyownuse,andfixedmydepartureforthe27thofOctober.Tocheerupmyjourney,ItookfromagoodFrenchman,M.Peicheau,thewinecultivatoroftheMaharadja,abigdog,Pamir,whohadalreadytraversedtheroadwithmyfriends,Bonvallot,CapusandPepin, thewell-knownexplorers.AsIwishedtoshortenmyjourneybytwodays,Iorderedmycarrierstoleaveatdawnfromtheothersideofthelake,whichIcrossedinaboat,andjoinedthemandmyhorseatthefootof themountainchainwhichseparates thevalleyofSrinagarfromtheSindgorge.

Ishallneverforgetthetortureswhichwehadtoundergoinclimbingalmostonall fours to amountain top, three thousand feethigh.Thecarrierswereoutofbreath; everymoment I feared to see one tumble down the declivitywith hisburden, and I felt pained at seeingmy poor dog, Pamir, panting andwith histonguehangingout,make twoor threestepsand fall to thegroundexhausted.Forgettingmyownfatigue,Icaressedandencouragedthepooranimal,who,asifunderstandingme,gotuptomakeanothertwoorthreestepsandfallanewtotheground.

The night had comewhenwe reached the crest; we threw ourselves greedilyupon the snow to quench our thirst; and after a short rest, started to descendthroughaverythickpineforest,hasteningtogainthevillageofHaïena,at thefootofthedefile,fearingtheattacksofbeastsofpreyinthedarkness.

AlevelandgoodroadleadsfromSrinagartoHaïena,goingstraightnorthwardover Ganderbal, where I repaired by a more direct route across a pass threethousandfeethigh,whichshortenedformebothtimeanddistance.

Myfirststepintheunknownwasmarkedbyanincidentwhichmadeallofuspass an ugly quarter of an hour. The defile of the Sind, sixty miles long, isespecially noteworthy for the inhospitable hosts it contains. Among others it

aboundsinpanthers,tigers,leopards,blackbears,wolvesandjackals.Asthoughbyaspecialmisfortune,thesnowhadcoveredwithitswhitecarpettheheightsofthechain,compellingthoseformidable,carnivorousbeaststodescendalittlelower for shelter in their dens.We descended in silence, amid the darkness, anarrowpaththatwoundthroughthecentennaryfirsandbirches,andthecalmofthenightwasonlybrokenbythecracklingsoundofoursteps.Suddenly,quitenear tous,a terriblehowlingawoke theechoesof thewoods.Oursmall troopstopped."Apanther!"exclaimed,inalowandfrightenedvoice,myservant.Thesmall caravanof adozenmen stoodmotionless, as though riveted to the spot.Then it occurred to me that at the moment of starting on our ascent, whenalreadyfeelingfatigued,Ihadentrustedmyrevolvertooneofthecarriers,andmyWinchesterrifletoanother.NowIfeltbitterregretforhavingpartedwithmyarms,andaskedinalowvoicewherethemanwastowhomIhadgiventherifle.Thehowlsbecamemoreandmoreviolent,andfilled theechoesof thewoods,whensuddenlyadullsoundwasheard,likethefallofsomebody.Aminutelaterwe heard the noise of a struggle and a cry of agonywhichmingledwith thefierceroarsofthestarvedanimal.

"Saaïb,takethegun,"Iheardsomeonenearby.Iseizedfeverishlytherifle,but,vaintrouble,onecouldnotseetwostepsbeforeoneself.Anewcry,followedbyasmotheredhowling,indicatedtomevaguelytheplaceofthestruggle,towardwhich I crawled, divided between the ardent desire to "kill a panther" and ahorriblefearofbeingeatenalive.Noonedaredtomove;onlyafterfiveminutesit occurred tooneof the carriers to light amatch. I then remembered the fearwhich feline animals exhibit at the presence of fire, and ordered my men togathertwoorthreehandfulsofbrush,whichIsetonfire.Wethensaw,abouttensteps from us, one of our carriers stretched out on the ground,with his limbsfrightfullylaceratedbytheclawsofahugepanther.Thebeaststilllayuponhimdefiantly,holdingapieceoffleshinitsmouth.Atitsside,gapedaboxofwinebroken open by its fallwhen the carrierwas torn down.Hardly did Imake amovementtobringtherifletomyshoulder,whenthepantherraiseditself,andturned toward us while dropping part of its horrible meal. One moment, itappearedabouttospringuponme,thenitsuddenlywheeled,andrendingtheairwithahowl,enoughtofreezeone'sblood,jumpedintothemidstofthethicketanddisappeared.

Mycoolies,whomanodiousfearhadallthetimekeptprostratedontheground,recoveredlittlebylittlefromtheirfright.Keepinginreadinessafewpackagesofdrygrassandmatches,wehastenedtoreachthevillageHaïena,leavingbehind

theremainsoftheunfortunateHindu,whosefatewefearedsharing.

An hour later we had left the forest and entered the plain. I orderedmy tenterectedunderaveryleafyplanetree,andhadagreatfiremadebeforeit,withapile of wood, which was the only protection we could employ against theferociousbeastswhosehowls continued to reachus fromalldirections. In theforestmydoghadpressedhimselfagainstme,withhistailbetweenhislegs;butonce under the tent, he suddenly recovered his watchfulness, and barkedincessantly thewholenight,beingverycareful,however,not tostepoutside. Ispent a terriblenight, rifle inhand, listening to the concert of thosediabolicalhowlings, the echoes of which seemed to shake the defile. Some panthersapproachedourbivouactoanswerthebarkingofPamir,butdarednotattackus.

IhadleftSrinagarattheheadofelevencarriers,fourofwhomhadtocarrysomanyboxesofwine, four others boremy travelling effects; onemyweapons,another various utensils, and finally a last, who went errands or onreconnaissance.Hisnamewas"Chicari,"whichmeans"hewhoaccompaniesthehunterandgatherstheprey."Idischargedhiminthemorningonaccountofhiscowardice and his profound ignorance of the country, and only retained fourcarriers.ItwasbutslowlythatIadvancedtowardthevillageofGounde.

How beautiful is nature in the Sind pass, and howmuch is it beloved by thehunters! Besides the great fallow deer, youmeet there the hind, the stag, themountain sheep and an immense variety of birds, among which I want tomention above all the golden pheasant, and others of red or snow-whiteplumage,verylargepartridgesandimmenseeagles.

The villages situated along the Sind do not shine by their dimensions. Theycontain,for thegreatestpart,notmorethantentotwentyhutsofanextremelymiserableappearance.Theirinhabitantsarecladinrags.Theircattlebelongstoaverysmallrace.

I crossed the river at Sambal, and stopped near the village Gounde, where Iprocuredrelayhorses.Insomevillagestheyrefusedtohirehorsestome;Ithenthreatened themwithmywhip,which at once inspired respect andobedience;my money accomplished the same end; it inspired a servile obedience—notwillingness—toobeymyleastorders.

Stick and gold are the true sovereigns in the Orient; without them the VeryGrandMogulwouldnothavehadanypreponderance.

Nightbegantodescend,andIwasinahurrytocrossthedefilewhichseparatesthevillagesGoganganandSonamarg.Theroadisinverybadcondition,andthemountainsareinfestedbybeastsofpreywhichinthenightdescendintotheveryvillages to seek their prey. The country is delightful and very fertile;nevertheless, but few colonists venture to settle here, on account of theneighborhood of the panthers,which come to the dooryards to seize domesticanimals.

Attheveryexitofthedefile,nearthevillageofTchokodar,orThajwas,thehalfobscurityprevailingonlypermittedmetodistinguishtwodarkmassescrossingtheroad.Theyweretwobigbearsfollowedbyayoungone.Iwasalonewithmyservant(thecaravanhavingloiteredbehind),soIdidnotliketoattackthemwithonlyone rifle;but the longexcursionswhichIhadmadeon themountainhadstronglydevelopedinmethesenseofthehunter.Tojumpfrommyhorse,shoot,and, without even verifying the result, change quickly the cartridge, was theaffairofasecond.Onebearwasabouttojumponme,asecondshotmadeitrunaway and disappear. Holding in my hand my loaded gun, I approached withcircumspection, theoneatwhichIhadaimed,andfoundit layingonitsflank,dead,withthelittlecubbesideit.Anothershotkilledthelittleone,afterwhichIwenttoworktotakeoffthetwosuperbjet-blackskins.

This incidentmadeus lose twohours, andnighthadcompletely set inwhen Ierected my tent near Tchokodar, which I left at sunrise to gain Baltal, byfollowingthecourseof theSindriver.At thisplace theravishing landscapeofthe"goldenprairie"terminatesabruptlywithavillageofthesamename(Sona,gold, and Marg, prairie). The abrupt acclivity of Zodgi-La, which we nextsurmounted,attainsanelevationof11,500feet,on theothersideofwhich thewhole country assumes a severe and inhospitable character. My huntingadventuresclosedbeforereachingBaltal.FromthereImetontheroadonlywildgoats. In order to hunt, I would have had to leave the grand route and topenetrate into the heart of the mountains full of mysteries. I had neither theinclinationnor the time todo so, and, therefore, continuedquietlymy journeytowardLadak.

How violent the contrast I felt when passing from the laughing nature andbeautiful population of Kachmyr to the arid and forbidding rocks and thebeardlessanduglyinhabitantsofLadak!

ThecountryintowhichIpenetratedissituatedatanaltitudeof11,000to12,000feet.OnlyatKarghiltheleveldescendsto8,000feet.

The acclivity of Zodgi-La is very rough; one must climb up an almostperpendicular rocky wall. In certain places the road winds along upon rockledgesofonlyametreinwidth,belowwhichthesightdropsintounfathomableabysses.MaytheLordpreservethetravellerfromafall!Atoneplace,thewayisupon long beams introduced into holes made in the rock, like a bridge, andcoveredupwith earth.Brr!—At the thought that a little stonemightget looseandrolldowntheslopeof themountain,or thata toostrongoscillationof thebeamscouldprecipitatethewholestructureintotheabyss,andwithithimwhohad ventured upon the perilous path, one feels like fainting more than onceduringthishazardouspassage.

After crossing the glaciers we stopped in a valley and prepared to spend thenightnearahut,adismalplacesurroundedbyeternaliceandsnow.

FromBaltalthedistancesaredeterminedbymeansofdaks,i.e.,postalstationsformail service.They are lowhuts, about seven kilometres distant from eachother.Amanispermanentlyestablishedineachofthesehuts.ThepostalservicebetweenKachmyr and Thibet is yet carried on in a very primitive form. Thelettersareenclosedinaleatherbag,whichishandedtothecareofacarrier.Thelatter runs rapidly over the seven kilometres assigned to him, carrying on hisback abasketwhichholds several of thesebags,whichhedelivers to anothercarrier,who, inhis turn, accomplisheshis task inan identicalmanner.Neitherrainnorsnowcanarrestthesecarriers.InthiswaythemailserviceiscarriedonbetweenKachmyrandThibet,andviceversaonceaweek.Foreachcoursethelettercarrier ispaidsixannas (twentycents); thesamewagesas ispaid to thecarriers ofmerchandise.This sum I alsopaid to everyoneofmy servants forcarryingatentimesheavierload.

It makes one's heart ache to see the pale and tired-looking figures of thesecarriers; but what is to be done? It is the custom of the country. The tea isbrought fromChina by a similar system of transportation,which is rapid andinexpensive.

In thevillageofMontaiyan, I foundagain theYarkandiencaravanofpilgrims,whomIhadpromisedtoaccompanyontheirjourney.Theyrecognizedmefromadistance, and askedme to examine one of theirmen,whohad fallen sick. Ifoundhimwrithing in the agoniesof an intense fever.Shakingmyhandsas a

signofdespair,Ipointedtotheheavensandgavethemtounderstandthathumanwill and sciencewerenowuseless, and thatGodalonecould savehim.Thesepeoplejourneyedbysmallstagesonly;I,therefore,leftthemandarrivedintheevening at Drass, situated at the bottom of a valley near a river of the samename.NearDrass,alittlefortofancientconstruction,butfreshlypainted,standsaloof,undertheguardofthreeSikhsoftheMaharadja'sarmy.

AtDrass,mydomicilewasthepost-house,whichisastation—andtheonlyone—of an unique telegraph line from Srinagar to the interior of the Himalayas.Fromthattimeon,Inomorehadmytentputupeachevening,butstoppedinthecaravansarais;placeswhich,thoughmaderepulsivebytheirdirt,arekeptwarmbytheenormouspilesofwoodburnedintheirfireplaces.

From Drass to Karghil the landscape is unpleasing and monotonous, if oneexcepts the marvellous effects of the rising and setting sun and the beautifulmoonlight.Apartfromthesetheroadiswearisomeandaboundingwithdangers.Karghil is theprincipalplaceof thedistrict,wherethegovernorof thecountryresides. Its site is quite picturesque. Two water courses, the Souron and theWakkha,rolltheirnoisyandturbulentwatersamongrocksandsunkensnagsofuprooted trees, escaping from their respective defiles in the rocks, to join informingheretheriverSouron,uponthebanksofwhichstandsKarghil.Alittlefort,garrisonedby twoor threeSikhs,shows itsoutlinesat the junctionof thestreams.Providedwithahorse,Icontinuedmyjourneyatbreakofday,enteringnow the province of Ladak, or Little Thibet. I traversed a ricketty bridge,composed—like all the bridges ofKachmyr—of two long beams, the ends ofwhichweresupporteduponthebanksandthefloormadeofalayeroffagotsandsticks, which imparted to the traveller, at least the illusion of a suspensionbridge.SoonafterwardIclimbedslowlyuponalittleplateau,whichcrossestheway at a distance of two kilometres, to descend into the narrow valley ofWakkha.Herethereareseveralvillages,amongwhich,ontheleftshore,istheverypicturesqueonecalledPaskium.

Heremy feet trodBuddhist ground. The inhabitants are of a very simple andmild disposition, seemingly ignorant of "quarreling." Women are very rareamong them.Thoseof themwhom I encounteredweredistinguished from thewomen I had hitherto seen in India or Kachmyr, by the air of gaiety andprosperityapparentintheircountenances.Howcoulditbeotherwise,sinceeachwomaninthiscountryhas,onanaverage,threetofivehusbands,andpossessesthem in the most legitimate way in the world. Polyandry flourishes here.Howeverlargeafamilymaybe,thereisbutonewomaninit.Ifthefamilydoes

not contain already more than two husbands, a bachelor may share itsadvantages,foraconsideration.Thedayssacredtoeachoneofthosehusbandsaredetermined in advance, andall acquit themselvesof their respectivedutiesandrespecteachothers'rights.Themengenerallyseemfeeble,withbentbacks,anddonotlivetooldage.DuringmytravelsinLadak,Ionlyencounteredonemansooldthathishairwaswhite.

FromKarghil to thecentreofLadak, theroadhadamorecheerfulaspect thanthatIhadtraversedbeforereachingKarghil, itsprospectbeingbrightenedbyanumberoflittlehamlets,buttreesandverdurewere,unfortunately,rare.

TwentymilesfromKarghil,attheendofthedefileformedbytherapidcurrentof theWakkha, is a little village calledChargol, in the centre ofwhich standthreechapels,decoratedwith livelycolors (t'horthenes, togive them thenametheybear inThibet).Below,near theriver,aremassesofrocks, in theformoflongandlargewalls,uponwhicharethrown,inapparentdisorder,flatstonesofdifferentcolorsandsizes.Uponthesestonesareengravedallsortsofprayers,inOurd,SanscritandThibetan,andonecanevenfindamongtheminscriptionsinArabiccharacters.Withouttheknowledgeofmycarriers,Isucceededintakingawayafewofthesestones,whicharenowinthepalaceoftheTrocadero.

Along the way, from Chargol, one finds frequently oblong mounds, artificialconstructions. After sunrise, with fresh horses, I resumed my journey andstoppednearthegonpa(monastery)ofMoulbek,whichseemsgluedontheflankofanisolatedrock.BelowisthehamletofWakkha,andnotfarfromthereistobe seen another rock, of very strange form,which seems to have been placedwhereitstandsbyhumanhands.InonesideofitiscutaBuddhaseveralmetresinheight.Uponitareseveralcylinders,theturningofwhichservesforprayers.Theyareasortofwoodenbarrel,drapedwithyelloworwhitefabrics,andareattachedtoverticallyplantedstakes.Itrequiresonlytheleastwindtomakethemturn.Thepersonwhoputsuponeofthesecylindersnolongerfeelsitobligatoryupon him to say his prayers, for all that devout believers can ask of God iswrittenupon thecylinders.Seen fromadistance thiswhitepaintedmonastery,standing sharply out from the gray background of the rocks, with all thesewhirling,petticoatedwheels,produceastrangeeffectinthisdeadcountry.IleftmyhorsesinthehamletofWakkha,and,followedbymyservant,walkedtowardtheconvent,whichisreachedbyanarrowstairwaycutintherock.Atthetop,Iwasreceivedbyaveryfatlama,withascanty,stragglingbeardunderhischin—acommoncharacteristicof theThibetanpeople—whowasveryugly,butverycordial.Hiscostumeconsistedofayellowrobeandasortofbignightcap,with

projectingflapsabovetheears,ofthesamecolor.Heheldinhishandacopperprayer-machinewhich,fromtimetotime,heshookwithhislefthand,withoutatallpermittingthatexercisetointerferewithhisconversation.Itwashiseternalprayer, which he thus communicated to the wind, so that by this element itshould be borne to Heaven.We traversed a suite of low chambers, upon thewalls ofwhichwere images ofBuddha, of all sizes andmade of all kinds ofmaterials,allalikecoveredbyathicklayerofdust.Finallywereachedanopenterrace, fromwhich theeyes, taking in the surrounding region, resteduponaninhospitable country, strewnwithgrayish rocks and traversedbyonly a singleroad,whichonbothsideslostitselfinthehorizon.

Whenwewereseated,theybroughtusbeer,madewithhops,calledhereTchangandbrewedinthecloister.Ithasatendencytorapidlyproduceembonpointuponthemonks,whichisregardedasasignoftheparticularfavorofHeaven.

They spoke here theThibetan language.The origin of this language is full ofobscurity. One thing is certain, that a king of Thibet, a contemporary ofMohammed,undertookthecreationofanuniversallanguageforallthedisciplesofBuddha. To this end he had simplified the Sanscrit grammar, composed analphabetcontaininganinfinitenumberofsigns,andthuslaidthefoundationsofalanguagethepronunciationofwhichisoneof theeasiestandthewritingthemost complicated. Indeed, in order to represent a sound onemust employ notless thaneightcharacters.All themodern literatureofThibet iswritten in thislanguage.ThepureThibetanisonlyspokeninLadakandOrientalThibet.Inallotherpartsof thecountryareemployeddialects formedby themixtureof thismotherlanguagewithdifferentidiomstakenfromtheneighboringpeoplesofthevarious regions round about. In the ordinary life of the Thibetan, there existsalways two languages, one of which is absolutely incomprehensible to thewomen,whiletheotherisspokenbytheentirenation;butonlyintheconventscanbefoundtheThibetanlanguageinallitspurityandintegrity.

ThelamasmuchpreferthevisitsofEuropeanstothoseofMusselmen,andwhenIaskedtheonewhoreceivedmewhythiswasso,heansweredme:"Musselmenhavenopointofcontactatallwithourreligion.Onlycomparativelyrecently,intheirvictoriouscampaign,theyhaveconverted,byforce,partoftheBuddhiststoIslam.ItrequiresofusgreateffortstobringbackthoseMusselmen,descendantsofBuddhists,intothepathofthetrueGod.AsregardstheEuropeans,itisquitea different affair. Not only do they profess the essential principles ofmonotheism,buttheyare, inasense,adorersofBuddha,withalmostthesameritesasthelamaswhoinhabitThibet.TheonlyfaultoftheChristiansisthatafter

havingadopted thegreat doctrinesofBuddha, theyhave completely separatedthemselves fromhim,andhavecreated for themselvesadifferentDalai-Lama.OurDalai-Lamaistheonlyonewhohasreceivedthedivinegiftofseeing,faceto face, themajestyofBuddha,and isempowered to serveasan intermediarybetweenearthandheaven."

"WhichDalai-Lamaof theChristiansdoyourefer to?" Iaskedhim;"wehaveone, theSonofGod, towhomweaddressdirectlyour ferventprayers, and tohimalonewerecurtointercedewithourOneandIndivisibleGod."

"Itisnothimofwhomitisaquestion,Sahib,"hereplied."We,too,respecthim,whomwereverenceassonoftheOneandIndivisibleGod,butwedonotseeinhimtheOnlySon,buttheexcellentbeingwhowaschosenamongall.Buddha,indeed,hasincarnatedhimself,withhisdivinenature,inthepersonofthesacredIssa,who,withoutemployingfireor iron,hasgoneforth topropagateour trueandgreatreligionamongalltheworld.HimwhomImeantwasyourterrestrialDalai-Lama;hetowhomyouhavegiventhetitleof'FatheroftheChurch.'Thatis a great sin.Mayhebebrought back,with the flock,who arenow in a badroad,"piouslyaddedthelama,givinganothertwirltohisprayer-machine.

Iunderstoodnowthathealludedto thePope."YouhavetoldmethatasonofBuddha,Issa,theelectamongall,hadspreadyourreligionontheEarth.Whoishe?"Iasked.

Atthisquestionthelama'seyesopenedwide;helookedatmewithastonishmentandpronounced somewords I couldnot catch,murmuring inanunintelligibleway. "Issa," he finally replied, "is a great prophet, one of the first after thetwenty-twoBuddhas.Heisgreater thananyoneofall theDalai-Lamas,forheconstitutespartofthespiritualityofourLord.Itishewhohasinstructedyou;hewhobroughtbackintothebosomofGodthefrivolousandwickedsouls;hewhomadeyouworthyofthebeneficenceoftheCreator,whohasordainedthateachbeingshouldknowgoodandevil.Hisnameandhisactshavebeenchronicledinour sacred writings, and when reading how his great life passed away in themidst of an erring people, we weep for the horrible sin of the heathen whomurderedhim,aftersubjectinghimtotorture."

Iwasstruckbythisrecitalofthelama.TheprophetIssa—historturesanddeath—ourChristianDalai-Lama—theBuddhist recognizingChristianity—all thesemademethinkmoreandmoreofJesusChrist.Iaskedmyinterpreternottoloseasinglewordofwhatthelamatoldme.

"Where can those writings be found, and who compiled them?" I asked themonk.

"The principal scrolls—which were written in India and Nepaul, at differentepochs,astheeventshappened—areinLhassa;severalthousandsinnumber.Insome great convents are to be found copies, which the lamas, during theirsojourn in Lhassa, havemade, at various times, and have then given to theircloistersassouvenirsoftheperiodtheyspentwiththeDalai-Lama."

"Butyou,yourselves;doyounotpossesscopiesofthescrollsbearingupontheprophetIssa?"

"We have not. Our convent is insignificant, and since its foundation oursuccessivelamashavehadonlyafewhundredmanuscriptsintheirlibrary.Thegreatcloistershaveseveralthousandsofthem;buttheyaresacredthingswhichwillnot,anywhere,beshowntoyou."

Wespoketogetherafewminuteslonger,afterwhichIwenthome,allthewhilethinking of the lama's statements. Issa, a prophet of the Buddhists! But, howcould this be? Of Jewish origin, he lived in Palestine and in Egypt; and theGospelsdonotcontainoneword,noteventheleastallusion,tothepartwhichBuddhismshouldhaveplayedintheeducationofJesus.

ImadeupmymindtovisitalltheconventsofThibet,inthehopeofgatheringfuller information upon the prophet Issa, and perhaps copies of the chroniclesbearinguponthissubject.

We traversed the Namykala Pass, at 30,000 feet of altitude, whence wedescended into the valley of the River Salinoumah. Turning southward, wegained Karbou, leaving behind us, on the opposite bank, numerous villages,amongother,Chagdoom,which isat the topofa rock,anextremely imposingsight. Its houses arewhite and have a sort of festive look,with their two andthree stories. This, by theway, is a common peculiarity of all the villages ofLadak.TheeyeoftheEuropean,travellinginKachmyr,wouldsoonlosesightofallarchitecturetowhichhehadbeenaccustomed.InLadak,onthecontrary,hewould be agreeably surprised at seeing the little two and three-story houses,reminderstohimofthoseinEuropeanprovinces.NearthecityofKarbou,upontwoperpendicularrocks,oneseestheruinsofalittletownorvillage.Atempest

andanearthquakearesaidtohaveshakendownitswalls,thesolidityofwhichseemstohavebeenexceptional.

