THE

LOST TEIBES
AND

THE SAXONS OF THE EAST AND

OF THE WEST,
WITH

NE^W VIE^^TS OF BUDDHISM,

AND

f nitslati0iis

0f |lotk-|lei:0rh

|iiMa-

BY

GEORGE MOORE,
HEHBEB OF THB

M.D.,

BOTAIi COLLEOB 09 ]^HTSICIAIfS, LONDON, ETC.

Not dull or barren are the winding ways

Of hoar antiquity ; but strewn with flowers.
Babtoit.

LONDON:
LONGMAN, GREEN, LONGMAN, AND ROBERTS.
MDCCCLXI.
[The right of translation

is

reserved.}

^-'>''

PREFACE.
The

inquiry pursued in this volume was undertaken

as an occasional diversion

from the pressure of severer

demands upon the mind, and formed only an

inci-

dental part of a larger investigation concerning the

ethnology of the East.

Though the

considered in this inquiry

may

several subjects

for the

most part be

unpromising to the multitude of readers who make

a pastime of books, and to interest
quire a very different treatment, yet

the appearance of this

justified

it

is

re-

hoped that

work before the public

will be

by proving worthy of the attention of those

numerous

intelligent persons

in the distribution of
1

whom would

who

look for meaning

mankind.

have thankfully to acknowledge the kindness of

Mr. Norris, through

whom

have been permitted to

copy and to publish anything contained in the publications of the

Eoyal Asiatic Society.

In recording

kindness, I cannot but mingle deep regret with sincere gratitude in recalling the great obligation I

under to the

late

at Oxford, H.

H. Wilson, who

tion to

am

very learned Professor of Sanscrit

first

directed

my

atten-

Buddhism, and indicated the books best suited

PREFACE.

IV

to assist

my

Inquiry.

have infringed upon a right

in copying an engraving from a

work by Lieut. -Colonel

Cunningham, on " The Bhilsa Topes," but

I believe

he will forgive the liberty in consideration of the

fact

that I would have sought his permission, but found

he was engaged in his important duties in India.

volume

will not be displeased if this

promote the
antiquities

He

any degree

in

knowledge of those interesting

fuller

which he has so admirably laboured to

discover and elucidate.

I

would only add

that,

should

it

be

to have readers capable of correcting

my

privilege

any errors con-

cerning matters of fact referred to in this volume,

or of throwing any light on the inquiry

itself,

I shall

be thankful to receive any communication to that

effect.

Since the completion of this work,

covered

Hebraic

which,

inscription,

have

dis-

graven in

ancient Pali characters, stands mysteriously manifest

on the wall of a rock-temple in Kanari, about twenty

miles from

Bombay.

afford a clue to the

As

this

remarkable record

meaning of

may

certain obscure pas

sages in other inscriptions given in the latter chapters

of this work, a literal translation

admitted in this place, the

rendering being reserved
occasion.

Hitherto

the

be properly

vindication of the

full

for

may

original

more convenient
seems

to

remained without any attempt at interpretation.

have

PREFACE.

taken by James Bird, Esq., Secretary of

fac-simile,

Bombay

the

Asiatic Society, will be found

entitled " Historical Researches

volume

interesting

in his

on the Origin and Principles of the Bauddha and

Jaina Religions."*

The numbers merely

indicate

of the

the lines

original.
The

(1)

as that

f of the winepress from the white gushing

soft flowing

which

sets

me at

rest

of

Saka

is

it

that

is

the refining of the fruit, (2)

ministered to thee.

my

the fruit of

low was glowing red;

lip

(3)

Lo, the worship [or blood]

his garden \_paradise\

behold

it

is

blachened.

aroused would have their rights, for they were cast

parting of

Dan,

(5)

one grew mighty

And

the

is

Behold what thou possessest, yea, even theglad-

very grace of his mouth.

soraeness in

my drink,

fruit is

who being

delivered

was

your religion had saved

(4)

which Cyrus

down

at the cry of the

perfectly free.

(6)

laid

His people being

every

even him from uncleanness.

mouth, enkindling them, brought the Serim J together

from the race of Harari.^ (7) My mouth also hastened the rupture, and
his \_Salca's]

as one obeying

gious decree

my

hand thou

his bow.

is

inflicted equality

(8)

turns aside.

the freedom of the polluted

destruction, oppression
twice.