Thenextday I traversed theFotu-LaPass,atanaltitudeof13,500 feet.At itssummit stands a little t'horthene (chapel). Thence, following the dry bed of astream,IdescendedtothehamletofLamayure,thesuddenappearanceofwhichisasurprisetothetraveller.Aconvent,whichseemsgraftedonthesideoftherock, or held there in somemiraculousway, dominates the village. Stairs areunknowninthiscloister.Inordertopassfromonestoryofit toanother,ropesare used. Communication with the world outside is through a labyrinth ofpassagesintherock.Underthewindowsoftheconvent—whichmakeonethinkofbirds'nestsonthefaceofacliff—-isalittleinn,theroomsofwhicharelittleinviting.HardlyhadIstretchedmyselfon thecarpet inoneof them,when themonks, dressed in their yellow robes, filled the apartment, bothered me withquestionsastowhenceIcame,thepurposeofmycoming,whereIwasgoing,andsoon,finallyinvitingmetocomeandseethem.

InspiteofmyfatigueIacceptedtheirinvitationandsetoutwiththem,toclimbuptheexcavatedpassagesintherock,whichwereencumberedwithaninfinityofprayercylindersandwheels,whichIcouldnotbuttouchandsetturningasIbrushedpastthem.Theyareplacedtherethattheymaybesoturned,savingtothepassers-bythetimetheymightotherwiseloseinsayingtheirprayers—asiftheir affairswere soabsorbing, and their time soprecious, that they couldnotfind leisure to pray.Many pious Buddhists use for this purpose an apparatusarranged to be turned by the current of a stream. I have seen a long row ofcylinders,providedwiththeirprayerformulas,placedalongariverbank,insucha way that the water kept them constantly in motion, this ingenious devicefreeingtheproprietorsfromanyfurtherobligationtosayprayersthemselves.

Isatdownonabenchinthehall,wheresemi-obscurityreigned.Thewallsweregarnished with little statues of Buddha, books and prayer-wheels. Theloquaciouslamasbeganexplainingtomethesignificanceofeachobject.

"Andthosebooks?"Iaskedthem;"they,nodoubt,havereferencetoreligion."

"Yes, sir. These are a few religious volumeswhich dealwith the primary andprincipalritesofthelifecommontoall.WepossessseveralpartsofthewordsofBuddha consecrated to theGreat and IndivisibleDivineBeing, and to all thatissuefromhishands."

"Istherenot,amongthosebooks,someaccountoftheprophetIssa?"

"No,sir,"answeredthemonk."Weonlypossessafewprincipaltreatisesrelatingtotheobservanceofthereligiousrites.Asforthebiographiesofoursaints,theyare collected inLhassa.There are evengreat cloisterswhichhavenothad thetimetoprocurethem.Beforecomingtothisgonpa,Iwasforseveralyearsinagreat convent on the other side of Ladak, and have seen there thousands ofbooks,andscrollscopiedoutofvariousbooksbythelamasofthemonastery."

By some further interrogation I learned that the convent in questionwas nearLeh,butmypersistentinquirieshadtheeffectofexcitingthesuspicionsofthelamas.They showedme theway outwith evident pleasure, and regainingmyroom, I fell asleep —after a light lunch—leaving orders with my Hindu toinformhimselfinaskillfulway,fromsomeoftheyoungerlamasoftheconvent,aboutthemonasteryinwhichtheirchiefhadlivedbeforecomingtoLamayure.

In themorning,whenwe set forth on our journey, theHindu toldme that hecould get nothing from the lamas, who were very reticent. I will not stop todescribe the life of themonks in those convents, for it is the same in all thecloisters of Ladak. I have seen the celebrated monastery of Leh—of which Ishallhavetospeaklateron—andlearnedtherethestrangeexistencesthemonksand religious people lead, which is everywhere the same. In Lamayurecommences a declivity which, through a steep, narrow and sombre gorge,extendstowardIndia.

Withouthavingtheleastideaofthedangerswhichthedescentpresented,Isentmycarriersinadvanceandstartedonaroute,ratherpleasantattheoutset,whichpasses between the brown clay hills, but soon it produced uponme themostdepressing effect, as though I was traversing a gloomy subterranean passage.Thentheroadcameoutontheflankofthemountain,aboveaterribleabyss.Ifariderhadmetme,wecouldnotpossiblyhavepassedeachother,thewaywassonarrow.All descriptionwould fail to conveya senseof thegrandeur andwildbeautyofthiscañon,thesummitofthewallsofwhichseemedtoreachthesky.AtsomepointsitbecamesonarrowthatfrommysaddleIcould,withmycane,touch the opposite rock. At other places, death might be fancied looking upexpectantly, from the abyss, at the traveller. It was too late to dismount. Inenteringalonethisgorge,IhadnotthefaintestideathatIwouldhaveoccasiontoregretmyfoolishimprudence.Ihadnotrealizeditscharacter.Itwassimplyanenormous crevasse, rent by some Titanic throe of nature, some tremendousearthquake, which had split the granite mountain. In its bottom I could justdistinguishahardlyperceptiblewhitethread,animpetuoustorrent,thedullroarofwhichfilledthedefilewithmysteriousandimpressivesounds.

Faroverheadextended,narrowandsinuously,ablueribbon,theonlyglimpseofthecelestialworldthatthefrowninggranitewallspermittedtobeseen.Itwasathrilling pleasure, this majestic view of nature. At the same time, its ruggedseverity,thevastnessofitsproportions,thedeathlysilenceonlyinvadedbytheominous murmur from the depths beneath, all together filled me with anunconquerabledepression.Ihadabouteightmilesinwhichtoexperiencethesesensations, at once sweet and painful. Then, turning to the right, our littlecaravanreachedasmallvalley,almostsurroundedbyprecipitousgraniterocks,whichmirroredthemselvesintheIndus.Onthebankoftheriverstandsthelittlefortress Khalsi, a celebrated fortification dating from the epoch of theMusselmaninvasion,bywhichrunsthewildroadfromKachmyrtoThibet.

Wecrossed the Indusonanalmost suspendedbridgewhich leddirectly to thedoorofthefortress,thusimpossibleofevasion.Rapidlywetraversedthevalley,thenthevillageofKhalsi,forIwasanxioustospendthenightinthehamletofSnowely, which is placed upon terraces descending to the Indus. The twofollowingdays I travelled tranquilly andwithout any difficulties to overcome,along the shore of the Indus, in a picturesque country—which broughtme toLeh,thecapitalofLadak.

WhiletraversingthelittlevalleyofSaspoula,atadistanceofseveralkilometresfromthevillageofthesamename,Ifound"t'horthenes"andtwocloisters,aboveoneofwhichfloatedtheFrenchflag.Lateron,IlearnedthataFrenchengineerhadpresentedtheflagtothemonks,whodisplayeditsimplyasadecorationoftheirbuilding.

IpassedthenightatSaspoulaandcertainlydidnotforgettovisit thecloisters,seeingthereforthetenthtimetheomnipresentdust-coveredimagesofBuddha;the flags andbanners heaped in a corner; uglymasks on the floor; books andpapyrus rolls heaped together without order or care, and the inevitableabundance of prayer-wheels. The lamas demonstrated a particular pleasure inexhibitingthesethings,doingitwiththeairofshopmendisplayingtheirgoods,withverylittlecareforthedegreeofinterestthetravellermaytakeinthem."Wemust showeverything, in thehope that the sight aloneof these sacredobjectswillforcethetravellertobelieveinthedivinegrandeurofthehumansoul."

RespectingtheprophetIssa,theygavemethesameaccountIalreadyhad,andIlearned,whatIhadknownbefore,thatthebookswhichcouldinstructmeabouthimwereatLhassa,andthatonlythegreatmonasteriespossessedsomecopies.IdidnotthinkanymoreofpassingKara-koroum,butonlyoffindingthehistory

oftheprophetIssa,whichwould,perhaps,bringtolighttheentirelifeofthebestofmen,andcompletetherathervagueinformationwhichtheGospelsaffordusabouthim.

NotfarfromLeh,andattheentranceofthevalleyofthesamename,ourroadpassednearanisolatedrock,onthetopofwhichwereconstructedafort—withtwotowersandwithoutgarrison—andalittleconventnamedPitak.Amountain,10,500feethigh,protectstheentrancetoThibet.Theretheroadmakesasuddenturn toward the north, in the direction of Leh, six miles from Pitak and athousandfeethigher.ImmensegranitemountainstoweraboveLeh,toaheightof18,000 or 19,000 feet, their crests covered with eternal snow. The city itself,surrounded by a girdle of stunted aspen trees, rises upon successive terraces,whicharedominatedbyanoldfortandthepalacesoftheancientsovereignsofLadak.TowardeveningImademyentranceintoLeh,andstoppedatabengalowconstructedespeciallyforEuropeans,whomtheroadfromIndiabringshereinthehuntingseason.

Ladak

LadakformerlywaspartofGreatThibet.Thepowerfulinvadingforcesfromthenorthwhich traversed thecountry toconquerKachmyr,and thewarsofwhichLadakwasthetheatre,notonlyreducedittomisery,buteventuallysubtracteditfromthepoliticaldominationofLhassa,andmadeitthepreyofoneconquerorafter another. The Musselmen, who seized Kachmyr and Ladak at a remoteepoch,convertedbyforcethepoorinhabitantsofoldThibettothefaithofIslam.The political existence of Ladak endedwith the annexation of this country toKachmyrbythesëiks,which,however,permittedtheLadakianstoreturntotheirancientbeliefs.Two-thirdsoftheinhabitantstookadvantageofthisopportunityto rebuild their gonpas and take up their past life anew. Only the BaltistansremainedMusselman schüttes—a sect towhich the conquerors of the countryhadbelonged.They,however,haveonlyconservedavagueshadowofIslamism,thecharacterofwhichmanifestsitselfintheirceremonialsandinthepolygamywhichtheypractice.Somelamasaffirmedtomethattheydidnotdespairofonedaybringingthembacktothefaithoftheirancestors.

FromthereligiouspointofviewLadakisadependencyofLhassa,thecapitalofThibetandtheplaceofresidenceof theDalai-Lama.InLhassaare locatedtheprincipalKhoutoukhtes,orSupremeLamas,andtheChogzots,oradministrators.Politically, it is under the authority of the Maharadja of Kachmyr, who isrepresentedtherebyagovernor.

TheinhabitantsofLadakbelongtotheChinese-Touranianrace,andaredividedintoLadakiansandTchampas.The former leadasedentaryexistence,buildingvillagesoftwo-storyhousesalongthenarrowvalleys,arecleanlyintheirhabits,andcultivatorsofthesoil.Theyareexcessivelyugly;thin,withstoopingfiguresand small heads set deep between their shoulders; their cheek bones salient,foreheadsnarrow,eyesblackandbrilliant,asare thoseofall theMongolrace;nosesflat,mouthslargeandthin-lipped;andfromtheirsmallchins,verythinlygarnishedbya fewhairs,deepwrinklesextendupwardfurrowing theirhollowcheeks.Toallthis,addaclose-shavenheadwithonlyalittlebristlingfringeofhair,andyouwillhavethegeneraltype,notaloneofLadak,butofentireThibet.

The women are also of small stature, and have exceedingly prominent cheekbones, but seem to be ofmuchmore robust constitution.A healthy red tinges

their cheeks and sympathetic smiles linger upon their lips. They have gooddispositions,joyousinclinations,andarefondoflaughing.

The severity of the climate and rudeness of the country, do not permit to theLadakiansmuchlatitudeinqualityandcolorsofcostume.Theyweargownsofsimplegraylinenandcoarsedull-huedclothingof theirownmanufacture.Thepantaloonsofthemenonlydescendtotheirknees.Peopleingoodcircumstanceswear,inadditiontotheordinarydress,the"choga,"asortofovercoatwhichisdrapedonthebackwhennotwrappedaroundthefigure.Inwintertheywearfurcaps,with big ear flaps, and in summer cover their headswith a sort of clothhood,thetopofwhichdanglesononeside,likeaPhrygiancap.Theirshoesaremade of felt and covered with leather. A whole arsenal of little things hangsdownfromtheirbelts,amongwhichyouwillfindaneedlecase,aknife,apenand inkstand, a tobacco pouch, a pipe, and a diminutive specimen of theomnipresentprayer-cylinder.

TheThibetanmenaregenerallysolazy,thatifabraidofhairhappenstobecomeloose,itisnottressedupagainforthreemonths,andwhenonceashirtisputonthe body, it is not again taken off until it falls to pieces. Their overcoats arealways unclean, and, on the back, one may contemplate a long oily stripeimprintedbythebraidofhair,whichiscarefullygreasedeveryday.Theywashthemselves once a year, but even then do not do so voluntarily, but becausecompelledbylaw.Theyemitsuchaterriblestenchthatoneavoids,asmuchaspossible,beingnearthem.

TheThibetanwomen, on the contrary, are very fond of cleanliness and order.Theywash themselves daily and as often asmay be needful. Short and cleanchemiseshide their dazzlingwhitenecks.TheThibetanwoman throwsonherroundshouldersaredjacket,theflapsofwhicharecoveredbytightpantaloonsofgreenorredcloth,madeinsuchamannerastopuffupandsoprotectthelegsagainstthecold.Shewearsembroideredredhalfboots,trimmedandlinedwithfur.Alargeclothpetticoatwithnumerousfoldscompletesherhometoilet.Herhair is arranged in thin braids, to which, by means of pins, a large piece offloatingcloth isattached,—whichremindsoneof theheaddresssocommoninItaly. Underneath this sort of veil are suspended a variety of various coloredpebbles,coinsandpiecesofmetal.Theearsarecoveredbyflapsmadeofclothor fur.Afurredsheepskincovers theback,poorwomencontenting themselveswith a simple plain skin of the animal, while wealthy ladies wear veritablecloaks,linedwithredclothandadornedwithgoldfringes.

The Ladak woman, whether walking in the streets or visiting her neighbors,always carries upon her back a conical basket, the smaller end of which istowardtheground.Theyfillitwiththedungofhorsesorcows,whichconstitutethecombustibleofthecountry.Everywomanhasmoneyofherown,andspendsit for jewelry. Generally she purchases, at a small expense, large pieces ofturquoise, which are added to the bizarre ornaments of her headdress. I haveseen pieces so worn which weighed nearly five pounds. The Ladak womanoccupiesasocialpositionforwhichshe isenviedbyallwomenof theOrient.Sheisfreeandrespected.Withtheexceptionofsomeruralwork,shepassesthegreatest part of her time in visiting. Itmust, however, be added thatwomen'sgossipishereaperfectlyunknownthing.

ThesettledpopulationofLadakisengagedinagriculture,buttheyownsolittleland(theshareofeachmayamounttoabouteightacres)thattherevenuedrawnfrom it is insufficient toprovide themwith thebarestnecessities anddoesnotpermit themtopay taxes.Manualoccupationsaregenerallydespised.Artisansandmusicians form the lowest class of society. The name bywhich they aredesignatedisBem,andpeopleareverycarefulnottocontractanyalliancewiththem.ThehoursofleisureleftbyruralworkarespentinhuntingthewildsheepofThibet,theskinsofwhicharehighlyvaluedinIndia.Thepoorest,i.e., thosewho have not the means to purchase arms for hunting, hire themselves ascoolies.Thisisalsoanoccupationofwomen,whoareverycapableofenduringarduoustoil.Theyarehealthierthantheirhusbands,whoselazinessgoessofarthat,carelessofcoldorheat,theyarecapableofspendingawholenightintheopenaironabedofstonesratherthantakethetroubletogotobed.

Polyandry (which I shall treat later more fully) causes the formation of verylargefamilies,who,incommon,cultivatetheirjointlypossessedlands,withtheassistance of yaks, zos and zomos (oxen and cows). A member of a familycannot detach himself from it, and when he dies, his share reverts to thesurvivorsincommon.

Theysowbutlittlewheatandthegrainisverysmall,owingtotheseverityoftheclimate. They also harvest barley, which they pulverize before selling.Whenwork in thefield isended,allmale inhabitantsgo togatheron themountainawildherbcalled"enoriota,"andlargethornbushesor"dama,"whichareusedasfuel, since combustibles are scarce in Ladak. You see there neither trees norgardens,andonlyexceptionallythinclumpsofwillowsandpoplarsgrowontheshoresof therivers.Near thevillagesarealsofoundsomeaspen trees;but,onaccountoftheunfertilityoftheground,arboricultureisunknownandgardening

islittlesuccessful.

Theabsenceofwoodisespeciallynoticeableinthebuildings,whicharemadeofsun-dried bricks, or, more frequently, of stones of medium size which areagglomeratedwithakindofmortarcomposedofclayandchoppedstraw.Thehousesofthesettledinhabitantsaretwostorieshigh,theirfrontswhitewashed,andtheirwindow-sashespaintedwithlivelycolors.Theflatroofformsaterracewhich is decorated with wild flowers, and here, during good weather, theinhabitants spend much of their time contemplating nature, or turning theirprayer-wheels.Everydwelling-houseiscomposedofmanyrooms;amongthemalwaysoneof superior size, thewallsofwhicharedecoratedwith superb fur-skins,andwhichisreservedforvisitors.Intheotherroomsarebedsandotherfurniture.Richpeoplepossess,moreover,aspecialroomfilledwithallkindsofidols,andsetapartasaplaceofworship.

Lifehereisveryregular.Theyeatanythingattainable,withoutmuchchoice;theprincipalnourishmentoftheLadakpeople,however,beingexceedinglysimple.Theirbreakfastconsistsofapieceofryebread.Atdinner,theyserveonthetableabowlwithmealintowhichlukewarmwaterisstirredwithlittlerodsuntilthemixture assumes the consistency of thick paste. From this, small portions arescoopedoutandeatenwithmilk.Intheevening,breadandteaareserved.Meatis a superfluous luxury. Only the hunters introduce some variety in theiralimentation,byeating themeatofwild sheep, eaglesorpheasants,whichareverycommoninthiscountry.

Duringtheday,oneveryexcuseandopportunity,theydrink"tchang,"akindofpale,unfermentedbeer.

If it happens that aLadakian,mounted on a pony (such privileged people arevery rare), goes to seekwork in the surrounding country, he provides himselfwithasmallstockofmeal;whendinner timecomes,hedescendstoariverorspring,mixeswithwater,inawoodencupthathealwayshaswithhim,someofthemeal,swallowsthesimplerefreshmentandwashesitdownwithwater.

TheTchampas,ornomads,whoconstitutetheotherpartofLadak'spopulation,arerougher,andmuchpoorerthanthesettledpopulation.Theyare,forthemostpart, hunters, who completely neglect agriculture. Although they profess theBuddhistic religion, they never frequent the cloisters unless in want of meal,whichtheyobtaininexchangefortheirvenison.Theymostlycampintentsonthesummitsofthemountains,wherethecoldisverygreat.Whiletheproperly

called Ladakians are peaceable, very desirous of learning, of an incarnatedlaziness,andareneverknowntotelluntruth;theTchampas,onthecontrary,arevery irascible, extremely lively, great liars and profess a great disdain for theconvents.

Among them lives the small population of Khombas, wanderers from thevicinity of Lhassa, who lead the miserable existence of a troupe of begginggipsiesonthehighways.Incapableofanyworkwhatever,speakingalanguagenot spoken in the country where they beg for their subsistence, they are theobjects of general contempt, and are only tolerated out of pity for theirdeplorablecondition,whenhungerdrivestheirmendicantbandstoseekalmsinthevillages.

Polyandry,whichisuniversallyprevalenthere,ofcourseinterestedmycuriosity.Thisinstitutionis,bytheway,nottheoutcomeofBuddha'sdoctrines.PolyandryexistedlongbeforetheadventofBuddha.ItassumedconsiderableproportionsinIndia, where it constituted one of the most effective means for checking thegrowth of a populationwhich tends to constant increase, an economic dangerwhich is even yet combatted by the abominable custom of killing newbornfemale children, which causes terrible ravages in the child-life of India. Theeffortsmadeby theEnglish in their enactments against the suppressionof thefuture mothers have proved futile and fruitless. Manu himself establishedpolyandry as a law, and Buddhist preachers, who had renounced Brahminismandpreachedtheuseofopium,importedthiscustomintoCeylon,Thibet,Corea,andthecountryoftheMoguls.ForalongtimesuppressedinChina,polyandry,which flourishes inThibetandCeylon, isalsometwithamong theKalmonks,betweenTodasinSouthernIndia,andNairsonthecoastofMalabar.TracesofthisstrangeconstitutionofthefamilyarealsotobefoundwiththeTasmaniansandtheIrquoisIndiansinNorthAmerica.

Polyandry,bytheway,hasevenflourishedinEurope,ifwemaybelieveCæsar,who, in hisDeBelloGallico, book V., page 17, writes: "Uxores habent deniduodeniqueintersecommunes,etmaximefratrescumfratribusetparentescumliberis."

In view of all this it is impossible to hold any religion responsible for theexistence of the institution of polyandry. In Thibet it can be explained by

motivesofaneconomicalnature;thesmallquantityofarablelandfallingtotheshareofeachinhabitant.Inordertosupportthe1,500,000inhabitantsdistributedin Thibet, upon a surface of 1,200,000 square kilometres, the Buddhists wereforced to adopt polyandry.Moreover, each family is bound to enter one of itsmembersinareligiousorder.Thefirstbornisconsecratedtoagonpa,whichisinevitablyfounduponanelevation,attheentranceofeveryvillage.Assoonasthechildattainstheageofeighteenyears,heisentrustedtothecaravanswhichpassLhassa,whereheremainsfromeighttofifteenyearsasanovice,inoneofthegonpaswhicharenearthecity.Therehelearnstoreadandwrite, is taughtthereligiousritesandstudiesthesacredparchmentswritteninthePalilanguage—which formerly used to be the language of the country ofMaguada,where,accordingtotradition,Buddhawasborn.

Theoldestbrotherremaininginafamilychoosesawife,whobecomescommonto his brothers. The choice of the bride and the nuptial ceremonies are mostrudimentary.Whenawifeandherhusbandhavedecideduponthemarriageofason,thebrotherwhopossessestherightofchoice,paysavisittoaneighboringfamilyinwhichthereisamarriageabledaughter.

The first and secondvisits are spent inmore or less indifferent conversations,blendedwith frequent libations of tchang, andon the third visit only does theyoungman declare his intention to take awife.Upon this the girl is formallyintroduced to him. She is generally not unknown to the wooer, as, in Ladak,womenneverveiltheirfaces.

Agirlcannotbemarriedwithoutherconsent.Whentheyoungmanisaccepted,hetakeshisbridetohishouse,andshebecomeshiswifeandalsothewifeofallhisbrothers.Afamilywhichhasanonlysonsendshimtoawomanwhohasnomore than two or three husbands, and he offers himself to her as a fourthhusband.Suchanofferisseldomdeclined,andtheyoungmansettlesinthenewfamily.

Thenewlymarriedremainwiththeparentsofthehusbands,untiltheyoungwifebearsherfirstchild.Thedayafterthatevent,thegrandparentsoftheinfantmakeoverthebulkoftheirfortunetothenewfamily,and,abandoningtheoldhometothem,seekothershelter.

Sometimes marriages are contracted between youth who have not reached amarriageableage,but insuchevent, themarriedcouplearemadetoliveapart,untiltheyhaveattainedandevenpassedtheagerequired.Anunmarriedgirlwho

becomesenceinte, far frombeingexposed to thescornofeveryone, is shownthehighestrespect;forsheisdemonstratedfruitful,andmeneagerlyseekherinmarriage.Awifehas theunquestioned rightofhavinganunlimitednumberofhusbandsandlovers.Ifshelikesayoungman,shetakeshimhome,announcesthathehasbeenchosenbyherasa"jingtuh"(alover),andendowshimwithallthepersonalrightsofahusband,whichsituationisacceptedbyhertemporarilysupplanted husbands with a certain philosophic pleasure, which is the morepronounced if their wife has proved sterile during the three first years of hermarriage.

Theycertainlyhaveherenotevenavagueideaofjealousy.TheThibetan'sbloodis toocold toknow love,which, forhim,wouldbe almost ananachronism; ifindeedhewerenotconsciousthatthesentimentoftheentirecommunitywouldbeagainsthim,asaflagrantviolatorofpopularusageandestablishedrights,inrestrainingthefreedomofthewomen.Theselfishenjoymentoflovewouldbe,intheireyes,anunjustifiableluxury.

In case of a husband's absence, his place may be offered to a bachelor or awidower.Thelatterarehereintheminority,sincethewifegenerallysurvivesherfeeblehusbands.SometimesaBuddhist traveller,whomhisaffairsbringtothevillage,ischosenforthisoffice.Ahusbandwhotravels,orseeksforworkintheneighboring country, at every stop takes advantage of his co-religionists'hospitality,who offer him their ownwives. The husbands of a sterilewomanexert themselves to find opportunities for hospitality, which may happilyeventuateinachangeinhercondition,thattheymaybemadehappyfathers.

Thewifeenjoysthegeneralesteem,iseverofacheerfuldisposition,takespartineverythingthatisgoingon,goesandcomeswithoutanyrestriction,anywhereandeverywhereshepleases,withtheexceptionoftheprincipalprayer-roomofthemonastery,entranceintowhichisformallyprohibitedtoher.

Children know only theirmother, and do not feel the least affection for theirfathers, for the simple reason that they have so many. Without approvingpolyandry,IcouldnotwellblameThibetforthisinstitution,sincewithoutit,thepopulationwouldprodigiouslyincrease.Famineandmiserywouldfalluponthewhole nation,with all the sinister sequellæ ofmurder and theft, crimes so farabsolutelyunknowninthewholecountry.

AFestivalinaGonpa

Leh,thecapitalofLadak,isalittletownof5,000inhabitants,wholiveinwhite,two-storyhouses,upontwoorthreestreets,principally.Initscentreisthesquareof the bazaar, where the merchants of India, China, Turkestan, Kachmyr andThibet,cometoexchangetheirproductsfortheThibetangold.Herethenativesprovide themselves with cloths for themselves and their monks, and variousobjectsofrealnecessity.

Anolduninhabitedpalacerisesuponahillwhichdominatesthetown.Frontingthecentral square isavastbuilding, twostories inheight, the residenceof thegovernor of Ladak, the Vizier Souradjbal—a very amiable and universallypopular Pendjaban, who has received in London the degree of Doctor ofPhilosophy.

Toentertainme,duringmysojourninLeh,thegovernorarranged,onthebazaarsquare,agameofpolo—thenationalsportoftheThibetans,whichtheEnglishhave adopted and introduced into Europe. In the evening, after the game, thepeopleexecuteddancesandplayedgamesbeforethegovernor'sresidence.Largebonfiresilluminatedthescene,lightingupthethrongofinhabitants,whoformeda great circle about the performers. The latter, in considerable numbers,disguisedasanimals,devilsandsorcerers, jumpedandcontortedthemselvesinrhythmicdancestimedtothemeasureofthemonotonousandunpleasingmusicmadebytwolongtrumpetsandadrum.

The infernal racket and shouting of the crowd wearied me. The performanceended with some graceful dances by Thibetan women, who spun upon theirheels,swayingtoandfro,and,inpassingbeforethespectatorsinthewindowsofthe residence, greeted us by the clashing together of the copper and ivorybraceletsontheircrossedwrists.

Thenextday,atanearlyhour, I repaired to thegreatHimisconvent,which,alittledistancefromLeh,iselevateduponthetopofagreatrock,onapicturesquesite,commandingthevalleyoftheIndies.Itisoneoftheprincipalmonasteriesofthecountry,andismaintainedbythegiftsofthepeopleandthesubsidiesitreceivesfromLhassa.Ontheroadleadingtoit,beyondthebridgecrossingtheIndus,andinthevicinityofthevillagesliningtheway,onefindsheapsofstones

bearing engraved inscriptions, such as have already been described, andt'horthenes.Attheseplaces,ourguideswereverycarefultoturntotheright.Iwishedtoturnmyhorsetotheleft,buttheLadakiansmadehimgobackandledhimbyhishalter to the right,explaining tome that suchwas theirestablishedusage.Ifounditimpossibletolearntheoriginorreasonofthiscustom.

Above thegonpa risesabattlemented tower,visible fromagreatdistance.Weclimbed,on foot, to the levelonwhich theedifice standsand foundourselvesconfrontedbya largedoor,painted inbrilliantcolors, theportalofavast two-storybuildingenclosingacourtpavedwithlittlepebbles.Totheright,inoneoftheanglesof thecourt, is anotherhugepainteddoor, adornedwithbigcopperrings.Itistheentrancetotheprincipaltemple,whichisdecoratedwithpaintingsoftheprincipalgods,andcontainsagreatstatueofBuddhaandamultitudeofsacredstatuettes.To the left,uponaverandah,wasplacedan immenseprayer-cylinder.Allthelamasoftheconvent,withtheirchief,stoodaboutit,whenweentered the court. Below the verandahweremusicians, holding long trumpetsanddrums.

At the right of the courtwere a numberof doors, leading to the roomsof thelamas;alldecoratedwithsacredpaintingsandprovidedwithlittleprayer-barrelsfancifully surmounted by black and white tridents, from the points of whichfloated ribbons bearing inscriptions—doubtless prayers. In the centre of thecourtwere raised two tallmasts, fromthe topsofwhichdangled tailsofyaks,andlongpaperstreamersfloated,coveredwithreligiousinscriptions.Allalongthewallswerenumerousprayer-barrels,adornedwithribbons.

A profound silence reigned among the many spectators present. All awaitedanxiously the commencementof a religious "mystery,"whichwas about tobepresented.We took up a position near the verandah. Almost immediately, themusicians drew from their long trumpets soft andmonotonous tones,markingthe time by measured beats upon an odd-looking drum, broad and shallow,uprearedupona stickplanted in theground.At the first soundsof the strangemusic,inwhichjoinedthevoicesofthelamasinamelancholychant,thedoorsalong thewallopenedsimultaneously,givingentrance toabout twentymaskedpersons, disguised as animals, birds, devils and imaginarymonsters. On theirbreasts they bore representations of fantastic dragons, demons and skulls,embroidered with Chinese silk of various colors. From the conical hats theywore, depended to their breasts long multicolored ribbons, covered withinscriptions.Theirmaskswerewhitedeath's-heads.Slowlytheymarchedaboutthemasts,stretchingouttheirarmsfromtimetotimeandflourishingwiththeir

left hands spoon-shaped objects, the bowl portions of which were said to befragmentsofhumancrania,with ribbonsattached,havingaffixed to theirendshumanhair,which,Iwasassured,hadbeentakenfromscalpedenemies.Theirpromenade,ingraduallynarrowingcirclesaboutthemasts,soonbecamemerelya confused jostling of each other; when the rolling of the drum grew moreaccentuated,theperformersforaninstantstopped,thenstartedagain,swingingabove their heads yellow sticks, ribbon-decked, which with their right handstheybrandishedinmenacingattitudes.

Aftermakingasalutetothechieflama,theyapproachedthedoorleadingtothetemple,whichatthisinstantopened,andfromitanotherbandcameforth,whoseheads were covered by copper masks. Their dresses were of rich materials,embroideredinvariousbrightcolors.Inonehandeachofthemcarriedasmalltambourine and with the other he agitated a little bell. From the rim of eachtambourinedependedametallicball, soplaced that the leastmovementof thehandbroughtitincontactwiththeresonanttympanum,whichcausedastrange,continuous undercurrent of pulsating sound. There new performers circledseveral times about the court, marking the time of their dancing steps bymeasured thumpings of the tambourines.At the completion of each turn, theymade a deafening noisewith their instruments. Finally, they ran to the templedoorandrangedthemselvesuponthestepsbeforeit.

Foramoment,therewassilence.Thenwesawemergefromthetempleathirdband of performers. Their enormous masks represented different deities, andeach bore upon its forehead "the third eye." At their head marched Thlogan-Poudma-Jungnas (literally "he who was born in the lotus flower"). Anotherrichlydressedmaskmarchedbesidehim,carryingayellowparasolcoveredwithsymbolic designs. His suite was composed of gods, inmagnificent costumes;Dorje-Trolong and Sangspa-Kourpo (i.e., Brahma himself), and others. Thesemasks, as a lama sitting near me explained to us, represented six classes ofbeings subject to the metamorphoses; the gods, the demigods, men, animals,spiritsanddemons.

Oneachsideofthesepersonages,whoadvancedgravely,marchedothermasks,costumed in silks of brilliant hues andwearing on their heads golden crowns,fashionedwith six lotus-like flowersoneach, surmountedbya tall dart in thecentre.Eachofthesemaskscarriedadrum.

Thesedisguisesmade three turnsabout themasts, to thesoundofanoisyandincoherentmusic, and then seated themselves on theground, aroundThlogan-

Pondma-Jungnas,agodwiththreeeyes,whogravelyintroducedtwofingersintohis mouth and emitted a shrill whistle. At this signal, young men dressed inwarrior costumes—with ribbon-decked bells dangling about their legs—camewithmeasured steps from the temple. Their headswere covered by enormousgreen masks, from which floated triangular red flags, and they, too, carriedtambourines.Makingadiabolicaldin, theywhirledanddancedabout thegodsseatedontheground.Twobigfellowsaccompanyingthem,whoweredressedintightclowncostumes,executedallkindsofgrotesquecontortionsandacrobaticfeats,bywhichtheywonplauditsandshoutsoflaughterfromthespectators.

Anothergroupofdisguises—ofwhichtheprincipalfeatureswereredmitresandyellowpantaloons—cameoutofthetemple,withbellsandtambourinesintheirhands,andseatedthemselvesoppositethegods,asrepresentativesofthehighestpowers next to divinity. Lastly there entered upon the scene a lot of red andbrownmasks,with a "third eye"paintedon their breasts.With thosewhohadprecededthem,theyformedtwolonglinesofdancers,whotothethrummingoftheirmanytambourines,themeasuredmusicofthetrumpetsanddrums,andthejinglingofamyriadofbells,performedadance,approachingandrecedingfromeachother,whirlingincircles,formingbytwosinacolumnandbreakingfromthat formation to make new combinations, pausing occasionally to makereverentobeisancebeforethegods.

Afteratimethisspectacularexcitement—thenoisymonotonyofwhichbegantowearyme—calmeddownalittle;gods,demigods,kings,menandspiritsgotup,and followed by all the othermaskers, directed themselves toward the templedoor,whenceissuedatonce,meetingthem,alotofmenadmirablydisguisedasskeletons.All those sortieswere calculated andprearranged, and everyoneofthem had its particular significance. The cortège of dancers gave way to theskeletons,who advancedwithmeasured steps, in silence, to themasts,wheretheystoppedandmadeaconcertedclickingwithpiecesofwoodhangingattheirsides,simulatingperfectlytherattlingofdrybonesandgnashingofteeth.Twicethey went in a circle around the masts, marching in time to low taps on thedrums,andthenjoinedinalugubriousreligiouschant.Havingoncemoremadethe concerted rattling of their artificial bones and jaws, they executed somecontortionspainfultowitnessandtogetherstopped.

Thentheyseizeduponan imageof theEnemyofMan—madeofsomesortofbrittlepaste—whichhadbeenplacedat thefootofoneof themasts.Thistheybroke inpieces and scattered, and theoldestmenamong the spectators, risingfromtheirplaces,pickedupthefragmentswhichtheyhandedtotheskeletons—

an action supposed to signify that theywould soon be ready to join the bonycrewinthecemetery.

Thechieflama,approachingme,tenderedaninvitationtoaccompanyhimtotheprincipal terrace and partake of the festal "tchang"; which I accepted withpleasure,formyheadwasdizzyfromthelongspectacle.

Wecrossedthecourtandclimbedastaircase—obstructedwithprayer-wheels,asusual—passedtworoomswherethereweremanyimagesofgods,andcameoutupon the terrace, where I seatedmyself upon a bench opposite the venerablelama,whoseeyessparkledwithspirit.

Three lamas brought pitchers of tchang,which they poured into small coppercups,thatwereofferedfirsttothechieflama,thentomeandmyservants.

"Didyouenjoyourlittlefestival?"thelamaaskedme.

"I found it very enjoyable and am still impressed by the spectacle I havewitnessed.But,totellthetruth,IneversuspectedforamomentthatBuddhism,in these religious ceremonies, could display such a visible, not to say noisy,exteriorform."

"There is no religion, the ceremonies ofwhich are not surroundedwithmoretheatricalforms,"thelamaanswered."Thisisaritualisticphasewhichdoesnotbyanymeansviolate the fundamentalprinciplesofBuddhism. It isapracticalmeans formaintaining in the ignorantmassobedience to and love for theoneCreator, just as a child is beguiled by toys to do the will of its parents. TheignorantmassisthechildofTheFather."

"Butwhat is themeaning," I said tohim,"ofall thosemasks,costumes,bells,dances,and,generally,of thisentireperformance,whichseems tobeexecutedafteraprescribedprogramme?"

"We have many similar festivals in the year," answered the lama, "and wearrange particular ones to represent 'mysteries,' susceptible of pantomimicpresentation, inwhich each actor is allowedconsiderable latitudeof action, inthemovementsandjestshelikes,conforming,nevertheless,tothecircumstancesandtotheleadingidea.Ourmysteriesaresimplypantomimescalculatedtoshow

thevenerationofferedtothegods,whichvenerationsustainsandcheersthesoulofman,whoispronetoanxiouscontemplationofinevitabledeathandthelifetocome.Theactorsreceivethedressesfromthecloisterandtheyplayaccordingtogeneral indications, which leave them much liberty of individual action. Thegeneral effect produced is, no doubt, very beautiful, but it is amatter for thespectators themselves todivine thesignificationofoneoranotheraction.You,too,haverecoursesometimestosimilardevices,which,however,donotintheleastviolatetheprincipleofmonotheism."

"Pardonme," I remarked, "but thismultitudeof idolswithwhichyourgonpasabound,isaflagrantviolationofthatprinciple."

"AsIhavetoldyou,"repliedthelamatomyinterruption,"manwillalwaysbeinchildhood.Heseesandfeelsthegrandeurofnatureandunderstandseverythingpresented to his senses, but he neither sees nor divines theGreat Soul whichcreated and animates all things.Man has always sought for tangible things. Itwas not possible for him to believe long in that which escaped his materialsenses.HehasrackedhisbrainforanymeansforcontemplatingtheCreator;hasendeavored to enter intodirect relationswithhimwhohasdonehim somuchgood, and also, as he erroneously believes, so much evil. For this reason hebegantoadoreeveryphaseofnaturefromwhichhereceivedbenefits.Weseeastriking example of this in the ancient Egyptians, who adored animals, trees,stones,thewindsandtherain.Otherpeoples,whoweremoresunkinignorance,seeingthattheresultsofthewindwerenotalwaysbeneficent,andthattheraindidnot inevitablybringgoodharvests,and that theanimalswerenotwillinglysubservienttoman,begantoseekfordirectintermediariesbetweenthemselvesandthegreatmysteriousandunfathomablepoweroftheCreator.Thereforetheymade for themselves idols, which they regarded as indifferent to thingsconcerning them,but towhose interposition in theirbehalf, theymightalwaysrecur.Fromremotestantiquitytoourowndays,manwaseverinclinedonlytotangiblerealities.

"WhileseekingaroutetoleadtheirfeettotheCreator,theAssyriansturnedtheireyes toward thestars,which theycontemplatedwithout thepowerofattainingthem.TheGuebershaveconservedthesamebelief toourdays.Intheirnullityand spiritual blindness,men are incapable of conceiving the invisible spiritualbondwhichunites themto thegreatDivinity,and thisexplainswhy theyhavealwayssoughtforpalpablethings,whichwereinthedomainofthesenses,andby doing which they minimized the divine principle. Nevertheless, they havedared to attribute to their visible and man-made images a divine and eternal

existence.We can see the same fact in Brahminism,whereman, given to hisinclinationforexteriorforms,hascreated,littlebylittle,andnotallatonce,anarmyofgodsanddemigods.TheIsraelitesmaybesaidtohavedemonstrated,inthemostflagrantway,theloveofmanforeverythingwhichisconcrete.Inspiteof a series of strikingmiracles accomplished by the greatCreator,who is thesameforallthepeoples,theJewishpeoplecouldnothelpmakingagodofmetalin the very minute when their prophet Mossa spoke to them of the Creator!Buddhism has passed through the same modifications. Our great reformer,Sakya-Muni, inspired by the Supreme Judge, understood truly the one andindivisibleBrahma,andforbadehisdisciplesattemptingtomanufactureimagesin imaginary semblance of him. He had openly broken from the polytheisticBrahmins,andappreciatedthepurity,onenessandimmortalityofBrahma.Thesuccess he achieved by his teachings in making disciples among the people,brought upon him persecution by the Brahmins, who, in the creation of newgods,hadfoundasourceofpersonal revenue,andwho,contrary to the lawofGod,treatedthepeopleinadespoticmanner.Ourfirstsacredteachers,towhomwegive the name of buddhas—whichmeans, learnedmen or saints—becausethe great Creator has incarnated in them, settled in different countries of theglobe.AstheirteachingsattackedespeciallythetyrannyoftheBrahminsandthemisuse theymadeof the ideaofGod—ofwhich they indeedmadeaveritablebusiness—almostalltheBuddhisticconverts,theywhofollowedthedoctrinesofthose great teachers, were among the common people of China and India.Amongthoseteachers,particularreverenceisfeltfortheBuddha,Sakya-Muni,knowninChinaalsounderthenameofFô,wholivedthreethousandyearsago,andwhoseteachingsbroughtallChinabackintothepathof thetrueGod;andthe Buddha, Gautama, who lived two thousand five hundred years ago, andconvertedalmosthalftheHindustotheknowledgeoftheimpersonal,indivisibleandonlyGod,besideswhomthereisnone.

"Buddhismisdividedintomanysectswhich,bytheway,differonlyincertainreligiousceremonies,thebasisofthedoctrinebeingeverywherethesame.TheThibetanBuddhists,whoarecalled'lamaists,'separatedthemselvesfromtheFô-ists fifteen hundred years ago. Until that time we had formed part of theworshippersoftheBuddha,Fô-Sakya-Muni,whowasthefirsttocollectallthelaws compiled by the various buddhas preceding him, when the great schismtook place in the bosom of Brahmanism. Later on, a Khoutoukhte-MongoltranslatedintoChinesethebooksofthegreatBuddha,forwhichtheEmperorofChinarewardedhimbybestowinguponhimthetitleof'Go-Chi—'PreceptoroftheKing!'Afterhisdeath,thistitlewasgiventotheDalai-LamaofThibet.Since

thatepoch,allthetitulariesofthispositionhavebornethetitleofGo-Chi.Ourreligion iscalled theLamaicone—from theword 'lama,' superior. It admitsoftwoclassesofmonks,theredandtheyellow.Theformermaymarry,andtheyrecognizetheauthorityoftheBantsine,whoresidesinTechowLoumba,andischiefoftheciviladministrationinThibet.We,theyellowlamas,havetakenthevowof celibacy, andourdirect chief is theDalai-Lama.This is thedifferencewhich separates the two religious orders, the respective rituals of which areidentical."

"DoallperformmysteriessimilartothatwhichIhavejustwitnessed?"

"Yes;withafewexceptions.Formerlythesefestivalswerecelebratedwithverysolemn pomp, but since the conquest ofLadak our convents have been,morethanonce,pillagedandourwealthtakenaway.Nowwecontentourselveswithsimplegarmentsandbronzeutensils,while inThibetyouseebutgoldenrobesandgoldutensils."

"In a visit which I recently made to a gonpa, one of the lamas told me of aprophet,or,asyoucallhim,abuddha,bythenameofIssa.Couldyounottellmeanythingabouthim?"Iaskedmyinterlocutor,seizingthisfavorablemomenttostartthesubjectwhichinterestedmesogreatly.

"ThenameIssa isverymuchrespectedamongtheBuddhists,"hereplied,"buthe isonlyknownby thechief lamas,whohave read the scrolls relating tohislife.TherehaveexistedaninfinitenumberofbuddhaslikeIssa,andthe84,000scrollsexistingarefilledbrimfullofdetailsconcerningeachoneof them.Butvery few persons have read the one-hundredth part of those memoirs. Inconformitywith established custom, every disciple or lamawho visits Lhassamakesagiftofoneor severalcopies, from the scrolls there, to theconvent towhichhebelongs.Ourgonpa,amongothers,possessesalreadyagreatnumber,whichIreadinmyleisurehours.AmongthemarethememoirsofthelifeandactsoftheBuddhaIssa,whopreachedthesamedoctrineinIndiaandamongthesonsofIsrael,andwhowasputtodeathbythePagans,whosedescendants,lateron,adoptedthebeliefshespread,—andthosebeliefsareyours.

"ThegreatBuddha,thesouloftheUniverse,istheincarnationofBrahma.He,almost always, remains immobile, containing in himself all things, being inhimself theoriginofallandhisbreathvivifyingtheworld.Hehas leftmantothecontrolofhisownforces,but,atcertainepochs,laysasidehisinactionandputs on a human form that he may, as their teacher and guide, rescue his

creaturesfromimpendingdestruction.Inthecourseofhisterrestrialexistenceinthesimilitudeofman,Buddhacreatesanewworldintheheartsoferringmen;thenheleavestheearth,tobecomeoncemoreaninvisiblebeingandresumehisconditionofperfectbliss.Three thousandyearsago,Buddha incarnated in thecelebratedPrinceSakya-Muni,reaffirmingandpropagatingthedoctrinestaughtbyhiminhistwentyprecedingincarnations.Twenty-fivehundredyearsago,theGreatSouloftheWorldincarnatedanewinGautama,layingthefoundationofanewworld in Burmah, Siam and different islands. Soon afterward, Buddhismbegan to penetrate China, through the persevering efforts of the sages, whodevotedthemselvesto thepropagationof thesacreddoctrine,andunderMing-Ti, of theHoni dynasty, nearly 2,050 years ago, the teachings of Sakya-Muniwereadoptedbythepeopleofthatcountry.SimultaneouslywiththeappearanceofBuddhisminChina,thesamedoctrinesbegantospreadamongtheIsraelites.Itisabout2,000yearsagothattheperfectBeing,awakingoncemoreforashorttimefromhisinaction,incarnatedinthenewbornchildofapoorfamily.Itwashiswill that this little child should enlighten the unhappy upon the life of theworldtocomeandbringerringmenbackintothepathoftruth;showingtothem,byhisownexample,thewaytheycouldbestreturntotheprimitivemoralityandpurityofourrace.Whenthissacredchildattainedacertainage,hewasbroughtto India,where,untilheattained tomanhood,he studied the lawsof thegreatBuddha,whodwellseternallyinheaven."

"InwhatlanguagearewrittentheprincipalscrollsbearinguponthelifeofIssa?"Iasked,risingfrommyseat,forIsawthatmyinterestinginterlocutorevidencedfatigue,andhadjustgivenatwirltohisprayer-wheel,asiftohinttheclosingoftheconversation.

"TheoriginalscrollsbroughtfromIndiatoNepaul,andfromNepaultoThibet,relating to the life of Issa, arewritten in thePali language and are actually inLhassa;butacopyinourlanguage—ImeantheThibetan—isinthisconvent."

"HowisIssalookeduponinThibet?Hashethereputeofasaint?"

"Thepeoplearenotevenaware thatheeverexisted.Only theprincipal lamas,whoknowofhimthroughhavingstudiedthescrollsinwhichhislifeisrelated,are familiarwithhisname;but,ashisdoctrinedoesnotconstituteacanonicalpartofBuddhism,andtheworshippersofIssadonotrecognizetheauthorityoftheDalai-Lama,theprophetIssa—withmanyotherslikehim—isnotrecognizedinThibetasoneoftheprincipalsaints."

"WouldyoucommitasininrecitingyourcopyofthelifeofIssatoastranger?"Iaskedhim.

"ThatwhichbelongstoGod,"heansweredme,"belongsalsotoman.Ourdutyrequires us to cheerfully devote ourselves to the propagation of His doctrine.Only,Idonot,atpresent,knowwherethatmanuscript is.Ifyouevervisitourgonpaagain,Ishalltakepleasureinshowingittoyou."

At thismoment twomonksentered,anduttered to thechief lamaafewwordsunintelligibletome.

"Iamcalled to thesacrifices.Willyoukindlyexcuseme?"saidhe tome,andwithasalute,turnedtothedooranddisappeared.

I could do no better than withdraw and lie down in the chamber which wasassignedtomeandwhereIspentthenight.

IntheeveningofthenextdayIwasagaininLeh—thinkingofhowtogetbackto the convent. Two days later I sent, by a messenger, to the chief lama, aspresents,awatch,analarmclock,andathermometer.AtthesametimeIsentthemessagethatbeforeleavingLadakIwouldprobablyreturntotheconvent,inthehopethathewouldpermitmetoseethemanuscriptwhichhadbeenthesubjectofourconversation. Itwasnowmypurpose togainKachmyrand return fromthere,sometimelater,toHimis.Butfatemadeadifferentdecisionforme.