(10)

didst sing praise.

is

and

He who

My gift
penitence.

strife;

reli-

complains of the presence of the

freedom to him who

is

(9)

As

to

Dan

is

fettered,

his unloosing

was

he stoutly turned away, he departed

The predetermined thought

deemed of Kasha wandered about

unclean one, his

is

a hand prepared.

like the [flock] over driven.

The
(11)

prepared was the ready, yea, Gotha, that watched for the presence of

re-

The

Dan,

aiforded concealment to the exile whose vexations became his triumphs

and Saka
vices of

also,

being reinvigorated by the Calamity, purified the East, the

which he branded.

* Plate

44. 14.

t Rakak

rakt, applied

to the refining of wine, &c.

Letters, as if by

another hand, stand above, in the original, which give the sense of perfect

emptiness of

fruit.

Serim Seres

the cause of

much

(free,

or princes [?]).

doubtful discussion.

people called Seres have been

See Latham's Ethnological Essays.

People of the hill-country of Ephraim are so called

2 Sam.

xxiii. 11,

33,

PKEFACE.

VI

Assuming the

correctness of this rendering,

it

pre-

and most suggestive corroboration of

sents a singular

the conclusions arrived at in this volume, as to the

connexion and origin of the Danes, the Goths, and

we here

the Saxons

f"*

named Dan

distinctly associated with the

since

find a people or tribe

the people of Saka, while Cyrus,

well-known king of Persia,

is

who can

Goths and
only be the

poetically referred to as

the desolator of the teacher of Buddhism, Saka,

was

certainly the

and therefore

it

who

same as Godama^ the king of Kasha;

may

not unfairly be inferred that the

destruction of Kasha, mentioned in other inscriptions

n this volume, was caused

quests

by Cyrus, whose con-

extended over Northern India, as well as

Bactria and the country of the Massagetae, amongst

whom,

as Herodotus relates, he

met

considering the relation of the tribe of

Goths,

whom

Dan with

it

may

be interesting to re-

that in the distribution of the

tribes that of

the

have endeavoured to identify with

the Gittites (p. 149, n.),

member

In

his death.

Dan embraced

Israelitish

the country of the Gittites

or people of Gath.

G. M.
Hastings

Dec, 15, 1860.

CONTENTS.

INTRODUCTION.
THE HEBBEW BOOK

A.ND

THE HEBEEW PEOPLE

CHAPTER
EZEKIEL'S TISION

THE

LIGHT

CHAPTER
Israel's perveesion, waexing,

HOW AND WHERE

DID THET GO

eecovert

.17

IV.
.

VI.

123
VII.

THE AFGHANS AND THEIR AFFINITIES

CHAPTER
THE BUDDHISTS AND THE SAKAI

80

105

CHARACTERISTICS, TRACES, NAMES

CHAPTER

V.

CHAPTER

47

67

CHAPTER
.

III.

THE HEBEEW INFLUENCE AND THE SAXON EACE

new names

CHAPTER

Israel's

II.

a;n^d

CHAPTER

paob

I.

THE CLOUD

I:N^

...

....

143

VIII.

161

CONTENTS.

Vlii

CHAPTER

IX.

THE DOCTEINES OP SAZTA-BTJDDHA

180

CHAPTER
BUDDHISTIC SYMBOLS

X.

THEIE OBIGIN AND SIGNIFICANCE

CHAPTER

XI.

BUDDHISTIC CAYES AND INSCEIPTIONS

CHAPTER

XII.

THE INSCBIPTIONS AT GIENAE AND DELHI

CHAPTER

....
....
.

THE INSCEIPTION ON FEEOZ's PILLAB

....

XVII.

THE SAXON DEEIVATION AND DESTINY

CHAPTER

288

320

XVI.

THE EELATION OF THE INSCEIPTIONS TO PEOPHECY

265

301

CHAPTER XV.

CHAPTER

227

XIV.

INSCEIPTIONS FOUND AT DELHI

CHAPTER

206

XIII.

SEPULCHEAL INSCEIPTIONS IN AEIAN CHAEACTEES

CHAPTER

....

332

349

XVIII.

THE KABENS AND THEIE TEADITIONS

359

APPENDIX

381

INDEX

...

409

LIST OF ILLUSTRATIONS.