Inpassingamountain,onaheightofwhichisperchedthegonpaofPiatak,myhorsemadeafalsestep,throwingmetothegroundsoviolentlythatmyrightlegwasbrokenbelowtheknee.

Itwas impossible tocontinuemy journey, Iwasnot inclined to return toLeh;andseekingthehospitalityofthegonpaofPiatakwasnot,fromtheappearanceof the cloister, an enticing prospect. My best recourse would be to return toHimis,thenonlyabouthalfaday'sjourneydistant,andIorderedmyservantstotransportmethere.Theybandagedmybrokenleg—anoperationwhichcausedmegreat pain—and liftedme into the saddle.One carrierwalkedbymy side,supportingtheweightoftheinjuredmember,whileanotherledmyhorse.AtalatehouroftheeveningwereachedthedooroftheconventofHimis.

When informed ofmy accident, the kindmonks came out to receiveme and,with awealth of extraordinary precautions of tenderness, Iwas carried inside,and,inoneoftheirbestrooms,installeduponanimprovisedbed,consistingofamountain of soft fabrics, with the naturally-to-be-expected prayer-cylinderbesideme.Allthiswasdoneformeunderthepersonalsupervisionoftheirchieflama, who, with affectionate sympathy, pressed the hand I gave him inexpressionofmythanksforhiskindness.

In themorning, Imyselfboundaround the injured limb littleoblongpiecesofwood,heldbycords,toserveassplints.ThenIremainedperfectlyquiescentandnaturewasnotslowinherreparativework.Withintwodaysmyconditionwasso far improved that I could, had it been necessary, have left the gonpa anddirectedmyselfslowlytowardIndiainsearchofasurgeontocompletemycure.

Whileaboykept inmotion theprayer-barrelnearmybed, thevenerable lamawhoruledtheconvententertainedmewithmanyinterestingstories.Frequentlyhetookfromtheirboxthealarmclockandthewatch, thatImight illustrate tohim the process of winding them and explain to him their uses. At length,yieldingtomyardentinsistence,hebroughtmetwobigbooks,thelargeleavesof which were of paper yellow with age, and from them read to me thebiography of Issa, which I carefully transcribed in my travelling notebookaccording to the translationmade by the interpreter. This curious document iscompiledundertheformofisolatedverses,which,asplaced,veryoftenhadnoapparentconnectionwith,orrelationtoeachother.

Onthethirdday,myconditionwassofarimprovedastopermittheprosecutionofmyjourney.Havingboundupmylegaswellaspossible, I returned,acrossKachmyr, toIndia;aslowjourney,of twentydays,filledwithintolerablepain.Thanks,however,toalitter,whichaFrenchgentleman,M.Peicheau,hadkindlysent tome (mygratitude forwhich I take this occasion to express), and to anukase of the Grand Vizier of the Maharajah of Kachmyr, ordering the localauthorities to provide me with carriers, I reached Srinagar, and left almostimmediately,beinganxioustogainIndiabeforethefirstsnowsfell.

InMuréIencounteredanotherFrenchman,CountAndrédeSaintPhall,whowasmaking a journey of recreation across Hindostan. During the whole course,whichwemadetogether,toBombay,theyoungcountdemonstratedatouchingsolicitude forme, and sympathy for the excruciating pain I suffered frommybroken leg and the fever induced by its torture. I cherish for him sinceregratitude, and shall never forget the friendly care which I received upon my

arrival in Bombay from the Marquis de Morés, the Vicomte de Breteul, M.Monod, of the Comptoir d'Escompte, M. Moët, acting consul, and all themembersoftheverysympatheticFrenchcolonythere.

DuringalongtimeIrevolvedinmymindthepurposeofpublishingthememoirsof the lifeof JesusChrist foundbyme inHimis,ofwhich Ihave spoken,butother interests absorbed my attention and delayed it. Only now, after havingpassedlongnightsofwakefulnessinthecoordinationofmynotesandgroupingtheversesconformably to themarchof therecital, imparting to thework,asawhole,acharacterofunity,Iresolvetoletthiscuriouschronicleseethelight.

TheLifeofSaintIssa

"BestoftheSonsofMen."

I.

1. The earth trembled and the heavens wept, because of the great crimecommittedinthelandofIsrael.

2. For therewas tortured andmurdered the great and just Issa, inwhomwasmanifestthesouloftheUniverse;

3.Whichhadincarnatedinasimplemortal,tobenefitmenanddestroytheevilspiritinthem;

4.To lead back to peace, love and happiness,man, degraded by his sins, andrecallhimtotheoneandindivisibleCreatorwhosemercyisinfinite.

5.ThemerchantscomingfromIsraelhavegiventhefollowingaccountofwhathasoccurred:

II.

1.ThepeopleofIsrael—whoinhabitafertilecountryproducingtwoharvestsayearandaffordingpastureforlargeherdsofcattle—bytheirsinsbroughtdownuponthemselvestheangeroftheLord;

2.Whoinflicteduponthemterriblechastisements,takingfromthemtheirland,theircattleandtheirwealth.TheywerecarriedawayintoslaverybytherichandmightyPharaohswhothenruledthelandofEgypt.

3.TheIsraeliteswere,bythePharaohs,treatedworsethanbeasts,condemnedtohard laborandput in irons; theirbodieswerecoveredwithwoundsandsores;theywerenotpermittedtoliveunderaroof,andwerestarvedtodeath;

4.Thattheymightbemaintainedinastateofcontinualterroranddeprivedofallhumanresemblance;

5. And in this great calamity, the Israelites, remembering their CelestialProtector,imploredhisforgivenessandmercy.

6.AtthatperiodreignedinEgyptanillustriousPharaoh,whowasrenownedforhismanyvictories, immenseriches,andthegiganticpalaceshehaderectedbythelaborofhisslaves.

7. This Pharaoh had two sons, the younger of whom, named Mossa, hadacquiredmuchknowledgefromthesagesofIsrael.

8.AndMossawasbelovedbyallinEgyptforhiskindnessofheartandthepityheshowedtoallsufferers.

9.WhenMossasawthattheIsraelites,inspiteoftheirmanysufferings,hadnotforsaken theirGod, and refused toworship the gods of Egypt, created by thehandsofman.

10.HealsoputhisfaithintheirinvisibleGod,whodidnotsufferthemtobetrayHim,despitetheirevergrowingweakness.

11.AndtheteachersamongIsraelanimatedMossainhiszeal,andprayedofhimthathewouldintercedewithhisfather,Pharaoh,infavoroftheirco-religionists.

12.PrinceMossawentbeforehisfather,begginghimtolightentheburdenoftheunhappypeople;Pharaoh,however,becameincensedwithrage,andorderedthattheyshouldbetormentedmorethanbefore.

13.AnditcametopassthatEgyptwasvisitedbyagreatcalamity.Theplaguedecimatedyoungandold, thehealthyand thesick;andPharaohbeheld in thistheresentmentofhisowngodsagainsthim.

14.ButPrinceMossasaidtohisfatherthatitwastheGodofhisslaveswhothusinterposed on behalf of his wretched people, and avenged them upon theEgyptians.

15.Thereupon,Pharaoh commandedMossa, his son, togather all the Israeliteslaves, and lead them away, and found, at a great distance from the capital,anothercitywhereheshouldruleoverthem.

16.ThenMossamadeknown to theHebrew slaves that he hadobtained theirfreedominthenameofhisandtheirGod,theGodofIsrael;andwiththemheleftthecityanddepartedfromthelandofEgypt.

17.He led themback to the landwhich,becauseof theirmanysins,hadbeentakenfromthem.Therehegavethemlawsandadmonishedthemtoprayalways

toGod,theindivisibleCreator,whosekindnessisinfinite.

18.AfterPrinceMossa'sdeath, theIsraelitesobservedrigorouslyhislaws;andGodrewardedthemfortheillstowhichtheyhadbeensubjectedinEgypt.

19.Theirkingdombecameoneofthemostpowerfulonearth;theirkingsmadethemselvesrenownedfortheirtreasures,andpeacereignedinIsrael.

III.

1.ThegloryofIsrael'swealthspreadoverthewholeearth,andthesurroundingnationsbecameenvious.

2.But theMostHighhimself led thevictoriousarmsof theHebrews, and thePagansdidnotdaretoattackthem.

3.Unfortunately,man is prone to err, and the fidelity of the Israelites to theirGodwasnotoflongduration.

4. Little by little they forgot the favors he had bestowed upon them; rarelyinvokedhisname,andsoughtratherprotectionbythemagiciansandsorcerers.

5. The kings and the chiefs among the people substituted their own laws forthosegivenbyMossa; the templeofGodand theobservancesof theirancientfaith were neglected; the people addicted themselves to sensual gratificationsandlosttheiroriginalpurity.

6. Many centuries had elapsed since their exodus from Egypt, when Godbethoughthimselfofagaininflictingchastisementuponthem.

7. Strangers invaded Israel, devastated the land, destroyed the villages, andcarriedtheirinhabitantsawayintocaptivity.

8.AtlastcamethePagansfromoverthesea,fromthelandofRomeles.Thesemade themselves masters of the Hebrews, and placed over them their armychiefs,whogovernedinthenameofCæsar.

9.Theydefiled the temples, forced the inhabitants tocease theworshipof theindivisibleGod,andcompelledthemtosacrificetotheheathengods.

10.Theymadecommonsoldiersofthosewhohadbeenmenofrank;thewomenbecame their prey, and the common people, reduced to slavery, were carriedawaybythousandsoverthesea.

11.Thechildrenwereslain,andsoon,inthewholeland,therewasnaughtheardbutweepingandlamentation.

12. In this extreme distress, the Israelites once more remembered their greatGod, implored his mercy and prayed for his forgiveness. Our Father, in hisinexhaustibleclemency,heardtheirprayer.

IV.

1.AtthattimethemomenthadcomeforthecompassionateJudgetoreincarnateinahumanform;

2.And the eternal Spirit, resting in a state of complete inaction and supremebliss, awakened and separated from the eternal Being, for an undeterminedperiod,

3. So that, in human form, He might teach man to identify himself with theDivinityandattaintoeternalfelicity;

4.Andtoshow,byHisexample,howmancanattainmoralpurityandfreehissoul from the domination of the physical senses, so that it may achieve theperfectionnecessaryforittoentertheKingdomofHeaven,whichisimmutableandwhereblisseternalreigns.

5. Soon after, amarvellous childwas born in the land of Israel. God himselfspoke, through the mouth of this child, of the miseries of the body and thegrandeurofthesoul.

6.Theparentsof theinfantwerepoorpeople,whobelongedtoafamilynotedfor great piety; who forgot the greatness of their ancestors in celebrating thenameoftheCreatorandgivingthankstoHimforthetrialswhichHehadsentuponthem.

7.Torewardthemforadheringtothepathoftruth,Godblessedthefirstbornofthis family; chose him for His elect, and sent him to sustain the fallen andcomforttheafflicted.

8.Thedivinechild,towhomthenameIssawasgiven,commencedinhistenderyears to talk of the only and indivisible God, exhorting the strayed souls torepentandpurifythemselvesfromthesinsofwhichtheyhadbecomeguilty.

9.Peoplecamefromallpartstohearhim,andmarvelledatthediscourseswhich

camefromhisinfantilemouth;andallIsraelagreedthattheSpiritoftheEternaldweltinthischild.

10.WhenIssawasthirteenyearsold,theageatwhichanIsraeliteisexpectedtomarry,

11.Themodesthouseofhisindustriousparentsbecameameetingplaceoftherichand illustrious,whowereanxious tohaveasa son-in-law theyoung Issa,whowasalreadycelebratedfortheedifyingdiscourseshemadeinthenameoftheAll-Powerful.

12.ThenIssasecretlyabsentedhimself fromhisfather'shouse; leftJerusalem,and,inatrainofmerchants,journeyedtowardtheSindh,

13.WiththeobjectofperfectinghimselfintheknowledgeofthewordofGodandthestudyofthelawsofthegreatBuddhas.

V.

1. In his fourteenth year, young Issa, the Blessed One, came this side of theSindhandsettledamongtheAryas,inthecountrybelovedbyGod.

2.FamespreadthenameofthemarvellousyouthalongthenorthernSindh,andwhen he came through the country of the five streams and Radjipoutan, thedevoteesofthegodDjaïneaskedhimtostayamongthem.

3.ButheleftthedeludedworshippersofDjaïneandwenttoDjagguernat,inthecountryofOrsis,wherereposethemortalremainsofVyassa-Krishna,andwherethewhitepriestsofBrahmawelcomedhimjoyfully.

4.TheytaughthimtoreadandtounderstandtheVedas,tocurephysicalillsbymeansofprayers,toteachandtoexpoundthesacredScriptures,todriveoutevildesiresfrommanandmakehimagaininthelikenessofGod.

5.HespentsixyearsinDjagguernat,inRadjagriha,inBenares,andinotherholycities.ThecommonpeoplelovedIssa,forhelivedinpeacewiththeVaisyasandtheSudras,towhomhetaughttheHolyScriptures.

6.ButtheBrahminsandtheKshatnyastoldhimthattheywereforbiddenbythegreatPara-Brahmatocomenear to thosewhowerecreatedfromhisbellyandhisfeet;1

7.ThattheVaisyasmightonlyheartherecitaloftheVedas,andthisonlyonthe

festaldays,and

8.That theSudraswerenotonly forbidden toattend the readingof theVedas,but even to lookon them; for theywere condemned toperpetual servitude, asslavesoftheBrahmins,theKshatriyasandeventheVaisyas.

9. "Death alone can enfranchise them from their servitude," has said Para-Brahma."Leavethem,therefore,andcometoadorewithusthegods,whomyouwillmakeangryifyoudisobeythem."

10. But Issa, disregarding their words, remained with the Sudras, preachingagainsttheBrahminsandtheKshatriyas.

11.Hedeclaimed strongly againstman's arrogating tohimself the authority todeprivehis fellow-beingsof theirhumanandspiritual rights. "Verily,"he said,"God hasmade no difference between his children, who are all alike dear toHim."

12. Issa denied the divine inspiration of theVedas and thePuranas, for, as hetaught his followers,—"One law has been given to man to guide him in hisactions:

13."FeartheLord,thyGod;bendthykneesonlybeforeHimandbringtoHimonlytheofferingswhichcomefromthyearnings."

14.IssadeniedtheTrimurtiandtheincarnationofPara-BrahmainVishnu,Siva,andothergods;"for,"saidhe:

15. "The eternal Judge, the eternal Spirit, constitutes the only and indivisiblesouloftheuniverse,anditisthissoulalonewhichcreates,containsandvivifiesall.

16."Healonehaswilledandcreated.Healonehasexistedfrometernity,andHisexistencewillbewithoutend;thereisnoonelikeuntoHimeitherintheheavensorontheearth.

17."ThegreatCreatorhasdividedHispowerwithnootherbeing;farlesswithinanimate objects, as you have been taught to believe, for He alone isomnipotentandall-sufficient.

18. "He willed, and the world was. By one divine thought, He reunited thewatersandseparatedthemfromthedrylandoftheglobe.Heisthecauseofthe

mysteriouslifeofman,intowhomHehasbreathedpartofHisdivineBeing.

19."AndHehasputundersubjection toman, the lands, thewaters, thebeastsandeverythingwhichHecreated,andwhichHehimselfpreservesinimmutableorder,allottingtoeachitsproperduration.

20."TheangerofGodwillsoonbreakforthuponman;forhehasforgottenhisCreator;hehasfilledHistempleswithabominations;andheadoresamultitudeofcreatureswhichGodhassubordinatedtohim;

21. "And to gain favor with images of stone and metal, he sacrifices humanbeingsinwhomdwellspartoftheSpiritoftheMostHigh;

22."Andhehumiliatesthosewhoworkinthesweatoftheirbrows,togainfavorintheeyesoftheidlerwhosittethatasumptuoustable.

23. "Thosewho deprive their brothers of divine happinesswill themselves bedeprivedofit;andtheBrahminsandtheKshatriyasshallbecometheSudrasoftheSudras,withwhomtheEternalwillstayforever.

24."InthedayofjudgmenttheSudrasandtheVaisyaswillbeforgivenforthatthey knew not the light, while God will let loose his wrath upon those whoarrogatedhisauthority."

25.TheVaisyasandtheSudraswerefilledwithgreatadmiration,andaskedIssahowtheyshouldpray,inordernottolosetheirholduponeternallife.

26."Praynottoidols,fortheycannothearyou;hearkennottotheVedaswherethetruthisaltered;behumbleandhumiliatenotyourfellowman.

27."Help thepoor,support theweak,doevil tonone;covetnot thatwhichyehavenotandwhichbelongstoothers."

VI.

1.Thewhitepriestsandthewarriors,2whohadlearnedofIssa'sdiscoursetotheSudras,resolveduponhisdeath,andsenttheirservantstofindtheyoungteacherandslayhim.

2. But Issa, warned by the Sudras of his danger, left by night Djagguernat,gained themountain, and settled in the country of theGautamides,where thegreatBuddhaSakya-Municametotheworld,amongapeoplewhoworshippedtheonlyandsublimeBrahma.

3.WhenthejustIssahadacquiredthePali language,heappliedhimselftothestudyofthesacredscrollsoftheSutras.

4.Aftersixyearsofstudy,Issa,whomtheBuddhahadelectedtospreadhisholyword,couldperfectlyexpoundthesacredscrolls.

5.HethenleftNepaulandtheHimalayamountains,descendedintothevalleyofRadjipoutananddirectedhisstepstowardtheWest,everywherepreachingtothepeoplethesupremeperfectionattainablebyman;

6.Andthegoodhemustdotohisfellowmen,whichisthesuremeansofspeedyunionwiththeeternalSpirit."Hewhohasrecoveredhisprimitivepurity,"saidIssa,"shalldiewithhistransgressionsforgivenandhavetherighttocontemplatethemajestyofGod."

7.WhenthedivineIssatraversedtheterritoriesofthePagans,hetaughtthattheadorationofvisiblegodswascontrarytonaturallaw.

8."Fortoman,"saidhe,"ithasnotbeengiventoseetheimageofGod,anditbehooveshimnottomakeforhimselfamultitudeofdivinitiesintheimaginedlikenessoftheEternal.

9. "Moreover, it is against human conscience to have less regard for thegreatnessofdivinepurity,thanforanimalsorworksofstoneormetalmadebythehandsofman.

10. "The eternal Lawgiver is One; there are no other Gods than He; He haspartedtheworldwithnone,norhadHeanycounsellor.

11."Evenasafathershowskindnesstowardhischildren,sowillGodjudgemenafter death, in conformitywithHismerciful laws.Hewill never humiliate hischildbycastinghissoulforchastisementintothebodyofabeast.

12. "The heavenly laws," said the Creator, through the mouth of Issa, "areopposedtotheimmolationofhumansacrificestoastatueorananimal;forI,theGod,havesacrificedtomanalltheanimalsandallthattheworldcontains.

13."Everythinghasbeensacrificedtoman,whoisdirectlyandintimatelyunitedtome,hisFather;therefore,shallthemanbeseverelyjudgedandpunished,bymylaw,whocausesthesacrificeofmychildren.

14."ManisnaughtbeforetheeternalJudge;astheanimalisbeforeman.

15. "Therefore, I say unto you, leave your idols and perform not ceremonieswhich separate you fromyourFather andbindyou to the priests, fromwhomheavenhasturnedaway.

16. "For it is they who have led you away from the true God, and bysuperstitions and cruelty perverted the spirit and made you blind to theknowledgeofthetruth."

VII.

1. The words of Issa spread among the Pagans, through whose country hepassed,andtheinhabitantsabandonedtheiridols.

2.Seeingwhich,thepriestsdemandedofhimwhothusglorifiedthenameofthetrueGod, that he should, in the presence of the people, prove the charges hemadeagainstthem,anddemonstratethevanityoftheiridols.

3.And Issa answered them: "If your idols, or the animals youworship, reallypossessthesupernaturalpowersyouclaim,letthemstrikemewithathunderboltbeforeyou!"

4."Whydostnotthouperformamiracle,"repliedthepriests,"andletthyGodconfoundours,ifHeisgreaterthanthey?"

5.ButIssasaid:"ThemiraclesofourGodhavebeenwroughtfromthefirstdaywhentheuniversewascreated;andareperformedeverydayandeverymoment;whososeesthemnotisdeprivedofoneofthemostbeautifulgiftsoflife.

6."Anditisnotoninanimateobjectsofstone,metalorwoodthatHewillletHisanger fall, but on the men who worship them, and who, therefore, for theirsalvation,mustdestroytheidolstheyhavemade.

7. "Even as a stone and a grain of sand,which are naught beforeman, awaitpatientlytheirusebyHim.

8. "In likemanner,man,who is naught beforeGod,must await in resignationHispleasureforamanifestationofHisfavor.

9."Butwoetoyou!yeadversariesofmen,if it isnotthefavoryouawait,butratherthewrathoftheMostHigh;woetoyou,ifyoudemandthatHeattestHispowerbyamiracle!

10. "For it is not the idols which Hewill destroy in His wrath, but those by

whomtheywerecreated;theirheartswillbethepreyofaneternalfireandtheirfleshshallbegiventothebeastsofprey.

11. "Godwill drive away the contaminated animals fromHis flocks; butwilltake to Himself those who strayed because they knew not the heavenly partwithinthem."

12.When thePagans saw that thepowerof their priestswasnaught, theyputfaith in thewords of Issa.Fearing the anger of the trueGod, theybroke theiridolstopiecesandcausedtheirprieststofleefromamongthem.

13.IssafurthermoretaughtthePagansthattheyshouldnotendeavortoseetheeternalSpiritwith their eyes;but toperceiveHimwith theirhearts, andmakethemselvesworthyofHisfavorsbythepurityoftheirsouls.

14."Notonly,"hesaidtothem,"mustyerefrainfromofferinghumansacrifices,butyemaynotlayonthealtaranycreaturetowhichlifehasbeengiven,forallthingscreatedareforman.

15."Withholdnotfromyourneighborhisjustdue,forthiswouldbelikestealingfromhimwhathehadearnedinthesweatofhisbrow.

16. "Deceive none, that ye may not yourselves be deceived; seek to justifyyourselvesbeforethelastjudgment,forthenitwillbetoolate.

17."Benotgiventodebauchery,foritisaviolationofthelawofGod.

18. "Thatyoumayattain to supremeblissyemustnotonlypurifyyourselves,butmust also guide others into the path that will enable them to regain theirprimitiveinnocence."

VIII.

1.Thecountries roundaboutwere filledwith the renownof Issa'spreachings,andwhenhe cameuntoPersia, thepriestsgrewafraid and forbade thepeoplehearinghim;

2.Nevertheless, the villages received himwith joy, and the people hearkenedintentlytohiswords,which,beingseenbythepriests,causedthemtoorderthatheshouldbearrestedandbroughtbeforetheirHighPriest,whoaskedhim:

3."OfwhatnewGoddostthouspeak?Knowestthounot,unfortunatemanthatthou art! that Saint Zoroaster is the only Just One, to whom alone was

vouchsafedthehonorofreceivingrevelationsfromtheMostHigh;

4. "By whose command the angels compiled His Word in laws for thegovernanceofHispeople,whichweregiventoZoroasterinParadise?

5. "Who, then, art thou,who darest to utter blasphemies against ourGod andsowdoubtintheheartsofbelievers?"

6.AndIssasaidtothem:"IpreachnonewGod,butourcelestialFather,whohasexistedbeforethebeginningandwillexistuntilaftertheend.

7."OfHimIhavespokento thepeople,who—evenas innocentchildren—areincapable of comprehending God by their own intelligence, or fathoming thesublimityofthedivineSpirit;

8."But,asthenewbornchildinthenightrecognizesthemother'sbreast,soyourpeople,heldinthedarknessoferrorbyyourperniciousdoctrinesandreligiousceremonies, have recognized instinctively their Father, in the Father whoseprophetIam.

9."TheeternalBeingsaystoyourpeople,bymymouth,'Yeshallnotadorethesun,foritisbutapartoftheuniversewhichIhavecreatedforman;

10."Itrisestowarmyouduringyourwork;itsetstoaccordtoyoutherestthatIhaveordained.

11. "Tomeonlyyeoweall that yepossess, all that surroundsyou and that isaboveandbelowyou.'"

12."But,"saidthepriests,"howcouldthepeopleliveaccordingtoyourrulesiftheyhadnoteachers?"