Plate of Coins

to face

page 156

Bas-relief at Sakchi

171

Illustrations from a Buddhist

Medal

196

Symbols from Bas-reliefs

215

Alphabets

232

Inscriptions from

"

Joonur"

233

Illustrations from Cave-temple at "Joonur"

243

Inscription from Btrath

251

Fag-simile of the Girnar Inscription

269

Sepulchral Inscriptions and Coins

Maniktala

from Jelalabad and

293

Delhi Inscriptions:

North Compartment

303

West Compartment

306

South Compartment
East Compartment

.-

309
312

THE LOST TEIBES AND THE SAXONS OF THE

EAST AND OF THE WEST.

INTRODUCTION.
THE HEBREW BOOK AND THE HEBREW PEOPLE.

The
of

history of the world predicts the consummation

all

history in a higher standing of our

The darkness

humanity.

of the past

of good

or

of

become

to

Hence with every

the enlightenment of the future.

prophecy,

is

common

we

evil,

find a picture

of the moral condition on which that prophecy

grounded
is

and the general upshot of

all

is

foreseeing

a vision that reveals the dominion of knowledge

over ignorance, and of light over darkness.

are,

There

however, specific predictions in that marvellous

Book on which

Christians found their faith, and the

fulfilment of such predictions has hitherto sustained

the authority of that Book, not only as a record, but

as a

means of throwing

light into the dark passages

of current history, onwards to the end.

feeling

that the truth of that

slight degree,

it,

will,

with a

in

some

be elucidated by this volume, that the

attention of the

subject of

Book

It is

general reader

is solicited

which, though interesting in

to the

itself to in-

INTRODUCTION.

minds,

quisitive

The Bible

first

doubly so to Biblical students.

Is

gave Englishmen an interest in the

now by

East, and

demands upon

its

their hearts,

binds them to concern themselves about

But

transpiring there.
is

necessary to see

its

that

is

to understand the present,

it

all

connexion with the past and

the future.

A portentous
Oriental,

cloud has long hung over

all

that

is

and that cloud spreads, with the elements

bosom.

mighty, and

of a terrible conflict in

its

perhaps final struggle

coming amongst the leading

tribes of

and

men

is

in defence of their traditional creeds

superstitions, against the faiths that are

upon

positive intelligence, the

knowledge of what the

Divine Mind has actually done, and

religions that

are

based

respectively

is

doing.

The

symbolized by the

Lotus, the Crescent, and the Cross, are energising

their votaries afresh.

The

Crescent, the

dimly reflected and changeful

religion inculcated

It

light,

emblem of a

symbolises the

by the sword-bearer, Mahomet.

comes between the highest form of traditional

heathenism, that feeling after God, whose purest em-

blem
is

is

the water-born Lotus, and the Cross, which

the sign of the divine self-sacrifice that destroys sin

and death.

To

the Crescent, as partaking of the

ignorant presumption of a deistic paganism with

its

lunar archaism, belonged the power of beating do^vn

idolatry;

but

it

also held

sword to sword against that

form of the Cross which was borne as a banner

before such Christian conquerors as Constantine and

THE HEBREW BOOK AND THE HEBREW PEOPLE.

When such
Church and Roman

when

Charlemagne.

conquerors cease,

Greek

Church, East and West,

guns and

find no defence in emperors with great

plausibilities,

the Crescent will wane into the morning

and Turks and Arabs

starlight of a better promise,

will listen to the

Word

that speaks of eternal peace.

If Christian nations, so called, wield the sword with

greater force than other nations,

their
is

power

is

in

armaments

an energy belonging

them

to discern

alone,

it

is

but because there

to their belief

where

strength

all

not because

which enables

lies,

and which,

while conferring validity on their social and

ganizations, inspires

of

general

them with an

irrepressible love

represented by the Cross

is

divine,

gives a sense of authority to those

obey
it

to

As

it.

The

and freedom.

intelligence

and therefore

who

receive

man

policy, it

render a nation determined and ready to

to

speaking,

the

as well as

own

CommerCross represents the Hebrew

the Christian, and so it would

subjugate other people to

element

and

as a faith only so far received as

modify the theory of government and

cially

idea

a faith pertaining to the individual,

subdues the

tends

civil or-

its

laws.

conquer only to tax and supply trade, but, religiously

speaking, the Cross represents the missionary spirit.

In both respects the Cross

is

It converts the peoples that

have no previous religious

literature,

no Koran, no Shasters, no Vedas, but

wars with those that have.

bow down

necessarily aggressive.

to

it

Mere idolaters are to

the physical power and scientific skill

b2

INTRODUCTION.

by the nations that

possessed, as a matter of course,

worship the Author of law and creation but those

;

who

are spiritually ruled

by a written creed which

assumes a divine authority will oppose Christianity or

the Cross with the obstinacy of mental conviction.

Hence the

with the people sym-

difficulty of dealing

by the Crescent and the Lotus. As the

Crescent took the sword, it will perish by the sword.
But the Lotus represents another principle, which

bolized

logically brings

it

into contact with Christianity as a

rival appealing to the

minds of men on the grounds

of conscience and truth.

Buddhists, of

probably

assist

Buddhism
creeds, if

whom

quarter of mankind are

the Lotus

is

the symbol.

It will

understand the relations

us to

of

to the earlier states of society and to other

we

trace the origin of that symbol.

we

first place,

find that

the

In the

Lotus was a sacred

symbol with the ancient Egyptians, and thus

beautiful symbol, like very
India, connects

it

of the mythology of

with Egypt a circumstance, ethno;

logically considered, of

The Lotus,

much

this

much

interest

and importance.

as a sacred symbol, assumes this conventional

T'^

\[

form amongst the hieroglyphics.

The normal number

of the petals of

the lotus

Here we

is

twelve.

see six

of them in profile, divided by the calyx

into threes, thus presenting a triple triplet ; which, in-

terpreted Buddhistically, as well as after the

of the Egyptians,
potentiality,

that

would probably
is

manner

signify perfect

to say, existence sustained

by

THE HEBREW BOOK AND THE HEBREW PEOPLE.

Now,

Omnipotence.*

interesting to observe that

it is

from a very early period the

symbol of the
lily

Israelites

used

the

be disputed whether the

introduced by Solomon amongst the sacred sym-

was the

bols of the temple

but there
it

may

It

lily.

is

Kings

lotus (1

reason to think that

it

26);

vii.

was, and that

was the accepted symbol representing the twelve

tribes of Israel.

If so,

had probably been

it

their

symbol from the time of their sojourn in Egypt,

where Moses acquired that learning, so much of which

That the common

appears in his writings.

Palestine might afterwards supersede

it is likely,

cause the lotus was not there indigenous.

however, might well

S3^mbolise

lily

of
be-

The lotus,

the tribes by

the

twelve overlapping petal-leaves, seemingly divided,

as

Moses divided them, into four bands, consisting of

three tribes in each.

The Jews

of the lily to this day.

retain this significance

In their service on the day of

atonement they use these words

" Thou,

who

chosen this day in the year, and appointed

balm and cure

for the nation likened

when thy temple

(

p.

unto the

lily,

390.) Whether the lotus was a

symbol of Israel or not,

is Avell

as a

existed aforetime in Jerusalem. "f

The Jew^ by Myer,

Buddhists

it

hast

its

use as a symbol by the

known, and

if

we

succeed, as

we

* " The lotus leaves and flowers are supported upon stalks about a yard
The calyx is divided into four, embracing the flower, resembling a
gigantic magnolia flower, the ideal of elegant cups, a foot in diameter, oi' a
rosy colour, very brilliant towards the edges. These rosy petals, or leaves
of the corolla, are normally a dozen, and overlap each other like tiles upon
a rool"." ' Household Words," Sept. 5, 1857, p. 230.
f " Israel shall grow as the lily." Hos. xiv. 5.
long.

INTRODUCTION.

6
hope, In tracing
force of
will be

Buddhism

to an Israelitish origin, the

what has been stated concerning the

more

lotus

evident.

But, for the present, let us turn

symbol to our own

it is

away from

the Cross that

is

this

conquering

the enemies of civilization, and, with the open Bible,

especial energy to the

gives

Saxon

race.

Though

reason and the teaching of history would convince us

must

that heathendom

from other

perish, yet it is

pages than those of history that

we gather

telligence that associates the downfal of

the in-

heathendom

The burdens

with the diffusion of Israelitish ideas.

of the prophets are heavy with predictions, pointing

to

two grand events

tion of the

only to

Hebrew

the dispersion and

people.

the restora-

These things are

trifles

That people are the proof that their

triflers.

prophets spoke the truth, and the Western world

feels

much

of their significance.

ever amongst
future.

This

them pointing

we

There

to their past

is

Hand

and to their

see only in relation to the tribes of

Judah and Benjamin. Where are the other tribes?