13. Whereupon Issa answered: "So long as they had no priests, they weregovernedbythenaturallawandconservedthesimplicityoftheirsouls;

14."Theirsoulswere inGodand tocommunewith theFather theyhadnot tohaverecoursetotheintermediationofidols,oranimals,orfire,astaughtbyyou.

15."Yepretend thatmanmustadore thesun,and theGeniiofGoodandEvil.But I say unto you that your doctrine is pernicious. The sun does not actspontaneously, but by the will of the invisible Creator, who has given to itbeing."

16."Who,then,hascausedthatthisstarlightstheday,warmsmanathisworkandvivifiestheseedssownintheground?"

17."TheeternalSpiritisthesoulofeverythinganimate,andyoucommitagreatsinindividingHimintotheSpiritofEvilandtheSpiritofGood,forthereisnoGodotherthantheGodofGood.

18."AndHe, like to the fatherofa family,doesonlygood toHischildren, towhomHeforgivestheirtransgressionsiftheyrepentofthem.

19."AndtheSpiritofEvildwellsuponearth,intheheartsofthosewhoturnthechildrenofGodawayfromtherightpath.

20."Therefore,Isayuntoyou;Fearthedayofjudgment,forGodwillinflictaterrible chastisement upon all those who have led His children astray andbeguiledthemwithsuperstitionsanderrors;

21."Uponthosewhohaveblindedthemwhosaw;whohavebroughtcontagiontothewell;whohavetaughttheworshipofthosethingswhichGodmadetobesubjecttoman,ortoaidhiminhisworks.

22."Yourdoctrineis thefruitofyourerror inseekingtobringnear toyoutheGodofTruth,bycreatingforyourselvesfalsegods."

23.WhentheMagiheardthesewords,theyfearedtothemselvesdohimharm,butatnight,whenthewholecityslept,theybroughthimoutsidethewallsandlefthimonthehighway,inthehopethathewouldnotfailtobecomethepreyofwildbeasts.

24.But,protectedbytheLordourGod,SaintIssacontinuedonhisway,withoutaccident.

IX.

1.Issa—whomtheCreatorhadselectedtorecalltotheworshipofthetrueGod,men sunk in sin—was twenty-nine years old when he arrived in the land ofIsrael.

2.SincethedeparturetherefromofIssa,thePaganshadcausedtheIsraelitestoenduremoreatrocioussufferingsthanbefore,andtheywerefilledwithdespair.

3.Manyamong themhadbegun toneglect the lawsof theirGodand thoseof

Mossa,inthehopeofwinningthefavoroftheirbrutalconquerors.

4.But Issa,notwithstanding theirunhappycondition, exhortedhis countrymennot to despair, because the day of their redemption from the yoke of sinwasnear,andhehimself,byhisexample,confirmed their faith in theGodof theirfathers.

5."Children,yieldnotyourselvestodespair,"saidthecelestialFathertothem,through themouthof Issa,"for Ihaveheardyour lamentations,andyourcrieshavereachedmyears.

6. "Weep not, oh,mybeloved sons! for your griefs have touched the heart ofyourFatherandHehasforgivenyou,asHeforgaveyourancestors.

7."Forsakenotyourfamiliestoplungeintodebauchery;stainnotthenobilityofyoursouls;adorenotidolswhichcannotbutremaindeaftoyoursupplications.

8. "Fill my temple with your hope and your patience, and do not adjure thereligionofyourforefathers,forIhaveguidedthemandbestoweduponthemofmybeneficence.

9."Liftupthosewhoarefallen;feedthehungryandhelpthesick,thatyemaybealtogetherpureand just in thedayof the last judgmentwhichIprepareforyou."

10.The Israelites came inmultitudes to listen to Issa'swords; and they askedhim where they should thank their Heavenly Father, since their enemies haddemolishedtheirtemplesandrobbedthemoftheirsacredvessels.

11.IssatoldthemthatGodcarednotfor templeserectedbyhumanhands,butthathumanheartswerethetruetemplesofGod.

12. "Enter into your temple, into your heart; illuminate itwith good thoughts,withpatienceandtheunshakeablefaithwhichyouowetoyourFather.

13."Andyoursacredvessels!theyareyourhandsandyoureyes.LooktodothatwhichisagreeabletoGod,forindoinggoodtoyourfellowmen,youperformaceremonythatembellishesthetemplewhereinabidethHimwhohascreatedyou.

14."ForGodhascreatedyouinHisownimage,innocent,withpuresouls,andheartsfilledwithkindnessandnotmadefor theplanningofevil,but tobe thesanctuariesofloveandjustice.

15. "Therefore, I say unto you, soil not your heartswith evil, for in them theeternalBeingabides.

16."Whenyedoworksofdevotionandlove, let thembewithfullhearts,andseethatthemotivesofyouractionsbenothopesofgainorself-interest;

17."Foractions,soimpelled,willnotbringyounearertosalvation,butleadtoastate of moral degradation wherein theft, lying andmurder pass for generousdeeds."

X.

1. Issa went from one city to another, strengthening by the word of God thecourage of the Israelites,whowere near to succumbing under theirweight ofwoe,andthousandsofthepeoplefollowedhimtohearhisteachings.

2.Butthechiefsofthecitieswereafraidofhimandtheyinformedtheprincipalgovernor,residinginJerusalem,thatamancalledIssahadarrivedinthecountry,who by his sermons had arrayed the people against the authorities, and thatmultitudes,listeningassiduouslytohim,neglectedtheirlabor;and,theyadded,hesaidthatinashorttimetheywouldbefreeoftheirinvaderrulers.

3.ThenPilate,theGovernorofJerusalem,gaveordersthattheyshouldlayholdof thepreacherIssaandbringhimbefore the judges.Inorder,however,not toexcitetheangerofthepopulace,Pilatedirectedthatheshouldbejudgedbythepriestsandscribes,theHebrewelders,intheirtemple.

4. Meanwhile, Issa, continuing his preaching, arrived at Jerusalem, and thepeople,whoalreadyknewhisfame,havinglearnedofhiscoming,wentout tomeethim.

5.Theygreetedhimrespectfullyandopenedtohimthedoorsoftheirtemple,tohearfromhismouthwhathehadsaidinothercitiesofIsrael.

6.AndIssasaidtothem:"Thehumanraceperishes,becauseofthelackoffaith;for the darkness and the tempest have caused the flock to go astray and theyhavelosttheirshepherds.

7."Butthetempestsdonotrageforeverandthedarknesswillnothidethelighteternally; soon the sky will become serene, the celestial light will againoverspreadtheearth,andthestrayedflockwillreunitearoundtheirshepherd.

8."Wandernot inthedarkness,seekingtheway, lestyefall intotheditch;butgathertogether,sustainoneanother,putyourfaithinyourGodandwaitforthefirstglimmeroflighttoreappear.

9. "He who sustains his neighbor, sustains himself; and he who protects hisfamily,protectsallhispeopleandhiscountry.

10. "For, be assured that the day is nearwhen youwill be delivered from thedarkness;youwillbereunitedintoonefamilyandyourenemywilltremblewithfear,hewhoisignorantofthefavorofthegreatGod."

11. The priests and the elders who heard him, filled with admiration for hislanguage,askedhimifitwastruethathehadsoughttoraisethepeopleagainsttheauthoritiesofthecountry,ashadbeenreportedtothegovernorPilate.

12."Canoneraiseagainstestrayedmen,towhomdarknesshashiddentheirroadandtheirdoor?"answeredIssa."Ihavebutforewarnedtheunhappy,asIdohereinthistemple,thattheyshouldnolongeradvanceonthedarkroad,foranabyssopensbeforetheirfeet.

13."Thepowerofthisearthisnotoflongdurationandissubjecttonumberlesschanges.Itwouldbeofnoavailforamantoriseinrevolutionagainstit,foronephase of it always succeeds another, and it is thus that itwill go on until theextinctionofhumanlife.

14."Butdoyounotseethatthepowerful,andtherich,sowamongthechildrenofIsraelaspiritofrebellionagainsttheeternalpowerofHeaven?"

15.Thentheeldersaskedhim:"Whoartthou,andfromwhatcountryhastthoucometous?Wehavenotformerlyheardtheespokenofanddonotevenknowthyname!"

16."IamanIsraelite,"answeredIssa;"andonthedayofmybirthhaveseenthewallsofJerusalem,andhaveheardthesobsofmybrothersreducedtoslavery,andthelamentationsofmysisterscarriedawaybythePagans;

17."AndmysoulwasafflictedwhenIsawthatmybrethrenhadforgottenthetrueGod.When a child I leftmy father's house to go and settle among otherpeople.

18. "But, having heard it said thatmy brethren suffered even greatermiseriesnow, Ihavecomeback to the landofmy fathers, to recallmybrethren to the

faithof theirancestors,which teachesuspatienceuponearth inorder toattaintheperfectandsupremeblissabove."

19.Thenthewiseoldmenputtohimagainthisquestion:"Wearetoldthatthoudisownest the laws ofMossa, and that thou teachest the people to forsake thetempleofGod?"

20.WhereuponIssa:"OnedoesnotdemolishthatwhichhasbeengivenbyourHeavenlyFather,andwhichhasbeendestroyedbysinners.Ihavebutenjoinedthepeopletopurifytheheartofallstains,foritistheveritabletempleofGod.

21."AsregardsthelawsofMossa,Ihaveendeavoredtoreestablishthemintheheartsofmen;andIsayuntoyouthatyeignoretheirtruemeaning,foritisnotvengeancebutpardonwhichtheyteach.Theirsensehasbeenperverted."

XI.

1.When thepriests and the eldersheard Issa, theydecided among themselvesnot to give judgment against him, for he had done no harm to any one, and,presentingthemselvesbeforePilate—whowasmadeGovernorofJerusalembythePagankingofthecountryofRomeles—theyspaketohimthus:

2."Wehaveseenthemanwhomthouchargestwithincitingourpeopletorevolt;wehaveheardhisdiscoursesandknowthatheisourcountryman;

3. "But thechiefsof thecitieshavemade toyou false reports, forhe is a justman,whoteachesthepeoplethewordofGod.Afterinterrogatinghim,wehaveallowedhimtogoinpeace."

4.Thegovernor thereuponbecamevery angry, and sent his disguised spies tokeepwatchuponIssaandreporttotheauthoritiestheleastwordheaddressedtothepeople.

5. In themeantime, the holy Issa continued to visit the neighboring cities andpreachthetruewayoftheLord,enjoiningtheHebrews'patienceandpromisingthemspeedydeliverance.

6.Andallthetimegreatnumbersofthepeoplefollowedhimwhereverhewent,andmanydidnot leavehimat all, but attached themselves tohimand servedhim.

7.AndIssasaid:"Putnotyourfaithinmiraclesperformedbythehandsofmen,

forHewhorulesnatureisalonecapableofdoingsupernaturalthings,whilemanisimpotenttoarrestthewrathofthewindsorcausetheraintofall.

8."Onemiracle,however,iswithinthepowerofmantoaccomplish.Itis,whenhisheartisfilledwithsincerefaith,heresolvestorootoutfromhismindallevilpromptingsanddesires,andwhen,inordertoattainthisend,heceasestowalkthepathofiniquity.

9. "All the things done without God are only gross errors, illusions andseductions, serving but to show how much the heart of the doer is full ofpresumption,falsehoodandimpurity.

10. "Put not your faith in oracles. God alone knows the future. He who hasrecoursetothedivinerssoilsthetempleofhisheartandshowshislackoffaithinhisCreator.

11. "Belief in the diviners and theirmiracles destroys the innate simplicity ofmanandhischildlikepurity.Aninfernalpowertakesholdofhimwhosoerrs,andforceshimtocommitvarioussinsandgivehimselftotheworshipofidols.

12."But theLordourGod, towhomnonecanbeequalled, isoneomnipotent,omniscientandomnipresent;Healonepossessesallwisdomandalllight.

13. "ToHim yemust address yourselves, to be comforted in your afflictions,aidedinyourworks,healedinyoursicknessandwhosoasksofHim,shallnotaskinvain.

14."ThesecretsofnatureareinthehandsofGod,forthewholeworld,beforeitwasmademanifest,existedinthebosomofthedivinethought,andhasbecomematerialandvisiblebythewilloftheMostHigh.

15."Whenyepraytohim,becomeagainlikelittlechildren,foryeknowneitherthepast,northepresent,northefuture,andGodistheLordofTime."

XII.

1."Justman,"saidtohimthedisguisedspiesoftheGovernorofJerusalem,"tellusifwemustcontinuetodothewillofCæsar,orexpectourneardeliverance?"

2.AndIssa,whorecognizedthequestionersastheapostatespiessenttofollowhim, replied to them: "I have not told you that you would be delivered fromCæsar;itisthesoulsunkinerrorwhichwillgainitsdeliverance.

3. "There cannot be a family without a head, and there cannot be order in apeoplewithoutaCæsar,whomyeshouldimplicitlyobey,ashewillbeheldtoanswerforhisactsbeforetheSupremeTribunal."

4."DoesCæsarpossessadivineright?"thespiesaskedhimagain;"andishethebestofmortals?"

5."Thereisnoone'thebest'amonghumanbeings;buttherearemanybad,who—even as the sick need physicians—require the care of those chosen for thatmission, in which must be used the means given by the sacred law of ourHeavenlyFather;

6."MercyandjusticearethehighprerogativesofCæsar,andhisnamewillbeillustriousifheexercisesthem.

7."Buthewhoactsotherwise,whotranscendsthelimitsofpowerhehasoverthoseunderhisrule,andevengoessofarastoputtheirlivesindanger,offendsthegreatJudgeandderogatesfromhisowndignityintheeyesofmen."

8.Uponthis,anoldwomanwhohadapproachedthegroup,tobetterhearIssa,waspushedasidebyoneofthedisguisedmen,whoplacedhimselfbeforeher.

9.ThensaidIssa:"Itisnotgoodforasontopushawayhismother,thathemayoccupytheplacewhichbelongstoher.Whosodothnotrespecthismother—themostsacredbeingafterhisGod—isunworthyofthenameofson.

10."HearkentowhatIsaytoyou:Respectwoman;forinherweseethemotheroftheuniverse,andallthetruthofdivinecreationistocomethroughher.

11."Sheisthefountofeverythinggoodandbeautiful,assheisalsothegermoflifeanddeath.Uponhermandepends inallhisexistence, forshe ishismoralandnaturalsupportinhislabors.

12. "In pain and suffering she brings you forth; in the sweat of her brow shewatchesoveryourgrowth,anduntilherdeathyoucausehergreatestanxieties.Blessherandadoreher,forsheisyouronlyfriendandsupportonearth.

13."Respecther;defendher.Insodoingyouwillgainforyourselfherlove;youwillfindfavorbeforeGod,andforhersakemanysinswillberemittedtoyou.

14."Loveyourwivesandrespectthem,fortheywillbethemothersoftomorrowandlaterthegrandmothersofawholenation.

15. "Be submissive to the wife; her love ennobles man, softens his hardenedheart,tamesthewildbeastinhimandchangesittoalamb.

16. "Wife andmother are thepriceless treasureswhichGodhasgiven toyou.Theyare themostbeautifulornamentsof theuniverse, and from themwillbebornallwhowillinhabittheworld.

17."EvenastheLordofHostsseparatedthelightfromthedarkness,andthedrylandfromthewaters,sodoeswomanpossessthedivinegiftofcallingforthoutofman'sevilnatureallthegoodthatisinhim.

18. "Therefore I say unto you, after God, to woman must belong your bestthoughts,forsheisthedivinetemplewhereyouwillmosteasilyobtainperfecthappiness.

19."Drawfromthistempleyourmoralforce.Thereyouwillforgetyoursorrowsandyourfailures,andrecoverthelovenecessarytoaidyourfellowmen.

20. "Suffer her not to be humiliated, for by humiliating her you humiliateyourselves,andlosethesentimentoflove,withoutwhichnothingcanexisthereonearth.

21."Protectyourwife, thatshemayprotectyou—youandallyourhousehold.All that you do for your mothers, your wives, for a widow, or for any otherwomanindistress,youwilldoforyourGod."

XIII.

1.ThusSaint Issa taught thepeopleofIsrael for threeyears, ineverycityandeveryvillage,onthehighwaysandinthefields,andallhesaidcametopass.

2.AllthistimethedisguisedspiesofthegovernorPilateobservedhimclosely,butheardnothing tosustain theaccusations formerlymadeagainst Issaby thechiefsofthecities.

3.ButSaintIssa'sgrowingpopularitydidnotallowPilatetorest.HefearedthatIssa would be instrumental in bringing about a revolution culminating in hiselevation to the sovereignty, and, therefore, ordered the spies tomake chargesagainsthim.

4.Thensoldiersweresent toarresthim,and theycasthimintoasubterraneandungeon, where he was subjected to all kinds of tortures, to compel him to

accusehimself,sothathemightbeputtodeath.

5.TheSaint,thinkingonlyoftheperfectblissofhisbrethren,enduredallthosetormentswithresignationtothewilloftheCreator.

6.TheservantsofPilatecontinuedtotorturehim,andhewasreducedtoastateof extremeweakness; butGodwaswithhimanddidnotpermit him todie attheirhands.

7.When the principal priests andwise elders learned of the sufferingswhichtheirSaintendured,theywenttoPilate,begginghimtoliberateIssa,sothathemightattendthegreatfestivalwhichwasnearathand.

8. But this the governor refused. Then they asked him that Issa should bebroughtbeforetheelders'council,sothathemightbecondemned,oracquitted,beforethefestival,andtothisPilateagreed.

9. On the following day the governor assembled the principal chiefs, priests,eldersandjudges,forthepurposeofjudgingIssa.

10. The Saint was brought from his prison. They made him sit before thegovernor, between two robbers,whowere to be judged at the same timewithIssa,soastoshowthepeoplehewasnottheonlyonetobecondemned.

11.AndPilate,addressinghimself toIssa,said,"Is it true,Oh!Man; that thouincitest the populace against the authorities, with the purpose of thyselfbecomingKingofIsrael?"

12.Issareplied,"Onedoesnotbecomekingbyone'sownpurposethereto.TheyhavetoldyouanuntruthwhenyouwereinformedthatIwasincitingthepeopleto revolution. I have only preached of the King of Heaven, and it was HimwhomItoldthepeopletoworship.

13. "For the sons of Israel have lost their original innocence and unless theyreturntoworshipthetrueGodtheywillbesacrificedandtheirtemplewillfallinruins.

14."Theworldlypowerupholdsorderintheland;Itoldthemnottoforgetthis.Isaidtothem,'Liveinconformitywithyoursituationandrefrainfromdisturbingpublicorder;'and,atthesametime,Iexhortedthemtorememberthatdisorderreignedintheirownheartsandspirits.

15."Therefore,theKingofHeavenhaspunishedthem,andhasdestroyedtheirnationalityandtakenfromthemtheirnationalkings,'but,'Iadded,'ifyouwillberesignedtoyourfate,asarewardtheKingdomofHeavenwillbeyours.'"

16.Atthismomentthewitnesseswereintroduced;oneofwhomdeposedthus:"Thouhastsaidtothepeoplethatincomparisonwiththepowerofthekingwhowould soon liberate the Israelites from the yoke of the heathen, the worldlyauthoritiesamountedtonothing."

17."Blessingsuponthee!"saidIssa."Forthouhastspokenthetruth!TheKingofHeavenisgreaterandmorepowerfulthanthelawsofmanandHiskingdomsurpassesthekingdomsofthisearth.

18."And the time isnot faroff,whenIsrael,obedient to thewillofGod,willthrowoffitsyokeofsin;forithasbeenwrittenthataforerunnerwouldappeartoannouncethedeliveranceofthepeople,andthathewouldreunitetheminonefamily."

19. Thereupon the governor said to the judges: "Have you heard this? TheIsraeliteIssaacknowledges thecrimeofwhichhe isaccused.Judgehim, then,accordingtoyourlawsandpassuponhimcondemnationtodeath."

20."Wecannotcondemnhim,"repliedthepriestsandtheancients."Asthouhastheard, he spoke of the King of Heaven, and he has preached nothing whichconstitutesinsubordinationagainstthelaw."

21.Thereuponthegovernorcalledawitnesswhohadbeenbribedbyhismaster,Pilate, to betray Issa, and this man said to Issa: "Is it not true that thou hastrepresentedthyselfasaKingofIsrael,whenthoudidstsaythatHewhoreignsinHeavensenttheetoprepareHispeople?"

22.ButIssablessedthemanandanswered:"Thouwiltfindmercy,forwhatthouhastsaiddidnotcomeoutfromthineownheart."Then,turningtothegovernorhe said: "Why dost thou lower thy dignity and teach thy inferiors to tellfalsehood,when,without doing so, it is in thypower to condemnan innocentman?"

23.WhenPilate heard hiswords, he becamegreatly enraged andordered thatIssa be condemned to death, and that the two robbers should be declaredguiltless.

24.The judges, after consulting among themselves, said toPilate: "Wecannot

consenttotakethisgreatsinuponus,—tocondemnaninnocentmanandliberatemalefactors.Itwouldbeagainstourlaws.

25."Actthyself,then,asthouseestfit."Thereuponthepriestsandelderswalkedout,andwashedtheirhandsinasacredvessel,andsaid:"Weareinnocentofthebloodofthisrighteousman."

XIV.

1.Byorderofthegovernor,thesoldiersseizedIssaandthetworobbers,andledthemtotheplaceofexecution,wheretheywerenaileduponthecrosseserectedforthem.

2.Allday long thebodiesof Issa and the two robbershungupon thecrosses,bleeding,guardedbythesoldiers.Thepeoplestoodallaroundandtherelativesoftheexecutedprayedandwept.

3.Whenthesunwentdown,Issa'storturesended.Helostconsciousnessandhissouldisengageditselffromthebody,toreunitewithGod.

4.ThusendedtheterrestrialexistenceofthereflectionoftheeternalSpiritundertheformofamanwhohadsavedhardenedsinnersandcomfortedtheafflicted.

5.Meanwhile,Pilatewasafraidforwhathehaddone,andorderedthebodyoftheSaint tobegiventohisrelatives,whoput it ina tombnear to theplaceofexecution. Great numbers of persons came to visit the tomb, and the air wasfilledwiththeirwailingsandlamentations.

6.Threedayslater,thegovernorsenthissoldierstoremoveIssa'sbodyandburyitinsomeotherplace,forhefearedarebellionamongthepeople.

7. The next day, when the people came to the tomb, they found it open andempty, the body of Issa being gone. Thereupon, the rumor spread that theSupremeJudgehadsentHisangelsfromHeaven,toremovethemortalremainsofthesaintinwhompartofthedivineSpirithadlivedonearth.

8. When Pilate learned of this rumor, he grew angry and prohibited, underpenaltyofdeath,thenamingofIssa,orprayingforhimtotheLord.

9. But the people, nevertheless, continued to weep over Issa's death and toglorify theirmaster;wherefore,manywere carried into captivity, subjected totortureandputtodeath.

10.AndthedisciplesofSaintIssadepartedfromthelandofIsraelandwentinall directions, to the heathen, preaching that they should abandon their grosserrors, think of the salvation of their souls and earn the perfect bliss whichawaits human beings in the immaterial world, full of glory, where the greatCreatorabidesinallhisimmaculateandperfectmajesty.

11. The heathen, their kings, and their warriors, listened to the preachers,abandoned their erroneous beliefs and forsook their priests and their idols, tocelebrate the praises of the most wise Creator of the Universe, the King ofKings,whoseheartisfilledwithinfinitemercy.

Resumé

InreadingtheaccountofthelifeofIssa(JesusChrist),oneisstruck,ontheonehandbytheresemblanceofcertainprincipalpassagestoaccountsintheOldandNew Testaments; and, on the other, by the not less remarkable contradictionswhich occasionally occur between the Buddhistic version and Hebraic andChristianrecords.

To explain this, it is necessary to remember the epochs when the facts wereconsignedtowriting.

We have been taught, fromour childhood, that the Pentateuchwaswritten byMoseshimself,butthecarefulresearchesofmodernscholarshavedemonstratedconclusively,thatatthetimeofMoses,andevenmuchlater,thereexistedinthecountrybathedbytheMediterranean,nootherwritingthanthehieroglyphicsinEgypt and the cuniform inscriptions, found nowadays in the excavations ofBabylon.We know, however, that the alphabet and parchmentwere known inChinaandIndialongbeforeMoses.