Emphatically lost, and yet there must be a spirit
stirring amongst them that stirs the world.
Can
they ever be found

influence, position,

and transformations may be

cated, though,

Perchance not but that their

;

as a nation,

distinguished, will be

shown

they

indi-

may be no more

in this volume.

The way of the kings of the East, or rather the

kings that come from the sunrising, is to be prepared
by the drying-up of the Euphrates. Whatever that

THE HEBREW BQOK AND THE HEBREW PEOPLE.

may mean,

it is

generally understood that the people

must be of
since the Jews

referred to are Hebrew, and, if so, they

the Lost Tribes, Israelites, Beni-Israel,

have never been hidden, and their seat

Our

East.

may throw some

research

new ideas,

like

not the far

light

mode and manner

question; but, as the

present some

is

of

on this
it

may

images seen in obscurity,

the reader will kindly refrain from hasty conclusions,

and consent to

The

feel his

way along with

the

^vriter.

interest of the subject is not small, for the nature

of the inquiry involves the consideration of some of

the greatest problems of man's history.

Could the Ten Tribes be traced, we should find a

key to much that

is

hidden in the history of the

world and in the Bible, our understanding would

be enlarged, and our faith confirmed.
attention in the right direction
face of

Time more

over

and obtain a

it,

clearly

By

we should

through the

fuller insisrht of tlie

veil

fixing
see the

thrown

wisdom and

the providence concerned in the distribution of the

human
intellect

races, for the higher

and energies

in the

development of man's

commerce and the war-

fares of the world.

Traces of the Lost Tribes have been supposed to

be found in Mexico* and in Malabar,f in England J

and in Japan. The Afghans claim to be the very
* See Simon's work on Israel in America.
t C. Buchanan on the Hebrews in Malabar.
J Wilson on our Israelitish origin.
Dr. Bettelheim on Loochoo and Japan.

" Christian Researches.'

INTRODUCTION.

8
people,

and their claims are sustained by many

gent witnesses.

Abyssinia

also

is

said to possess

some of them, and even Central Africa

evidence of their presence.*

intelli-

is

not without

In short, the learned

have discovered Israelitish influence in every land,

" from China to Peru."
that there

is

What is our inference? Why,

truth in that prophecy which said that

Israel should be

sown among the

up, and yet not lost. (Hos.

Amongst

viii.

nations, swallowed

8.)

the most civilized nations the

Hebrew

known and acknowledged; but this, as

already observed, is due to the Book which we have
derived from the Hebrew nation, and to the dispersion of the Jews, who are popularly supposed to

influence

is

include the whole house of Israel;

but the Jews

themselves very properly regard themselves as

tinct

dis-

from the Ten Tribes who revolted from the

throne of David.

We

filled in relation to

perceive that prophecy

the

Jews

is ful-

as dispersed; but

we

* There are multitudes of Jews, in every variety of condition, in the

north of Africa but there are probably more of the Hebrew race far within
the interior, about Timbuctoo and the Lake Tsad, and still further to the
To the latter we should look for traces of their connexion with the
south.
Lost Tribes. It is well known that the Gha and other Negro tribes have
numerous well-marked Jewish characters in their religious observances.
A paper by Mr. Hanson, a native preacher, read before the British AssociaNow, unless
tion of Science, at Swansea, 1848, leaves no doubt of the fact.
we suppose that the Hebrews were derived from the interior of Africa, we
must suppose that the Hebrews have penetrated there, and thence diffused
the elements of civilization, and prepared the centre of the land of Ham for
the blessings of Christianity and the new order of universal government to
;

be at

last established.

Christian and scientific missionaries will probably

soon afford us more light on the subject.

Man," p. 476.

See Latham's

**

Varieties

of

THE HEBREW BOOK AND THE HEBREW PEOPLE.

require larger views, both of nations and of prophecy,

in order to discover the influence of the

The

dispersion of the

nations

who have

Jews

Ten

Tribes.

a testimony to those

is

received Christianity

the principle on which prophecy

but, viewing

constructed,

is

we

should expect to find the history of other nations

by the prophecies that refer to the disperand influence of the Ten Tribes. The following

illustrated

sion

pages are intended to point attention to them, with

a view to trace their connexion with the nations of
India,
earth.