Letmecitea fewproofsof this statement.We learn from the sacredbooksof"the religion of thewise" that the alphabetwas invented inChina in 2800 byFou-si,whowas the first emperorofChina toembrace this religion, the ritualandexteriorformsofwhichhehimselfarranged.Yao,thefourthoftheChineseemperors,whoissaid tohavebelongedto thisfaith,publishedmoralandcivillaws,and,in2228,compiledapenalcode.Thefifthemperor,Soune,proclaimedin theyearofhisaccession to the throne that"thereligionof thewise"shouldthenceforthbetherecognizedreligionoftheState,and,in2282,compilednewpenal laws. His laws, modified by the Emperor Vou-vange,—founder of thedynastyoftheTcheouin1122,—arethoseinexistencetoday,andknownunderthenameof"Changements."

WealsoknowthatthedoctrineoftheBuddhaFô,whosetruenamewasSakya-Muniwaswrittenuponparchment.Fôismbegan to spread inChinaabout260years before Jesus Christ. In 206, an emperor of the Tsine dynasty, who wasanxioustolearnBuddhism,senttoIndiaforaBuddhistbythenameofSilifan,and the EmperorMing-Ti, of the Hagne dynasty, sent, a year before Christ'sbirth, to India for the sacred books written by the Buddha Sakya-Muni—the

founderoftheBuddhisticdoctrine,wholivedabout1200beforeChrist.

ThedoctrineoftheBuddhaGauthamaorGothama,wholived600yearsbeforeJesusChrist,waswritten in the Pali language upon parchment.At that epochthere existed already in India about 84,000 Buddhistic manuscripts, thecompilationofwhichrequiredaconsiderablenumberofyears.

At the time when the Chinese and the Hindus possessed already a very richwritten literature, the less fortunate or more ignorant peoples who had noalphabet, transmitted theirhistoriesfrommouth tomouth,andfromgenerationto generation. Owing to the unreliability of human memory, historical facts,embellished by Oriental imagination, soon degenerated into fabulous legends,which, in the course of time, were collected, and by the unknown compilersentitled "The Five Books ofMoses."As these legends ascribe to theHebrewlegislatorextraordinarydivinepowerswhichenabledhimtoperformmiraclesinthepresenceofPharaoh,theclaimthathewasanIsraelitemayaswellhavebeenlegendaryratherthanhistorical.

TheHinduchroniclers,onthecontrary,owingtotheirknowledgeofanalphabet,wereenabledtocommitcarefullytowriting,notmerelegends,buttherecitalsofrecentlyoccurredfactswithintheirownknowledge,ortheaccountsbroughttothembymerchantswhocamefromforeigncountries.

Itmustberemembered,inthisconnection,that—inantiquityasinourowndays—thewholepubliclifeoftheOrientwasconcentratedinthebazaars.Therethenewsofforeigneventswasbroughtbythemerchant-caravansandsoughtbythedervishes,whofound,intheirrecitalsinthetemplesandpublicplaces,ameansof subsistence. When the merchants returned home from a journey, theygenerallyrelatedfullyduringthefirstdaysaftertheirarrival,alltheyhadseenorheardabroad.SuchhavebeenthecustomsoftheOrient,fromtimeimmemorial,andaretoday.

Thecommerceof IndiawithEgypt and, later,withEurope,was carriedonbywayofJerusalem,where,as farbackas the timeofKingSolomon, theHinducaravansbroughtpreciousmetalsandothermaterialsfortheconstructionofthetemple.FromEurope,merchandisewasbrought toJerusalembysea,andthereunloadedinaport,whichisnowoccupiedbythecityofJaffa.Thechroniclesinquestionwerecompiledbefore,duringandafterthetimeofJesusChrist.

DuringhissojourninIndia,inthequalityofasimplestudentcometolearntheBrahminicalandBuddhisticlaws,nospecialattentionwhateverwaspaidtohis

life. When, however, a little later, the first accounts of the events in IsraelreachedIndia,thechroniclers,aftercommittingtowritingthatwhichtheyweretoldabouttheprophet,Issa,—viz.,thathehadforhisfollowingawholepeople,wearyoftheyokeoftheirmasters,andthathewascrucifiedbyorderofPilate,rememberedthatthissameIssahadonlyrecentlysojournedintheirmidst,andthat,anIsraelitebybirth,hehadcometostudyamongthem,afterwhichhehadreturned to his country.They conceived a lively interest for themanwhohadgrownsorapidlyundertheireyes,andbegantoinvestigatehisbirth,hispastandallthedetailsconcerninghisexistence.

Thetwomanuscripts,fromwhichthelamaoftheconventHimisreadtomeallthathadabearinguponJesus,arecompilationsfromdiverscopieswrittenintheThibetanlanguage,translationsofscrollsbelongingtothelibraryofLhassaandbrought,abouttwohundredyearsafterChrist,fromIndia,NepaulandMaghada,toaconventonMountMarbour,near thecityofLhassa,nowtheresidenceoftheDalai-Lama.

ThesescrollswerewritteninPali,whichcertainlamasstudyevennow,soastobeabletotranslateitintotheThibetan.

ThechroniclerswereBuddhistsbelongingtothesectoftheBuddhaGothama.

The details concerning Jesus, given in the chronicles, are disconnected andmingledwithaccountsofothercontemporaneousevents towhichtheybearnorelation.

Themanuscripts relate to us, first of all,—according to the accounts given bymerchants arriving from Judea in the same year when the death of Jesusoccurred—thatajustmanbythenameofIssa,anIsraelite,inspiteofhisbeingacquitted twiceby the judges as being amanofGod,wasnevertheless put todeathbytheorderofthePagangovernor,Pilate,whofearedthathemighttakeadvantageofhisgreatpopularitytoreestablishthekingdomofIsraelandexpelfromthecountryitsconquerors.

ThenfollowratherincoherentcommunicationsregardingthepreachingsofJesusamongtheGuebersandotherheathens.TheyseemtohavebeenwrittenduringthefirstyearsfollowingthedeathofJesus,inwhosecareeralivelyandgrowinginterestisshown.

Oneoftheseaccounts,communicatedbyamerchant,referstotheoriginofJesusand his family; another tells of the expulsion of his partisans and the

persecutionstheyhadtosuffer.

Onlyattheendofthesecondvolumeisfoundthefirstcategoricalaffirmationofthechronicler.HesaystherethatIssawasamanblessedbyGodandthebestofall;thatitwasheinwhomthegreatBrahmahadelectedtoincarnatewhen,ataperiodfixedbydestiny,hisspiritwasrequiredto,foratime,separatefromtheSupremeBeing.

After telling that Issa descended from poor Israelite parents, the chroniclermakes a little digression, for the purpose of explaining, according to ancientaccounts,whowerethosesonsofIsrael.

I have arranged all the fragments concerning the life of Issa in chronologicalorderandhavetakenpainstoimpressuponthemthecharacterofunity,inwhichtheywereabsolutelylacking.

I leaveit to thesavans, thephilosophersandthe theologians tosearchinto thecauses for the contradictions whichmay be found between the "Life of Issa"which I laybefore thepublicand theaccountsof theGospels.But I trust thateverybodywillagreewithmeinassumingthattheversionwhichIpresenttothepublic, one compiled three or four years after the death of Jesus, from theaccounts of eyewitnesses and contemporaries, has much more probability ofbeinginconformitywithtruththantheaccountsoftheGospels,thecompositionofwhichwaseffectedatdifferentepochsandatperiodsmuchposterior to theoccurrenceoftheevents.

Before speakingof the lifeof Jesus, Imust saya fewwordson thehistoryofMoses,who,accordingtotheso-farmostaccreditedlegend,wasanIsraelite.InthisrespectthelegendiscontradictedbytheBuddhists.WelearnfromtheoutsetthatMoseswasanEgyptianprince,thesonofaPharaoh,andthatheonlywastaught by learned Israelites. I believe that if this important point is carefullyexamined,itmustbeadmittedthattheBuddhistauthormayberight.

ItisnotmyintenttoargueagainsttheBiblicallegendconcerningtheoriginofMoses, but I think everyone reading it must share my conviction thatMosescouldnothavebeenasimpleIsraelite.Hiseducationwasratherthatofaking'sson,anditisdifficulttobelievethatachildintroducedbychanceintothepalaceshouldhavebeenmadeanequalwith thesonof thesovereign.TherigorwithwhichtheEgyptianstreatedtheirslavesbynomeansatteststhemildnessoftheircharacter.AfoundlingcertainlywouldnothavebeenmadethecompanionofthesonsofaPharaoh,butwouldbeplacedamonghisservants.Addtothisthecaste

spirit so strictly observed in ancient Egypt, a most salient point, which iscertainlycalculatedtoraisedoubtsastothetruthoftheScripturalstory.

AnditisdifficulttosupposethatMoseshadnotreceivedacompleteeducation.How otherwise could his great legislative work, his broad views, his highadministrativequalitiesbesatisfactorilyexplained?

And now comes another question: Why should he, a prince, have attachedhimselftotheIsraelites?Theanswerseemstomeverysimple.Itisknownthatinancient,aswellasinmoderntimes,discussionswereoftenraisedastowhichof two brothers should succeed to the father's throne. Why not admit thishypothesis,viz.,thatMossa,orMoses,havinganelderbrotherwhoseexistenceforbadehimtothinkofoccupyingthethroneofEgypt,contemplatedfoundingadistinctkingdom.

Itmightverywellbethat, inviewofthisend,hetriedtoattachhimselftotheIsraelites,whosefirmnessoffaithaswellasphysicalstrengthhehadoccasiontoadmire. We know, indeed, that the Israelites of Egypt had no resemblancewhatever to their descendants as regards physical constitution. The graniteblockswhichwere handled by them in building the palaces and pyramids arestillinplacetotestifytothisfact.InthesamewayIexplaintomyselfthehistoryofthemiracleswhichheissaidtohaveperformedbeforePharaoh.

AlthoughtherearenodefiniteargumentsfordenyingthemiracleswhichMosesmight have performed in the name of God before Pharaoh, I think it is notdifficult torealizethattheBuddhisticstatementsoundsmoreprobablethantheScripturalgloss.Thepestilence,thesmallpoxorthecholeramust,indeed,havecaused enormous ravages among the dense population of Egypt, at an epochwhen there existed yet but very rudimentary ideas about hygiene and where,consequently,suchdiseasesmusthaverapidlyassumedfrightfulvirulence.

InviewofPharaoh'sfrightatthedisasterswhichbefellEgypt,Moses'keenwitmight well have suggested to him to explain the strange and terrifyingoccurrences,tohisfather,bytheinterventionoftheGodofIsraelinbehalfofhischosenpeople.

MoseswashereaffordedanexcellentopportunitytodelivertheIsraelitesfromtheirslaveryandhavethempassunderhisowndomination.

InobediencetoPharaoh'swill—accordingtotheBuddhisticversion—Mosesledthe Israelites outside thewalls of the city; but, instead of building a new city

within reach of the capital, as hewas ordered, he leftwith them theEgyptianterritory.Pharaoh'sindignationonlearningofthisinfringementofhiscommandsbyMoses,caneasilybe imagined.Andsohegave theorder tohis soldiers topursuethefugitives.ThegeographicaldispositionoftheregionsuggestsatoncethatMosesduringhisflightmusthavemovedbythesideofthemountainsandenteredArabiabythewayovertheIsthmuswhichisnowcutbytheSuezCanal.

Pharaoh,onthecontrary,pursued,withhistroops,astraightlinetotheRedSea;then, in order to overtake the Israelites, who had already gained the oppositeshore, he sought to take advantageof the ebbof the sea in theGulf,which isformedbythecoastandtheIsthmus,andcausedhissoldierstowadethroughtheford.Butthelengthofthepassageprovedmuchgreaterthanhehadexpected;sothatthefloodtidesetinwhentheEgyptianhostwashalfwayacross,and,ofthearmythusoverwhelmedbythereturningwaves,noneescapeddeath.

Thisfact,sosimpleinitself,hasinthecourseofthecenturiesbeentransformedbytheIsraelitesintoareligiouslegend,theyseeinginitadivineinterventionintheir behalf and a punishment which their God inflicted on their persecutors.Thereis,moreover,reasontobelievethatMoseshimselfsawtheoccurrenceinthislight.This,however,isathesiswhichIshalltrytodevelopinaforthcomingwork.

TheBuddhistic chronicle then describes the grandeur and the downfall of thekingdom of Israel, and its conquest by the foreign nations who reduced theinhabitantstoslavery.

The calamities which befell the Israelites, and the afflictions that thenceforthembittered their days were, according to the chronicler, more than sufficientreasonsthatGod,pityinghispeopleanddesirousofcomingtotheiraid,shoulddescendonearth in thepersonofaprophet, inorder to lead themback to thepathofrighteousness.

ThusthestateofthingsinthatepochjustifiedthebeliefthatthecomingofJesuswassignalized,imminent,necessary.

ThisexplainswhytheBuddhistictraditionscouldmaintainthattheeternalSpiritseparatedfromtheeternalBeingandincarnatedinthechildofapiousandonceillustriousfamily.

Doubtless theBuddhists, incommonwiththeEvangelists,meant toconveybythis that the child belonged to the royal house of David; but the text in the

Gospels,accordingtowhich"thechildwasbornfromtheHolySpirit,"admitsoftwo interpretations, while according to Buddha's doctrine, which is more inconformity with the laws of nature, the spirit has but incarnated in a childalready born, whom God blessed and chose for the accomplishment of Hismissiononearth.

ThebirthofJesusisfollowedbyalonggapinthetraditionsoftheEvangelists,whoeitherfromignoranceorneglect,fail totellusanythingdefiniteabouthischildhood,youthoreducation.TheycommencethehistoryofJesuswithhisfirstsermon,i.e.,attheepoch,whenthirtyyearsofage,hereturnstohiscountry.

AlltheEvangeliststellusconcerningtheinfancyofJesusismarkedbythelackof precision: "And the child grew, and waxed strong in spirit, filled withwisdom;and thegraceofGodwasuponhim," saysoneof the sacredauthors(Luke2,40),andanother:"Andthechildgrew,andwaxedstronginspirit,andwasinthedesertstillthedayofhisshewinguntoIsrael."(Luke1,80.)

AstheEvangelistscompiledtheirwritingsalongtimeafterthedeathofJesus,itispresumablethattheycommittedtowritingonlythoseaccountsoftheprincipaleventsinthelifeofJesuswhichhappenedtocometotheirknowledge.

The Buddhists, on the contrary, who compiled their chronicles soon after thePassion occurred, and were able to collect the surest information abouteverythingthatinterestedthem,giveusacompleteandverydetaileddescriptionofthelifeofJesus.

Inthoseunhappytimes,whenthestruggleforexistenceseemstohavedestroyedall thought ofGod, the people of Israel suffered the double oppression of theambitious Herod and the despotic and avaricious Romans. Then, as now, theHebrews put all their hopes in Providence, whom they expected, would sendthemaninspiredman,whoshoulddeliverthemfromalltheirphysicalandmoralafflictions.Thetimepassed,however,andnoonetooktheinitiativeinarevoltagainstthetyrannyoftherulers.

Inthateraofhopeanddespair,thepeopleofIsraelcompletelyforgotthattherelivedamongthemapoorIsraelitewhowasadirectdescendantfromtheirKingDavid.Thispoormanmarriedayounggirlwhogavebirthtoamiraculouschild.

TheHebrews,truetotheirtraditionsofdevotionandrespectfortheraceoftheirkings, upon learning of this event went in great numbers to congratulate thehappy father and see the child. It is evident that Herod was informed of this

occurrence. He feared that this infant, once grown to manhood, might availhimselfofhisprospectivepopularitytoreconquerthethroneofhisancestors.Hesentouthismentoseizethechild,whichtheIsraelitesendeavoredtohidefromthewrathoftheking,whothenorderedtheabominablemassacreofthechildren,hopingthatJesuswouldperishinthisvasthumanhecatomb.ButJoseph'sfamilyhadwarningoftheimpendingdanger,andtookrefugeinEgypt.

A short time afterward, they returned to their native country. The child hadgrownduringthosejourneyings,inwhichhislifewasmorethanonceexposedtodanger.Formerly, asnow, theOriental Israelites commenced the instructionoftheirchildrenat theageoffiveorsixyears.CompelledtoconstantlyhidehimfromthemurderousKingHerod,theparentsofJesuscouldnotallowtheirsontogoout,andhe,nodoubt,spentallhistimeinstudyingthesacredScriptures,sothat his knowledge was sufficiently beyond what would naturally have beenexpectedofaboyofhisagetogreatlyastonishtheeldersofIsrael.Hehadinhisthirteenthyearattainedanagewhen,accordingtoJewishlaw,theboybecomesanadult,has theright tomarry,and incursobligationsfor thedischargeof thereligiousdutiesofaman.

Thereexistsstill,inourtimes,amongtheIsraelites,anancientreligiouscustomthatfixesthemajorityofayouthattheaccomplishedthirteenthyear.Fromthisepochtheyouthbecomesamemberofthecongregationandenjoysalltherightsofanadult.Hence,hismarriageatthisageisregardedashavinglegalforce,andis even required in the tropical countries. In Europe, however, owing to theinfluence of local laws and to nature, which does not contribute here sopowerfullyas inwarmclimates to thephysicaldevelopment, thiscustomisnomoreinforceandhaslostallitsformerimportance.

TheroyallineageofJesus,hisrareintelligenceandhislearning,causedhimtobe looked upon as an excellentmatch, and thewealthiest andmost respectedHebrewswouldfainhavehadhimforason-in-law, justasevennowadays theIsraelitesareverydesirousofthehonorofmarryingtheirdaughterstothesonsof Rabbis or scholars. But the meditative youth, whose mind was far aboveanythingcorporeal,andpossessedbythethirstforknowledge,stealthilylefthishomeandjoinedthecaravansgoingtoIndia.

ItstandstoreasonthatJesusChristshouldhavethought,primarily,ofgoingtoIndia,first,becauseatthatepochEgyptformedpartoftheRomanpossessions;secondly,andprincipally,becauseaveryactivecommercialexchangewithIndiahadmade common report in Judea of themajestic character and unsurpassed

richnessoftheartsandsciencesinthismarvellouscountry,towhichevennowtheaspirationsofallcivilizedpeoplesaredirected.

Here theEvangelists oncemore lose the thread of the terrestrial life of Jesus.Lukesayshe"wasinthedesertstillthedayofhisshewinguntoIsrael"(Luke1,80), which clearly demonstrates that nobody knewwhere the holy youthwasuntilhissuddenreappearancesixteenyearslater.

ArrivedinIndia,thislandofmarvels,JesusbegantofrequentthetemplesoftheDjainites.

Thereexistsuntiltoday,onthepeninsulaofHindustan,asectariancultunderthename ofDjainism. It forms a kind of connecting link betweenBuddhism andBrahminism,andpreachesthedestructionofallotherbeliefs,which,itdeclares,arecorrodedbyfalsehood.ItdatesfromtheseventhcenturybeforeJesusChristanditsnameisderivedfromtheword"djain"(conqueror),whichwasassumedbyitsfoundersasexpressiveofitsdestinedtriumphoveritsrivals.

In sympathetic admiration for the spirit of theyoungman, theDjainites askedhim to staywith them; but Jesus left them to settle inDjagguernat,where hedevoted himself to the study of treatises on religion, philosophy, etc.Djagguernat is one of the chief sacred cities ofBrahmins, and, at the time ofChrist,wasofgreatreligiousimportance.Accordingtotradition,theashesoftheillustriousBrahmin,Krishna,wholivedin1580B.C.,arepreservedthere,inthehollowofatree,nearamagnificenttemple,towhichthousandsmakepilgrimageeveryyear.KrishnacollectedandputinordertheVedas,whichhedividedintofour books—Richt, Jagour, Saman andArtafan;—in commemoration ofwhichgreatwork he received the name ofVyasa (hewho collected and divided theVedas),andhealsocompiledtheVedantaandeighteenPuranas,whichcontain400,000stanzas.

In Djagguernat is also found a very precious library of Sanscrit books andreligiousmanuscripts.

Jesus spent there six years in studying the language of the country and theSanscrit, which enabled him to absorb the religious doctrines, philosophy,medicine andmathematics.He foundmuch to blame inBrahminical laws andusages,andpubliclyjoinedissuewiththeBrahmins,whoinvainendeavoredtoconvincehimofthesacredcharacteroftheirestablishedcustoms.Jesus,amongotherthings,deemeditextremelyunjustthatthelaborershouldbeoppressedanddespised,andthatheshouldnotonlyberobbedofhopeoffuturehappiness,but

also be denied the right to hear the religious services. He, therefore, beganpreachingtotheSudras,thelowestcasteofslaves,tellingthemthat,accordingtotheirownlaws,GodistheFatherofallmen;thatallwhichexists,existsonlythroughHim; that, beforeHim, allmen are equal, and that theBrahmins hadobscured the great principle of monotheism bymisinterpreting Brahma's ownwords,andlayingexcessivestressuponobservanceoftheexteriorceremonialsofthecult.

Here are thewords inwhich, according to the doctrine of theBrahmins,GodHimselfspeakstotheangels:"Ihavebeenfrometernity,andshallcontinuetobeeternally. I am the first cause of everything that exists in the East and in theWest,intheNorthandintheSouth,aboveandbelow,inheavenandinhell.Iamolderthanallthings.IamtheSpiritandtheCreationoftheuniverseandalsoitsCreator.Iamall-powerful;IamtheGodoftheGods,theKingoftheKings;IamPara-Brahma,thegreatsouloftheuniverse."

After the world appeared by the will of Para-Brahma, God created humanbeings, whom he divided into four classes, according to their colors: white(Brahmins), red (Kshatriyas), yellow (Vaisyas), and black (Sudras). Brahmadrew the first from his own mouth, and gave them for their appanage thegovernment of the world, the care of teaching men the laws, of curing andjudgingthem.ThereforedotheBrahminsoccupyonlytheofficesofpriestsandpreachers,areexpoundersoftheVedas,andmustpracticecelibacy.

The second caste ofKshatriyas issued from the hand ofBrahma.Hemade ofthemwarriors,entrustingthemwiththecareofdefendingsociety.Allthekings,princes,captains,governorsandmilitarymenbelong to thiscaste,which liveson the best terms with the Brahmins, since they cannot subsist without eachother,andthepeaceofthecountrydependsontheallianceofthelightsandthesword,ofBrahma'stempleandtheroyalthrone.

TheVaisyas,whoconstitutethethirdcaste,issuedfromBrahma'sbelly.Theyaredestinedtocultivatetheground,raisecattle,carryoncommerceandpracticeallkinds of trades in order to feed the Brahmins and the Kshatriyas. Only onholidaysare theyauthorized toenter the templeand listen to the recitalof theVedas;atallothertimestheymustattendtotheirbusiness.

The lowest caste, that of the black ones, or Sudras, issued from the feet ofBrahmatobethehumbleservantsandslavesofthethreeprecedingcastes.TheyareinterdictedfromattendingthereadingoftheVedasatanytime;their touch

contaminatesaBrahmin,Kshatriya,orevenaVaisyawhocomesincontactwiththem. They arewretched creatures, deprived of all human rights; they cannotevenlookatthemembersoftheothercastes,nordefendthemselves,nor,whensick, receive the attendance of a physician.Death alone can deliver the Sudrafromalifeofservitude;andeventhen,freedomcanonlybeattainedundertheconditionthat,duringhiswholelife,heshallhaveserveddiligentlyandwithoutcomplaintsomememberoftheprivilegedclasses.ThenonlyitispromisedthatthesouloftheSudrashall,afterdeath,beraisedtoasuperiorcaste.

IfaSudrahasbeenlackinginobediencetoamemberoftheprivilegedclasses,orhasinanywaybroughttheirdisfavoruponhimself,hesinkstotherankofapariah,whoisbanishedfromallcitiesandvillagesandistheobjectofgeneralcontempt,asanabjectbeingwhocanonlyperformthelowestkindofwork.

The same punishment may also fall upon members of another caste; these,however, may, through repentance, fasting and other trials, rehabilitatethemselves in their former caste; while the unfortunate Sudra, once expelledfromhis,haslostitforever.

Fromwhathasbeensaidabove,itiseasytoexplainwhytheVaisyasandSudraswere animated with adoration for Jesus, who, in spite of the threats of theBrahminsandKshatriyas,neverforsookthosepoorpeople.

InhissermonsJesusnotonlycensuredthesystembywhichmanwasrobbedofhisrighttobeconsideredasahumanbeing,whileanapeorapieceofmarbleormetalwaspaiddivineworship,butheattackedtheverylifeofBrahminism,itssystemofgods,itsdoctrineandits"trimurti"(trinity),theangularstoneofthisreligion.

Para-Brahma is represented with three faces on a single head. This is the"trimurti" (trinity), composed of Brahma (creator), Vishnu (conservator), andSiva(destroyer).

Hereistheoriginofthetrimurti:—

Inthebeginning,Para-Brahmacreatedthewatersandthrewintothemtheseedof procreation,which transformed itself into a brilliant egg,whereinBrahma'simagewasreflected.MillionsofyearshadpassedwhenBrahmasplittheeggintwohalves,ofwhichtheupperonebecametheheaven,thelowerone,theearth.Then Brahma descended to the earth under the shape of a child, establishedhimselfuponalotusflower,absorbedhimselfinhisowncontemplationandput

to himself the question: "Whowill attend to the conservation of what I havecreated?""I,"cametheanswerfromhismouthundertheappearanceofaflame.And Brahma gave to this word the name, "Vishnu," that is to say, "he whopreserves."ThenBrahmadividedhis being into twohalves, theonemale, theotherfemale,theactiveandthepassiveprinciples,theunionofwhichproducedSiva,"thedestroyer."

These are the attributes of the trimurti; Brahma, creative principle; Vishnu,preservativewisdom;Siva,destructivewrathofjustice.Brahmaisthesubstancefromwhicheverythingwasmade;Vishnu,spacewhereineverythinglives;andSiva,timethatannihilatesallthings.

Brahmaisthefacewhichvivifiesall;Vishnu,thewaterwhichsustainstheforcesof the creatures; Siva, the fire which breaks the bond that unites all objects.Brahmaisthepast;Vishnu,thepresent;Siva,thefuture.Eachpartofthetrimurtipossesses, moreover, a wife. The wife of Brahma is Sarasvati, goddess ofwisdom;thatofVishnu,Lakshmi,goddessofvirtue,andSiva'sspouseisKali,goddessofdeath,theuniversaldestroyer.

Of this lastunionwereborn,Ganesa, theelephant-headedgodofwisdom,andIndra,thegodofthefirmament,bothchiefsofinferiordivinities,thenumberofwhich,ifalltheobjectsofadorationoftheHindusbeincluded,amountstothreehundredmillions.

Vishnuhasdescendedeighttimesupontheearth,incarnatinginafishinordertosave theVedas from the deluge, in a tortoise, a dwarf, awild boar, a lion, inRama,aking'sson,inKrishnaandinBuddha.Hewillcomeaninthtimeundertheformofaridermountedonawhitehorseinordertodestroydeathandsin.

Jesus denied the existence of all these hierarchic absurdities of gods, whichdarkenthegreatprincipleofmonotheism.

WhentheBrahminssawthatJesus,who,insteadofbecomingoneoftheirparty,astheyhadhoped,turnedouttobetheiradversary,andthatthepeoplebegantoembrace his doctrine, they resolved to kill him; but his servants, who weregreatlyattachedtohim,forewarnedhimofthethreateningdanger,andhetookrefugeinthemountainsofNepaul.Atthisepoch,Buddhismhadtakendeeprootinthiscountry.Itwasakindofschism,remarkablebyitsmoralprinciplesandideas on the nature of the divinity—ideaswhich broughtmen closer to natureandtooneanother.

Sakya-Muni, the founder of this sect, was born fifteen hundred years beforeJesusChrist,atKapila, thecapitalofhis father'skingdom,nearNepaul, in theHimalayas.HebelongedtotheraceoftheGotamides,andtotheancientfamilyof the Sakyas. From his infancy he evinced a lively interest in religion, and,contrary to his father'swishes, leaving his palacewith all its luxury, began atonce topreachagainst theBrahmins, for thepurificationof theirdoctrines.Hedied at Kouçinagara, surrounded by many faithful disciples. His body wasburned, andhis ashes, divided into several parts,weredistributedbetween thecities,which,onaccountofhisnewdoctrine,hadrenouncedBrahminism.

AccordingtotheBuddhisticdoctrine,theCreatorreposesnormallyinastateofperfect inaction, which is disturbed by nothing and which he only leaves atcertaindestiny-determinedepochs,inordertocreateterrestrialbuddhas.Tothisend the Spirit disengages itself from the sovereign Creator, incarnates in abuddha and stays for some time on the earth, where he creates Bodhisattvas(masters), 3 whosemission it is to preach the divine word and to found newchurches of believers to whom they will give laws, and for whom they willinstitute a new religious order according to the traditions of Buddhism. Aterrestrial buddha is, in a certain way, a reflection of the sovereign creativeBuddha,withwhomheunitesaftertheterminationofhisterrestrialexistence.InlikemannerdotheBodhisattvas,asarewardfortheirlaborsandtheprivationstheyundergo,receiveeternalblissandenjoyarestwhichnothingcandisturb.

JesussojournedsixyearsamongtheBuddhists,wherehefoundtheprincipleofmonotheismstillpure.Arrivedattheageoftwenty-sixyears,herememberedhisfatherland,whichwasthenoppressedbyaforeignyoke.Onhiswayhomeward,he preached against idol worship, human sacrifice, and other errors of faith,admonishingthepeopletorecognizeandadoreGod,theFatherofallbeings,towhom all are alike dear, the master as well as the slave; for they all are hischildren, towhomhehasgiven thisbeautifuluniverse foracommonheritage.The sermons of Jesus often made a profound impression upon the peoplesamongwhomhecame,andhewasexposedtoallsortsofdangersprovokedbytheclergy,butwassavedbytheveryidolatorswho,onlytheprecedingday,hadofferedtheirchildrenassacrificestotheiridols.

While passing through Persia, Jesus almost caused a revolution among theadorersofZoroaster's doctrine.Nevertheless, thepriests refrained fromkillinghim,outoffearofthepeople'svengeance.Theyresortedtoartifice,andledhimoutof townatnight,with thehope thathemightbedevouredbywildbeasts.JesusescapedthisperilandarrivedsafeandsoundinthecountryofIsrael.

It must be remarked here that the Orientals, amidst their sometimes sopicturesque misery, and in the ocean of depravation in which they slumber,always have, under the influence of their priests and teachers, a pronouncedinclinationforlearningandunderstandeasilygoodcommonsenseexplications.It happened to me more than once that, by using simple words of truth, Iappealedtotheconscienceofathieforsomeotherwiseintractableperson.Thesepeople,movedbyasentimentofinnatehonesty,—whichtheclergyforpersonalreasons of their own, tried by all means to stifle—soon became again veryhonestandhadonlycontemptforthosewhohadabusedtheirconfidence.

Bythevirtueofamerewordoftruth,thewholeofIndia,withits300,000,000ofidols,couldbemadeavastChristiancountry;but...thisbeautifulprojectwould,nodoubt,beantagonizedbycertainChristianswho, similar to thosepriestsofwhomIhavespokenbefore,speculateupontheignoranceofthepeopletomakethemselvesrich.

According to St. Luke, Jesus was about thirty years of age when he beganpreaching to the Israelites. According to the Buddhistic chroniclers, Jesus'steachingsinJudeabeganinhistwenty-ninthyear.Allhissermonswhicharenotmentioned by the Evangelists, but have been preserved by the Buddhists, areremarkablefortheircharacterofdivinegrandeur.Thefameofthenewprophetspreadrapidlyinthecountry,andJerusalemawaitedwithimpatiencehisarrival.Whenhecameneartheholycity,itsinhabitantswentouttomeethim,andledhim in triumph to the temple; all of which is in agreement with Christiantradition.Thechiefsandelderswhoheardhimwere filledwithadmiration forhissermons,andwerehappytoseethebeneficentimpressionwhichhiswordsexerciseduponthepopulace.All theseremarkablesermonsofJesusarefullofsublimesentiments.

Pilate,thegovernorofthecountry,however,didnotlookuponthematterinthesamelight.EageragentsnotifiedhimthatJesusannouncedthenearcomingofanewkingdom, the reestablishmentof the throneof Israel, and that he sufferedhimselftobecalledtheSonofGod,senttobringbackcourageinIsrael,forhe,theKingofJudea,wouldsoonascendthethroneofhisancestors.

IdonotproposeattributingtoJesustherôleofarevolutionary,butitseemstomeveryprobablethatJesuswroughtupthepeoplewithaviewtoreestablishthethrone towhichhehad a just claim.Divinely inspired, and, at the same time,convincedofthelegitimacyofhispretentions,Jesuspreachedthespiritualunionofthepeopleinorderthatapoliticalunionmightresult.

Pilate,who felt alarmed over these rumors, called together the priests and theeldersofthepeopleandorderedthemtointerdictJesusfrompreachinginpublic,andeventocondemnhiminthetempleunderthechargeofapostasy.ThiswasthebestmeansforPilatetoridhimselfofadangerousman,whoseroyaloriginheknewandwhosepopularitywasconstantlyincreasing.

ItmustbesaidinthisconnectionthattheIsraelites,farfrompersecutingJesus,recognizedinhimthedescendantoftheillustriousdynastyofDavid,andmadehim the object of their secret hopes, a fact which is evident from the veryGospelswhich tell that Jesuspreached freely in the temple, in thepresenceoftheelders,whocouldhaveinterdictedhimnotonlytheentrancetothetemple,butalsohispreachings.

UpontheorderofPilatetheSanhedrimmetandcitedJesustoappearbeforeitstribunal.As the result of the inquiry, themembers of theSanhedrim informedPilate that his suspicions were without any foundation whatever; that Jesuspreachedareligious,andnotapolitical,propaganda;thathewasexpoundingtheDivine word, and that he claimed to have come not to overthrow, but toreestablish the laws of Moses. The Buddhistic record does but confirm thissympathy,whichunquestionablyexistedbetweentheyoungpreacher,Jesus,andtheeldersof thepeopleof Israel;hence their answer: "Wedonot judgea justone."

Pilate felt not at all assured, and continued seeking an occasion to hale Jesusbeforeanewtribunal,asregularastheformer.Tothisendhecausedhimtobefollowedbyspies,andfinallyorderedhisarrest.

Ifwemaybelieve theEvangelists, itwas thePhariseeswhosought the lifeofJesus,whiletheBuddhisticrecordmostpositivelydeclaresthatPilatealonecanbe held responsible for his execution. This version is evidently much moreprobablethantheaccountoftheEvangelists.TheconquerorsofJudeacouldnotlong tolerate the presence of a man who announced to the people a speedydeliverance from their yoke. The popularity of Jesus having commenced todisturbPilate'smind, it is tobesupposed thathesentafter theyoungpreacherspies, with the order to take note of all his words and acts. Moreover, theservantsof theRomangovernor, as true "agentsprovocateurs," endeavoredbymeansofartfulquestionsputtoJesus,todrawfromhimsomeimprudentwordsundercolorofwhichPilatemightproceedagainsthim.IfthepreachingsofJesushadbeenoffensivetotheHebrewpriestsandscribes,alltheyneededtodowassimply to command the people not to hear and followhim, and to forbid him

entrance into the temple. But the Evangelists tell us that Jesus enjoyed greatpopularityamongtheIsraelitesandfull liberty in the temples,wherePhariseesandscribesdiscussedwithhim.

Inordertofindavalidexcuseforcondemninghim,Pilatehadhimtorturedsoastoextortfromhimaconfessionofhightreason.

But,contrarytotherulethattheinnocent,overcomebytheirpain,willconfessanythingtoescapetheunendurableagoniesinflicteduponthem,Jesusmadenoadmission of guilt. Pilate, seeing that the usual tortures were powerless toaccomplishthedesiredresult,commandedtheexecutionerstoproceedtothelastextremeoftheirdiaboliccruelties,meaningtocompassthedeathofJesusbythecompleteexhaustionofhis forces. Jesus,however, fortifyinghis endurancebythepowerofhiswillandzealforhisrighteouscause—whichwasalsothatofhispeople and of God—was unconquerable by all the refinements of crueltyinflicteduponhimbyhisexecutioners.

The infliction of "the question" upon Jesus evoked much feeling among theelders,andtheyresolvedtointerfereinhisbehalf;formallydemandingofPilatethatheshouldbeliberatedbeforethePassover.

When their request was denied by Pilate they resolved to petition that JesusshouldbebroughttotrialbeforetheSanhedrim,bywhomtheydidnotdoubthisacquittal—whichwasardentlydesiredbythepeople—wouldbeordained.

In theeyesof thepriests, Jesuswasasaint,belonging to the familyofDavid;and his unjust detention, or—what was still more to be dreaded—hiscondemnation,wouldhavesaddenedthecelebrationofthegreatnationalfestivaloftheIsraelites.

TheythereforeprayedPilatethatthetrialofJesusshouldtakeplacebeforethePassover,andtothisheacceded.ButheorderedthattwothievesshouldbetriedatthesametimewithJesus,thinkingto,inthisway,minimizeintheeyesofthepeople,theimportanceofthefactthatthelifeofaninnocentmanwasbeingputin jeopardy before the tribunal; and, by not allowing Jesus to be condemnedalone,blindthepopulacetotheunjustprearrangementofhiscondemnation.

The accusation against Jesus was founded upon the depositions of the bribedwitnesses.

Duringthetrial,PilateavailedhimselfofperversionsofJesus'wordsconcerning

theheavenlykingdom,tosustainthechargesmadeagainsthim.Hecounted, itseems, upon the effect produced by the answers of Jesus, aswell as upon hisownauthority, to influence themembersof the tribunal against examining toominutelythedetailsofthecase,andtoprocurefromthemthesentenceofdeathforwhichheintimatedhisdesire.

Uponhearingtheperfectlynaturalanswerofthejudges,thatthemeaningofthewordsofJesuswasdiametricallyopposedtotheaccusation,andthattherewasnothinginthemtowarranthiscondemnation,Pilateemployedhisfinalresourceforprejudicingthetrial,viz., thedepositionofapurchasedtraitorousinformer.Thismiserablewretch—whowas,nodoubt,Judas—accusedJesusformally,ofhavingincitedthepeopletorebellion.

Thenfollowedasceneofunsurpassedsublimity.WhenJudasgavehistestimony,Jesus, turning toward him, and giving him his blessing, says: "Thouwilt findmercy, forwhat thouhas saiddidnot comeout from thineownheart!"Then,addressinghimselftothegovernor:"Whydostthoulowerthydignity,andteachthy inferiors to tell falsehood, when without doing so it is in thy power tocondemnaninnocentman?"

Words touchingassublime!JesusChristheremanifestsall thegrandeurofhissoulbypardoninghisbetrayer,andhereproachesPilatewithhavingresortedtosuchmeans,unworthyofhisdignity,toattainhisend.

Thiskeenreproachenragedthegovernor,andcausedhimtocompletelyforgethisposition,andtheprudentpolicywithwhichhehadmeanttoevadepersonalresponsibilityforthecrimehecontemplated.HenowimperiouslydemandedtheconvictionofJesus,and,asthoughheintendedtomakeadisplayofhispower,tooverawethejudges,orderedtheacquittalofthetwothieves.

The judges, seeing the injusticeofPilate'sdemand, that theyshouldacquit themalefactors and condemn the innocent Jesus, refused to commit this doublecrimeagainsttheirconsciencesandtheirlaws.Butastheycouldnotcopewithonewhopossessedtheauthorityoffinaljudgment,andsawthathewasfirmlydecided toridhimself,bywhatevermeans,ofamanwhohadfallenunder thesuspicions of the Roman authorities, they left him to himself pronounce theverdictforwhichhewassoanxious.Inorder,however,thatthepeoplemightnotsuspect them of sharing the responsibility for such unjust judgment, whichwouldnotreadilyhavebeenforgiven,they,inleavingthecourt,performedtheceremony of washing their hands, symbolizing the affirmation that they were

cleanofthebloodoftheinnocentJesus,thebelovedofthepeople.

Abouttenyearsago,IreadinaGermanjournal,theFremdenblatt,anarticleonJudas,whereintheauthorendeavoredtodemonstratethattheinformerhadbeenthebestfriendofJesus.Accordingtohim,itwasoutofloveforhismasterthatJudasbetrayedhim,forheputblindfaithinthewordsoftheSaviour,whosaidthathiskingdomwouldarriveafterhisexecution.Butafter seeinghimon thecross,andhavingwaitedinvainfortheresurrectionofJesus,whichheexpectedto immediately takeplace, Judas, not able tobear thepainbywhichhis heartwastorn,committedsuicidebyhanginghimself.Itwouldbeprofitlesstodwelluponthisingeniousproductofafertileimagination.

TotakeupagaintheaccountsoftheGospelsandtheBuddhisticchronicle,itisverypossiblethatthebribedinformerwasreallyJudas,althoughtheBuddhisticversion issilenton thispoint.As to thepangsofconsciencewhicharesaid tohaveimpelledtheinformertosuicide,ImustsaythatIgivenocredencetothem.Amancapableofcommittingsovileandcowardlyanactionasthatofmakinganinfamouslyfalseaccusationagainsthisfriend,andthis,notoutofaspiritofjealousy,orforrevenge,buttogainahandfulofshekels!suchamanis,fromthepsychicpointofview,ofverylittleworth.Heignoreshonestyandconscience,andpangsofremorseareunknowntohim.

Itispresumablethatthegovernortreatedhimasissometimesdoneinourdays,whenitisdeemeddesirabletoeffectuallyconcealstatesecretsknowntomenofhis kind and presumably unsafe in their keeping. Judas probably was simplyhanged,byPilate'sorder,topreventthepossibilityofhissomedayrevealingthattheplotofwhichJesuswasavictimhadbeeninspiredbytheauthorities.

On the day of the execution, a numerous detachment of Roman soldiers wasplaced around the cross to guard against any attempt by the populace for thedeliveryofhimwhowastheobjectoftheirveneration.InthisoccurrencePilategaveproofofhisextraordinaryfirmnessandresolution.

But though, owing to the precautions taken by the governor, the anticipatedrevolt did not occur, he could not prevent the people, after the execution,mourning the ruinof theirhopes,whichweredestroyed, togetherwith the lastscion of the race of David. All the people went to worship at Jesus' grave.Althoughwehavenopreciseinformationconcerningtheoccurrencesofthefirstfew days following the Passion, we could, by some probable conjectures,reconstructthesceneswhichmusthavetakenplace.

Itstands toreasonthat theRomanCæsar'sclever lieutenant,whenhesawthatChrist's grave became the centre of universal lamentations and the subject ofnationalgrief,andfearedthat thememoryof therighteousvictimmightexcitethediscontentof thepeopleandraise thewholecountryagainst theforeigners'rule,shouldhaveemployedanyeffectivemeansfortheremovalofthisrallying-point,themortalremainsofJesus.Pilatebeganbyhavingthebodyburied.Forthreedaysthesoldierswhowerestationedonguardatthegrave,wereexposedto all kinds of insults and injuries on the part of the peoplewho, defying thedanger, came inmultitudes tomourn thegreatmartyr.ThenPilateorderedhissoldierstoremovethebodyatnight,andtoburyitclandestinelyinsomeotherplace,leavingthefirstgraveopenandtheguardwithdrawnfromit,sothatthepeoplecouldseethatJesushaddisappeared.ButPilatemissedhisend;forwhen,onthefollowingmorning,theHebrewsdidnotfindthecorpseoftheirmasterinthesepulchre,thesuperstitiousandmiracle-acceptingamongthemthoughtthathehadbeenresurrected.

Howdidthislegendtakeroot?Wecannotsay.Possiblyitexistedforalongtimeina latentstateand,at thebeginning,spreadonlyamong thecommonpeople;perhapstheecclesiasticauthoritiesoftheHebrewslookedwithindulgenceuponthisinnocentbelief,whichgavetotheoppressedashadowofrevengeontheiroppressors.However it be, thedaywhen the legendof the resurrection finallybecameknowntoall,therewasnoonetobefoundstrongenoughtodemonstratetheimpossibilityofsuchanoccurrence.

Concerning this resurrection, it must be remarked that, according to theBuddhists,thesoulofthejustIssawasunitedwiththeeternalBeing,whilethe

Evangelistsinsistupontheascensionofthebody.Itseemstome,however,thattheEvangelistsandtheApostleshavedoneverywelltogivethedescriptionoftheresurrectionwhichtheyhaveagreedupon,foriftheyhadnotdoneso,i.e.,ifthemiraclehadbeengivena lessmaterial character,theirpreachingwouldnothave had, in the eyes of the nations to whom it was presented, that divineauthority, thatavowedlysupernaturalcharacter,whichhasclothedChristianity,untilourtime,astheonlyreligioncapableofelevatingthehumanracetoastateofsublimeenthusiasm,suppressingitssavageinstincts,andbringingitnearertothegrandandsimplenaturewhichGodhasbestowed,theysay,uponthatfeebledwarfcalledman.

ExplanatoryNotes

ChapterIII.

§§3,4,5,7

Thehistoriesofallpeoplesshowthatwhenanationhasreachedtheapogeeofitsmilitarygloryanditswealth,itbeginsatoncetosinkmoreorlessrapidlyonthedeclivityofmoraldegenerationanddecay.TheIsraeliteshaving,amongthefirst, experienced this lawof theevolutionofnations, theneighboringpeoplesprofitedbythedecadenceofthetheneffeminateanddebaucheddescendantsofJacob,todespoilthem.

§8

ThecountryofRomeles,i.e.,thefatherlandofRomulus;inourdays,Rome.

§§11,12

It must be admitted that the Israelites, in spite of their incontestable wit andintelligence,seemtohaveonlyhadregardforthepresent.LikeallotherOrientalpeoples, they only in their misfortunes remembered the faults of their past,whichtheyeachtimehadtoexpiatebycenturiesofslavery.

ChapterIV

§6

Asitiseasytodivine,thisversereferstoJoseph,whowasalinealdescendantfrom King David. Side by side with this somewhat vague indication may beplacedthefollowingpassagesfromtheGospels:

—"The angel of theLord appeareduntohim in a dream, saying, Joseph, thousonofDavid,fearnottotakeuntotheeMarythywife"...(Matt.i,20.)

—"And the multitudes that went before, and that followed, cried, saying,HosannatothesonofDavid"(Matt.xxi,9.)

—"To a virgin espoused to a man whose name was Joseph, of the house ofDavid;"...(Lukei,27.)

—"And the LordGod shall give unto him the throne of his fatherDavid;" ...(Lukei,32.)

—"And Jesus himself began to be about thirty years of age, being (as wassupposed)thesonofJoseph,whichwasthesonofHeli...whichwasthesonofNathan,whichwasthesonofDavid"(Lukeiii,23-31.)

§7

Both the Old and the New Testaments teach that God promised David therehabilitationofhisthroneandtheelevationtoitofoneofhisdescendants.

§§8,9

—"Andthechildgrew,andwaxedstronginspirit,filledwithwisdom,andthegraceofGodwasuponhim."

—"And it came to pass, that after three days they found him in the temple,sitting in the midst of the doctors, both hearing them, and asking themquestions."

—"Andallthatheardhimwereastonishedathisunderstandingandanswers."

—"Andhesaiduntothem,Howisitthatyesoughtme?wistyenotthatImustbeaboutmyFather'sbusiness?"

—"AndJesusincreasedinwisdomandstature,andinfavorwithGodandman"(Lukeii,40,46,47,49,52.)

ChapterV

§1

"Sind," a Sanscrit word, which has been modified by the Persians into Ind."Arya," the name given in antiquity to the inhabitants of India; signified first"man who cultivates the ground" or "cultivator." Anciently it had a purelyethnographicalsignification;thisappellationassumedlateronareligioussense,notablythatof"manwhobelieves."

§2

Lukesays(i,80):"Andthechildgrew,andwaxedstronginspirit,andwasinthedeserts till thedayof his shewingunto Israel."TheEvangelists say that Jesuswasinthedesert,theBuddhistsexplainthisversionoftheGospelsbyindicating

whereJesuswasduringhisabsencefromJudea.Accordingtothemhecrossedthe Sind, a name which, properly spoken, signifies "the river" (Indus). Inconnectionwith thisword it is not amiss to note thatmanySanscritwords inpassing into the Persian language underwent the same transformation bychangingthe"s"into"h";perexample:

Sapta(inSanscrit),signifyingseven—hafta(inPersian);

Sam(Sanscrit),signifyingequal—ham(Persian);

Mas (Sanscrit), meaning mouth—mah (Persian); Sur (Sanscrit), meaning sun—hur(Persian);Das(Sanscrit),meaningten—Dah(Persian);Lococitato—andthosewhobelievedinthegodDjain.