and with

As

testimony,

all

the

kindreds of the

civilized

the Bible will be quoted as authoritative

may

it

be well to state the writer's views

with regard to the character and scope of that

mony.
direct

and

it

The Book assumes

to be the record of the

and divine teaching which

appeals

to

two

its

especial

writers enjoyed,

modes of

in respect to the truth of its pretensions

adaptation of

man; and,
in

human

first

proof

its

testi-

proof

first,

the

doctrines to the spiritual wants of

secondly, the fulfilment of its predictions

history and in individual experience.

is

the pleading of the Inspirer of the Book,

through the words contained in

soul; the second
sufficiently

The

is

it,

with a man's own

a demonstration to those

instructed to

observe

the

who

are

coincidence

between the events foretold and the real history of

Divine Providence amongst mankind.
that of the Perfect Being to
being,

man

The appeal

is

as an intelligent

capable of understanding that

worlds and

souls are governed on the principles of righteousness

10

INTRODUCTIOK.

and

love.

We

are called on to observe the connexion

and relation between the moral and

tion of
is

man and

religious condi-

As humanity

the history of his race.

one in nature, so

providence.

is

of working towards

man

There

a unity

is

in the revelations of that

Being who made man.

The Creative

made

man

the worlds, moulded

Spirit

of dust, and inspired

the breathing soul with self-consciousness and

represented

as of course

whom He has
ciple

so

first to last.

will, is

concerned, that a being

endowed should apprehend the

He

on which

who

necessarily acts towards

prin-

man from

If this be true, then every glimpse of

the connexion between prophecy and history will

help us to connect the beginning of

man with

of man, the design of his creation with

In short, research of any kind

interesting

new

and important

as

it

is

the end

its fulfilment.

only so far really

enables us to perceive

evidence of the fact that the

Maker

of

man

is

ordering man's circumstances with respect to a foreseen

and predicted end,

man
to

in

which the moral relation of

to his Creator shall be demonstrated.

say, all

knowledge

is

That

is

perverted that does not

increase our faith in the perfection of the superin-

tending Intelligence, by proving to us that justice,

love,

wisdom, and omnipotence are one, and presiding

To know
God in that

alike over all the outo-oino-s of existence.

anything truly

is

thing, whether in

individual

to

know the

relation

experience.

will of

to history, creation, or

That the Divine Mind

expressed in man's united history

is

is

the doctrine of

THE HEBREW BOOK AND THE HEBREW PEOPLE.

the Bible

and

it is

only in that Book that

we

11

find a

bond of connexion between man and man through

all his

kindreds, from the beginning to the present,

and to the end.

tendency to
his

Without that Book each man has a

isolation, limited

only by the interests of

immediate relationships; but with that Book we

become conscious of our

known and

all

relation to all that can be

that can be

by any people

felt

in

any

period of the world.

These observations bear largely

on our

we propose

subject, for

seeking after the

remnants and ramifications of that peculiar people

who were

selected, trained

and judged, and scattered

for the very purpose, as the prophets inform us, that

mankind

in general

might learn more concerning the

methods of the divine government, as that of a just

God and a Saviour.

Our inquiry instructs us
authentic, inspired,
trine.

to the value of an

and well-preserved book of doc-

Without a Bible every man who could might

write his

own

Bible,

and constitute

his decaloo^ue accordinof to his

men would let

find a man who

as other

cannot

as

own

his doctrines
desires,

and as far

him, act accordingly.

deeds, no divine doctrines,

and

We

needs no record of divine

no

history,

no prophecy to

him up to the height of his

own capacity for improvement and where there are
none of those things the mind dwindles down to a
instruct him, and to keep

state of spiritual inanition, or lapses into barbarism

and savageness.

Man must

ciples evinced in deeds

believe in moral prin-

and doctrines above

his

own

12

INTRODUCTION.
" Unless a

impulses in order to his elevation.

how poor a
He must have faith in God as

erect himself above

man!"

Himself, that

is,

His

himself,

thing

revealing

all

that pertains to the

As a

well-being of man, before he can be improved.

cannot intend to act

is

through some medium, as

will,

the Author and Finisher of

man

man

if

he believes he cannot, so

neither can he aim at a higher position morally and

intellectually without evidence that

man may

He must see a human example of the

know how it may become his. Divine
it.

implies communication in words as to

able and possible, and
nication

as

felt

Hence

another.

further implies

and

teaching
is

desir-

its

revelation has always taken

two

first,

chief forms, alike interesting to thinking

prophesying as

fact,

commufrom one human mind to

it

truth

what

attain

foreshowing

men

the working

out

of

human hismode and medium of wor-

divine moral government in relation to

tory; and, secondly, the

shipping

God

as evinced in doctrines

and taught by

divine deeds in the past history or experience of men.