Thereexists,evenyet,onthepeninsulaofHindustan,acultunderthenameofDjainism, which forms, as it were, a link of union between Buddhism andBrahminism, and its devotees teach the destruction of all other beliefs,whichthey declare contaminated with falsehood. It dates as far back as the seventhcentury,B.C. Itsname isderived fromDjain (conqueror),which itassumedasthesymbolofitstriumphoveritsrivals.

§4

Each of the eighteen Puranas is divided into five parts, which, besides thecanonicallaws,theritesandthecommentariesuponthecreation,destructionandresurrectionof theuniverse,dealwith theogony,medicine,andeventhe tradesandprofessions.

ChapterVI

§12

Owing to the intervention of the British, the human sacrifices, which wereprincipallyofferedtoKali,thegoddessofdeath,havenowentirelyceased.ThegoddessKali is representederect,withonefootupon thedeadbodyofaman,whose head she holds in one of her innumerable hands, while with the otherhandshebrandishesabloodydagger.Hereyesandmouth,whicharewideopen,expresspassionandcruelty.

ChapterVIII

§§3,4

Zoroasterlived550yearsbeforeJesus.Hefoundedthedoctrineofthestrugglebetween light and darkness, a doctrinewhich is fully expounded in theZend-Avesta(WordofGod),whichiswrittenintheZendlanguage,and,accordingtotradition,wasgiventohimbyanangelfromParadise.

AccordingtoZoroasterwemustworshipMithra(thesun),fromwhomdescendOrmuzd, the god of good, andAhriman, the god of evil. Theworldwill endwhenOrmuzdhastriumphedoverhisrival,Ahriman,whowillthenreturntohisoriginalsource,Mithra.

ChapterX

§16

According to the Evangelists, Jesus was born in Bethlehem, which theBuddhisticversionconfirms,foronlyfromBethlehem,situatedatadistanceofabout seven kilometres from Jerusalem, could the walls of this latter city beseen.

ChapterXI

§15

ThedoctrineoftheRedemptoris,almostinitsentirety,containedintheGospels.As to the transformationofmen intochildren, it is especiallyknown from theconversationthattookplacebetweenJesusandNicodemus.

ChapterXII

§1

—"Tellustherefore,Whatthinkestthou?IsitlawfultogivetributeuntoCæsar,ornot?"(Matt.xxii,17.)

§3

—"Thensaithheuntothem,RenderthereforeuntoCæsarthethingswhichareCæsar's;anduntoGodthethingsthatareGod's."(Matt.xxii,21;etal.)

ChapterXIV

§3

According to the Buddhistic belief, the terrestrial buddhas after death, lose

consciousnessoftheirindependentexistenceandunitewiththeeternalSpirit.

§§10,11

Here, no doubt, reference is made to the activity of the Apostles among theneighboringpeoples;anactivitywhichcouldnothavepassedunnoticedat thatepoch, because of the great results which followed the preaching of the newreligiousdoctrineof loveamongnationswhose religionswerebasedupon thecrueltyoftheirgods.

Without permitting myself indulgence in great dissertations, or too minuteanalysisuponeachverse,Ihavethoughtitusefultoaccompanymyworkwiththese few little explanatory notes, leaving it to the reader to take like troublewiththerest.

—Finis

Endnotes1TheVaisyasandSudrascastes.

2BrahminsandKshatriyas.

3Sanscrit:—"Hewhoseessence(sattva)hasbecomeintelligence(bhodi),"thosewhoneed but one more incarnation to become perfect buddhas, i.e., to be entitled toNirvâna.

***ENDOFTHEPROJECTGUTENBERGEBOOKTHEUNKNOWNLIFEOFJESUSCHRIST***

*******Thisfileshouldbenamed29288-h.txtor29288-h.zip*******

Thisandallassociatedfilesofvariousformatswillbefoundin:http://www.gutenberg.org/2/9/2/8/29288

Updatededitionswillreplacethepreviousone--theoldeditionswillberenamed.

CreatingtheworksfrompublicdomainprinteditionsmeansthatnooneownsaUnitedStatescopyrightintheseworks,sotheFoundation(andyou!)cancopyand distribute it in the United States without permission and without payingcopyrightroyalties.Specialrules,setforthintheGeneralTermsofUsepartofthis license, apply to copying anddistributingProjectGutenberg-tm electronicworks to protect the PROJECT GUTENBERG-tm concept and trademark.ProjectGutenbergisaregisteredtrademark,andmaynotbeusedifyouchargefor the eBooks, unless you receive specific permission. If you do not chargeanything for copies of this eBook, complyingwith the rules is very easy.YoumayusethiseBookfornearlyanypurposesuchascreationofderivativeworks,reports, performances and research. They may be modified and printed andgivenaway--youmaydopracticallyANYTHINGwithpublicdomaineBooks.Redistribution is subject to the trademark license, especially commercial

redistribution.***START:FULLLICENSE***

THEFULLPROJECTGUTENBERGLICENSE

PLEASEREADTHISBEFOREYOUDISTRIBUTEORUSETHISWORK

ToprotecttheProjectGutenberg-tmmissionofpromotingthefree

distributionofelectronicworks,byusingordistributingthiswork

(oranyotherworkassociatedinanywaywiththephrase"Project

Gutenberg"),youagreetocomplywithallthetermsoftheFullProject

Gutenberg-tmLicense(availablewiththisfileoronlineat

http://www.gutenberg.org/license).

Section1.GeneralTermsofUseandRedistributingProjectGutenberg-tm

electronicworks

1.A.ByreadingorusinganypartofthisProjectGutenberg-tm

electronicwork,youindicatethatyouhaveread,understand,agreeto

andacceptallthetermsofthislicenseandintellectualproperty

(trademark/copyright)agreement.Ifyoudonotagreetoabidebyall

thetermsofthisagreement,youmustceaseusingandreturnordestroy

allcopiesofProjectGutenberg-tmelectronicworksinyourpossession.

IfyoupaidafeeforobtainingacopyoforaccesstoaProject

Gutenberg-tmelectronicworkandyoudonotagreetobeboundbythe

termsofthisagreement,youmayobtainarefundfromthepersonor

entitytowhomyoupaidthefeeassetforthinparagraph1.E.8.

1.B."ProjectGutenberg"isaregisteredtrademark.Itmayonlybe

usedonorassociatedinanywaywithanelectronicworkbypeoplewho

agreetobeboundbythetermsofthisagreement.Thereareafew

thingsthatyoucandowithmostProjectGutenberg-tmelectronicworks

evenwithoutcomplyingwiththefulltermsofthisagreement.See

paragraph1.Cbelow.TherearealotofthingsyoucandowithProject

Gutenberg-tmelectronicworksifyoufollowthetermsofthisagreement

andhelppreservefreefutureaccesstoProjectGutenberg-tmelectronic

works.Seeparagraph1.Ebelow.

1.C.TheProjectGutenbergLiteraryArchiveFoundation("theFoundation"

orPGLAF),ownsacompilationcopyrightinthecollectionofProject

Gutenberg-tmelectronicworks.Nearlyalltheindividualworksinthe

collectionareinthepublicdomainintheUnitedStates.Ifan

individualworkisinthepublicdomainintheUnitedStatesandyouare

locatedintheUnitedStates,wedonotclaimarighttopreventyoufrom

copying,distributing,performing,displayingorcreatingderivative

worksbasedontheworkaslongasallreferencestoProjectGutenberg

areremoved.Ofcourse,wehopethatyouwillsupporttheProject

Gutenberg-tmmissionofpromotingfreeaccesstoelectronicworksby

freelysharingProjectGutenberg-tmworksincompliancewiththetermsof

thisagreementforkeepingtheProjectGutenberg-tmnameassociatedwith

thework.Youcaneasilycomplywiththetermsofthisagreementby

keepingthisworkinthesameformatwithitsattachedfullProject

Gutenberg-tmLicensewhenyoushareitwithoutchargewithothers.

1.D.Thecopyrightlawsoftheplacewhereyouarelocatedalsogovern

whatyoucandowiththiswork.Copyrightlawsinmostcountriesarein

aconstantstateofchange.IfyouareoutsidetheUnitedStates,check

thelawsofyourcountryinadditiontothetermsofthisagreement

beforedownloading,copying,displaying,performing,distributingor

creatingderivativeworksbasedonthisworkoranyotherProject

Gutenberg-tmwork.TheFoundationmakesnorepresentationsconcerning

thecopyrightstatusofanyworkinanycountryoutsidetheUnited

States.

1.E.UnlessyouhaveremovedallreferencestoProjectGutenberg:

1.E.1.Thefollowingsentence,withactivelinksto,orotherimmediate

accessto,thefullProjectGutenberg-tmLicensemustappearprominently

wheneveranycopyofaProjectGutenberg-tmwork(anyworkonwhichthe

phrase"ProjectGutenberg"appears,orwithwhichthephrase"Project

Gutenberg"isassociated)isaccessed,displayed,performed,viewed,

copiedordistributed:

ThiseBookisfortheuseofanyoneanywhereatnocostandwith

almostnorestrictionswhatsoever.Youmaycopyit,giveitawayor

re-useitunderthetermsoftheProjectGutenbergLicenseincluded

withthiseBookoronlineatwww.gutenberg.org

1.E.2.IfanindividualProjectGutenberg-tmelectronicworkisderived

fromthepublicdomain(doesnotcontainanoticeindicatingthatitis

postedwithpermissionofthecopyrightholder),theworkcanbecopied

anddistributedtoanyoneintheUnitedStateswithoutpayinganyfees

orcharges.Ifyouareredistributingorprovidingaccesstoawork

withthephrase"ProjectGutenberg"associatedwithorappearingonthe

work,youmustcomplyeitherwiththerequirementsofparagraphs1.E.1

through1.E.7orobtainpermissionfortheuseoftheworkandthe

ProjectGutenberg-tmtrademarkassetforthinparagraphs1.E.8or

1.E.9.

1.E.3.IfanindividualProjectGutenberg-tmelectronicworkisposted

withthepermissionofthecopyrightholder,youruseanddistribution

mustcomplywithbothparagraphs1.E.1through1.E.7andanyadditional

termsimposedbythecopyrightholder.Additionaltermswillbelinked

totheProjectGutenberg-tmLicenseforallworkspostedwiththe

permissionofthecopyrightholderfoundatthebeginningofthiswork.

1.E.4.DonotunlinkordetachorremovethefullProjectGutenberg-tm

Licensetermsfromthiswork,oranyfilescontainingapartofthis

workoranyotherworkassociatedwithProjectGutenberg-tm.

1.E.5.Donotcopy,display,perform,distributeorredistributethis

electronicwork,oranypartofthiselectronicwork,without

prominentlydisplayingthesentencesetforthinparagraph1.E.1with

activelinksorimmediateaccesstothefulltermsoftheProject

Gutenberg-tmLicense.

1.E.6.Youmayconverttoanddistributethisworkinanybinary,

compressed,markedup,nonproprietaryorproprietaryform,includingany

wordprocessingorhypertextform.However,ifyouprovideaccesstoor

distributecopiesofaProjectGutenberg-tmworkinaformatotherthan

"PlainVanillaASCII"orotherformatusedintheofficialversion

postedontheofficialProjectGutenberg-tmwebsite(www.gutenberg.org),

youmust,atnoadditionalcost,feeorexpensetotheuser,providea

copy,ameansofexportingacopy,orameansofobtainingacopyupon

request,oftheworkinitsoriginal"PlainVanillaASCII"orother

form.AnyalternateformatmustincludethefullProjectGutenberg-tm

Licenseasspecifiedinparagraph1.E.1.

1.E.7.Donotchargeafeeforaccessto,viewing,displaying,

performing,copyingordistributinganyProjectGutenberg-tmworks

unlessyoucomplywithparagraph1.E.8or1.E.9.

1.E.8.Youmaychargeareasonablefeeforcopiesoforproviding

accesstoordistributingProjectGutenberg-tmelectronicworksprovided

that

-Youpayaroyaltyfeeof20%ofthegrossprofitsyouderivefrom

theuseofProjectGutenberg-tmworkscalculatedusingthemethod

youalreadyusetocalculateyourapplicabletaxes.Thefeeis

owedtotheowneroftheProjectGutenberg-tmtrademark,buthe

hasagreedtodonateroyaltiesunderthisparagraphtothe

ProjectGutenbergLiteraryArchiveFoundation.Royaltypayments

mustbepaidwithin60daysfollowingeachdateonwhichyou

prepare(orarelegallyrequiredtoprepare)yourperiodictax

returns.Royaltypaymentsshouldbeclearlymarkedassuchand

senttotheProjectGutenbergLiteraryArchiveFoundationatthe

addressspecifiedinSection4,"Informationaboutdonationsto

theProjectGutenbergLiteraryArchiveFoundation."

-Youprovideafullrefundofanymoneypaidbyauserwhonotifies

youinwriting(orbye-mail)within30daysofreceiptthats/he

doesnotagreetothetermsofthefullProjectGutenberg-tm

License.Youmustrequiresuchausertoreturnor

destroyallcopiesoftheworkspossessedinaphysicalmedium

anddiscontinuealluseofandallaccesstoothercopiesof

ProjectGutenberg-tmworks.

-Youprovide,inaccordancewithparagraph1.F.3,afullrefundofany

moneypaidforaworkorareplacementcopy,ifadefectinthe

electronicworkisdiscoveredandreportedtoyouwithin90days

ofreceiptofthework.

-Youcomplywithallothertermsofthisagreementforfree

distributionofProjectGutenberg-tmworks.

1.E.9.IfyouwishtochargeafeeordistributeaProjectGutenberg-tm

electronicworkorgroupofworksondifferenttermsthanareset

forthinthisagreement,youmustobtainpermissioninwritingfrom

boththeProjectGutenbergLiteraryArchiveFoundationandMichael

Hart,theowneroftheProjectGutenberg-tmtrademark.Contactthe

FoundationassetforthinSection3below.

1.F.

1.F.1.ProjectGutenbergvolunteersandemployeesexpendconsiderable

efforttoidentify,docopyrightresearchon,transcribeandproofread

publicdomainworksincreatingtheProjectGutenberg-tm

collection.Despitetheseefforts,ProjectGutenberg-tmelectronic

works,andthemediumonwhichtheymaybestored,maycontain

"Defects,"suchas,butnotlimitedto,incomplete,inaccurateor

corruptdata,transcriptionerrors,acopyrightorotherintellectual

propertyinfringement,adefectiveordamageddiskorothermedium,a

computervirus,orcomputercodesthatdamageorcannotbereadby

yourequipment.

1.F.2.LIMITEDWARRANTY,DISCLAIMEROFDAMAGES-Exceptforthe"Right

ofReplacementorRefund"describedinparagraph1.F.3,theProject

GutenbergLiteraryArchiveFoundation,theowneroftheProject

Gutenberg-tmtrademark,andanyotherpartydistributingaProject

Gutenberg-tmelectronicworkunderthisagreement,disclaimall

liabilitytoyoufordamages,costsandexpenses,includinglegal

fees.YOUAGREETHATYOUHAVENOREMEDIESFORNEGLIGENCE,STRICT

LIABILITY,BREACHOFWARRANTYORBREACHOFCONTRACTEXCEPTTHOSE

PROVIDEDINPARAGRAPHF3.YOUAGREETHATTHEFOUNDATION,THE

TRADEMARKOWNER,ANDANYDISTRIBUTORUNDERTHISAGREEMENTWILLNOTBE

LIABLETOYOUFORACTUAL,DIRECT,INDIRECT,CONSEQUENTIAL,PUNITIVEOR

INCIDENTALDAMAGESEVENIFYOUGIVENOTICEOFTHEPOSSIBILITYOFSUCH

DAMAGE.

1.F.3.LIMITEDRIGHTOFREPLACEMENTORREFUND-Ifyoudiscovera

defectinthiselectronicworkwithin90daysofreceivingit,youcan

receivearefundofthemoney(ifany)youpaidforitbysendinga

writtenexplanationtothepersonyoureceivedtheworkfrom.Ifyou

receivedtheworkonaphysicalmedium,youmustreturnthemediumwith

yourwrittenexplanation.Thepersonorentitythatprovidedyouwith

thedefectiveworkmayelecttoprovideareplacementcopyinlieuofa

refund.Ifyoureceivedtheworkelectronically,thepersonorentity

providingittoyoumaychoosetogiveyouasecondopportunityto

receivetheworkelectronicallyinlieuofarefund.Ifthesecondcopy

isalsodefective,youmaydemandarefundinwritingwithoutfurther

opportunitiestofixtheproblem.

1.F.4.Exceptforthelimitedrightofreplacementorrefundsetforth

inparagraph1.F.3,thisworkisprovidedtoyou'AS-IS,'WITHNOOTHER

WARRANTIESOFANYKIND,EXPRESSORIMPLIED,INCLUDINGBUTNOTLIMITEDTO

WARRANTIESOFMERCHANTIBILITYORFITNESSFORANYPURPOSE.

1.F.5.Somestatesdonotallowdisclaimersofcertainimplied

warrantiesortheexclusionorlimitationofcertaintypesofdamages.

Ifanydisclaimerorlimitationsetforthinthisagreementviolatesthe

lawofthestateapplicabletothisagreement,theagreementshallbe

interpretedtomakethemaximumdisclaimerorlimitationpermittedby

theapplicablestatelaw.Theinvalidityorunenforceabilityofany

provisionofthisagreementshallnotvoidtheremainingprovisions.

1.F.6.INDEMNITY-YouagreetoindemnifyandholdtheFoundation,the

trademarkowner,anyagentoremployeeoftheFoundation,anyone

providingcopiesofProjectGutenberg-tmelectronicworksinaccordance

withthisagreement,andanyvolunteersassociatedwiththeproduction,

promotionanddistributionofProjectGutenberg-tmelectronicworks,

harmlessfromallliability,costsandexpenses,includinglegalfees,

thatarisedirectlyorindirectlyfromanyofthefollowingwhichyoudo

orcausetooccur:(a)distributionofthisoranyProjectGutenberg-tm

work,(b)alteration,modification,oradditionsordeletionstoany

ProjectGutenberg-tmwork,and(c)anyDefectyoucause.

Section2.InformationabouttheMissionofProjectGutenberg-tm

ProjectGutenberg-tmissynonymouswiththefreedistributionof

electronicworksinformatsreadablebythewidestvarietyofcomputers

includingobsolete,old,middle-agedandnewcomputers.Itexists

becauseoftheeffortsofhundredsofvolunteersanddonationsfrom

peopleinallwalksoflife.

Volunteersandfinancialsupporttoprovidevolunteerswiththe

assistancetheyneedarecriticaltoreachingProjectGutenberg-tm's

goalsandensuringthattheProjectGutenberg-tmcollectionwill

remainfreelyavailableforgenerationstocome.In2001,theProject

GutenbergLiteraryArchiveFoundationwascreatedtoprovideasecure

andpermanentfutureforProjectGutenberg-tmandfuturegenerations.

TolearnmoreabouttheProjectGutenbergLiteraryArchiveFoundation

andhowyoureffortsanddonationscanhelp,seeSections3and4

andtheFoundationwebpageathttp://www.gutenberg.org/fundraising/pglaf.

Section3.InformationabouttheProjectGutenbergLiteraryArchive

Foundation

TheProjectGutenbergLiteraryArchiveFoundationisanonprofit

501(c)(3)educationalcorporationorganizedunderthelawsofthe

stateofMississippiandgrantedtaxexemptstatusbytheInternal

RevenueService.TheFoundation'sEINorfederaltaxidentification

numberis64-6221541.ContributionstotheProjectGutenberg

LiteraryArchiveFoundationaretaxdeductibletothefullextent

permittedbyU.S.federallawsandyourstate'slaws.

TheFoundation'sprincipalofficeislocatedat4557MelanDr.S.

Fairbanks,AK,99712.,butitsvolunteersandemployeesarescattered

throughoutnumerouslocations.Itsbusinessofficeislocatedat

809North1500West,SaltLakeCity,UT84116,(801)596-1887,email

business@pglaf.org.Emailcontactlinksanduptodatecontact

informationcanbefoundattheFoundation'swebsiteandofficial

pageathttp://www.gutenberg.org/about/contact

Foradditionalcontactinformation:

Dr.GregoryB.Newby

ChiefExecutiveandDirector

gbnewby@pglaf.org

Section4.InformationaboutDonationstotheProjectGutenberg

LiteraryArchiveFoundation

ProjectGutenberg-tmdependsuponandcannotsurvivewithoutwide

spreadpublicsupportanddonationstocarryoutitsmissionof

increasingthenumberofpublicdomainandlicensedworksthatcanbe

freelydistributedinmachinereadableformaccessiblebythewidest

arrayofequipmentincludingoutdatedequipment.Manysmalldonations

($1to$5,000)areparticularlyimportanttomaintainingtaxexempt

statuswiththeIRS.

TheFoundationiscommittedtocomplyingwiththelawsregulating

charitiesandcharitabledonationsinall50statesoftheUnited

States.Compliancerequirementsarenotuniformandittakesa

considerableeffort,muchpaperworkandmanyfeestomeetandkeepup

withtheserequirements.Wedonotsolicitdonationsinlocations

wherewehavenotreceivedwrittenconfirmationofcompliance.To

SENDDONATIONSordeterminethestatusofcomplianceforany

particularstatevisithttp://www.gutenberg.org/fundraising/pglaf

Whilewecannotanddonotsolicitcontributionsfromstateswherewe

havenotmetthesolicitationrequirements,weknowofnoprohibition

againstacceptingunsoliciteddonationsfromdonorsinsuchstateswho

approachuswithofferstodonate.

Internationaldonationsaregratefullyaccepted,butwecannotmake

anystatementsconcerningtaxtreatmentofdonationsreceivedfrom

outsidetheUnitedStates.U.S.lawsaloneswampoursmallstaff.

PleasechecktheProjectGutenbergWebpagesforcurrentdonation

methodsandaddresses.Donationsareacceptedinanumberofother

waysincludingchecks,onlinepaymentsandcreditcarddonations.

Todonate,pleasevisit:http://www.gutenberg.org/fundraising/donate

Section5.GeneralInformationAboutProjectGutenberg-tmelectronic

works.

ProfessorMichaelS.HartistheoriginatoroftheProjectGutenberg-tm

conceptofalibraryofelectronicworksthatcouldbefreelyshared

withanyone.Forthirtyyears,heproducedanddistributedProject

Gutenberg-tmeBookswithonlyaloosenetworkofvolunteersupport.

ProjectGutenberg-tmeBooksareoftencreatedfromseveralprinted

editions,allofwhichareconfirmedasPublicDomainintheU.S.

unlessacopyrightnoticeisincluded.Thus,wedonotnecessarily

keepeBooksincompliancewithanyparticularpaperedition.

EacheBookisinasubdirectoryofthesamenumberastheeBook's

eBooknumber,ofteninseveralformatsincludingplainvanillaASCII,

compressed(zipped),HTMLandothers.

CorrectedEDITIONSofoureBooksreplacetheoldfileandtakeover

theoldfilenameandetextnumber.Thereplacedolderfileisrenamed.

VERSIONSbasedonseparatesourcesaretreatedasneweBooksreceiving

newfilenamesandetextnumbers.

MostpeoplestartatourWebsitewhichhasthemainPGsearchfacility:

http://www.gutenberg.org

ThisWebsiteincludesinformationaboutProjectGutenberg-tm,

includinghowtomakedonationstotheProjectGutenbergLiterary

ArchiveFoundation,howtohelpproduceourneweBooks,andhowto

subscribetoouremailnewslettertohearaboutneweBooks.

EBookspostedpriortoNovember2003,witheBooknumbersBELOW#10000,

arefiledindirectoriesbasedontheirreleasedate.Ifyouwantto

downloadanyoftheseeBooksdirectly,ratherthanusingtheregular

searchsystemyoumayutilizethefollowingaddressesandjust

downloadbytheetextyear.

http://www.gutenberg.org/dirs/etext06/

(Or/etext05,04,03,02,01,00,99,

98,97,96,95,94,93,92,92,91or90)

EBookspostedsinceNovember2003,withetextnumbersOVER#10000,are

filedinadifferentway.Theyearofareleasedateisnolongerpart

ofthedirectorypath.Thepathisbasedontheetextnumber(whichis

identicaltothefilename).Thepathtothefileismadeupofsingle

digitscorrespondingtoallbutthelastdigitinthefilename.For

exampleaneBookoffilename10234wouldbefoundat:

http://www.gutenberg.org/dirs/1/0/2/3/10234

orfilename24689wouldbefoundat:

http://www.gutenberg.org/dirs/2/4/6/8/24689

AnalternativemethodoflocatingeBooks:

http://www.gutenberg.org/dirs/GUTINDEX.ALL

***END:FULLLICENSE***