Hence, the book containing a record of such deeds

essential to the perpetuation of pure religion;

is

and

hence, too, the necessity for the general diffusion of

the instruction contained in that book.

Men
there

everywhere believe that there has been or that

still

is

a revelation.

All

men

believe in the

best book, morally speaking, of which they

hence, every people that has

know;

a literature has

its

authoritative book or books, and every nation respects

THE HEBREW BOOK AND THE HEBREW PEOPLE.

13

other nations just according to that nation's estimate

of the written
nations.

religious

code belonging to

government of India

Is not the

those

in English

hands partially paralysed, notwithstanding our conquests, because,

though professing to be Christian,

has yet been afraid, from the

open before those

Mahomedans

whom

in India

it

first,

it

to set the Bible

would govern?

The

have been truer to their Pro-

phet than Englishmen have been to their God; and

therefore,

though they would compel idolaters to

submit to the Koran, yet the Hindoos were ready

rather to band themselves with* those consistent alike

and

in their creed

their cruelty, than submit to milder

masters whose faith seemed to be only a compromise,

if it

were not the mere worship of

Mammon.

The

Indian government have charged the preachers of

the Cross with worse than foolishness, and yet the

sown by those very preachers has saved that

land.
Our Bible is our only credential, and woe be
unto us if we are ever ashamed of it
seed

Common

sense in every country having a book,

believes in the need of a

permanent word, or written

revelation; and hence the multitude of false Bibles

in the world.

but that law

is

The
really

necessity of a moral law

found written out plainly in no

book, and in no heart, but as

it is

volume of the Hebrews and yet

;

of Israel that

we

is felt

transcribed from the

it is

from the history

derive the deepest insight of the

consequences of breaking the laws of worship and

sociality.

It

was a speculative idolatry which led to

INTRODUCTION.

14

and final dispersion of the Ten Tribes

the deportation

produced by the most degrading

for that idolatry,

conceptions of the Divine attributes, gendered a wor-

common

ship of symbols that at once blinded the

mind, and hindered the people^s reception of God's

teaching in their history and by their inspired prophets, while

it

also

brought down their morality to

The Holy Land rejected

be no vain pursuit if we endeavour to

the low level of the heathen.

them.
trace

It will

some of the

Since

Rome

results in the dispersion of Israel.

with iron rule subjugated the nations

and trampled down the Holy

God taught

the words of

where the Son of

City,

life

to those

who

crucified

Him, the scattering of the Jews amongst the peoples

has been everywhere recognised as the judgment of

God for their rejection of his mercy. The trampling

down of the Holy Land by the worst of the Gentiles
(Ezek.

vii.

24),

and

its

division

by the Turks, has

been so visibly the fulfilment of prophecy,

that,

even

according to the creed of Mahomet, the Turks do not

own
it

for

it,

but only hold

some purpose

it

still

in keeping tiU

in reserve, or

God

till

requires

the punish-

Jews is complete, when they are again

The Jews themselves wait for their
to possess it.
restoration, and expect it soon. But still the scattered
families of Judah, as a wonder, a sign, and a witness,

ment

of the

stand apart, belonging to no nation, though ruling

the money-markets of
millions of

the world.

At

least seven

such witnesses testify to the people of

Christendom that prophecy

is

the light of

God

to

THE HEBREW BOOK AND THE HEBREW PEOPLE.

man.

There

is

15

warning and promise, as well as pro-

phecy, to the whole civilized world, in the present

state

and known history

of

scattered Jews.

those

But there are other Hebrews besides these who are

There are those tribes that
telling upon the world.
never returned from beyond the Euphrates to the Land
of

Promise.

Their history,

wisdom, power, and love of

They

too, will indicate the

Him who

are representatives of Joseph and

Manasseh; and the blessings that

phetic

scattered them.

mouth

the

of

fell

Ephraim and

from the pro-

aged Isaac, in

whom

all

the

families of the earth are to be blessed, are not void to

The Hand that rules the waves and

directs the streams of life is upon them ; though they
seemed but as a wild herd choosing their own way in
the desert, yet they are really led as if by a shepherd

the Lost Tribes.

amongst the mountains.

of the world's history
is

likely to fall

upon

is

Now

that the winding

at hand,

some sudden

their history

that the Author of prophecy

which

shall

up

light

show

God of providence.
who crucified their

the

is

The direct descendants of those

King are seen in every Christian land with the veil
upon their heart, but still reading the holy books
and observing the traditions of their

fathers,

and

proving to us the truth of prophecy in a manner

scarcely less than miraculous.
to

What

the Jews are

Christendom, the other outcasts of Israel, " the

remnant

left

in the East.

from Assyria,"

We

in the significant

will be to the heathen

seem to hear the voices of the dead

language put by the prophet into

INTRODUCTION.

16
the

of that outcast Israel, " After two days he

mouth

will revive us^ in the third

we

day he

shall live in his sight.^^

then,

is

(Hos.

will raise us up,

and

This

life,

vi. 1,

in faith, faith in their king Iinmanuel,

clared to be the Son of

" de-

God with power, by

We

resurrection of the dead."

are in the midst of

the third day from the date of IsraePs captivity

according to

St. Peter's call to

the

if,

remembrance, we are

and a

to regard a

day as

Jew would

scarcely understand the idea of an indefi-

nite period.
will

now

cations,

literally a

thousand years

But, not to discuss such points here,

pass on in search,

and then of

facts,

first,

we

of prophetic indi-

concerning the dispersion

Ten Tribes and their influence on the world.

When we have followed some of the traces of their
of the

dispersion,

we

shall be

prepared to consider what con-

iiexion can be discovered between that event, the

religious system of

Buddhism, and the formation of

the Saxon and Gothic nations.

THE TEEE OF BUDDHA.

17

CHAPTER L
EZEKIEL'S VISION

As

the

THE

prophet Ezekiel

LIGHT IN THE CLOUD.

addressed the words of

Jehovah to the captives of Israel, and was himself

one amongst them, we turn to his prophecies as the
most likely to contain those guiding indications of
which we are now in search. The prophet witnessed
the varied and degrading idolatries into which the
professed people of God had fallen.
Instead of testifying against the heinous sins connected with the

worship of idols and deified

ideas, those

who

possessed

the holy oracles had mingled the words of

the ritual of idols, confounded the doctrines

God with
of Heaven

with those of Hell, and, no longer seeking forgiveness

of sin

by the appointed

sacrifices,

and

at the

mercy-

wings of the golden cherubim, they

had profaned the holy place and the holy Name and,
seat beneath the

no longer looking

for the

Shechinah of Jehovah's

and gilded gods of

their own making, and sought no honour but such as
accorded with the obscenities, cruelties, and blasphepresence, they gloried in painted

mies of their

own abominable

habits.

witnessed this and was astonished.

He

The prophet
foresaw the

obstinate adherence of this people to their adopted

idolatries;

and, the Holy Spirit stirring his heart

ezekiel's vision

18

with holy indignation and abhorrence, caused the

words of burning truth to burst from his lips while

But

he denounced them as outcasts.

of Jehovah's

feeling

the Almighty must

still

in the

because of

retributions,

holiness, he felt, too, that the

yet,

wisdom and the

find utterance ;

his

love of

and therefore,

through the terrible array of wrath he saw, also, the

triumphs of mercy. Hence, in the prophecy spoken
against the rebellious house of Israel, the wondrous
course of a redeeming Providence is depicted upon
the cloud that bears the lightning and the thunder;
even the judgments that pursue the people in their
wanderings point ever to the eternal refuge.
The prophet opens his stupendous mission in awful
symbols, and in a manner worthy of the grand occasion, his

words and

his thoughts being alike divinely

appropriate to the purpose.

in the Spirit

Like

St.

on the Lord's day, an

John the

divine,

exile, alone in

but that angels came to him, the prophet seems

to look as if into the opened heavens, and, beholding
with the Spirit's eye future times and existences
unformed except in spirit, he foretells, with the dissoul,

tinctness of one describing

what he

sees,

the destinies

of Israel, and the results of their dispersion in relation to the world.

Let us imagine ourselves amongst the rocks above

the green and flowery banks of the river Chebar,*
as it flows in silvery smoothness through the open

by many a murmuring streamlet gushing

from the brown hiUs and scattering the gleams

valley, fed
do^v^l

* " Per

solitudines aboraeque aranis herbidas ripas," says

the river Chebar.

M.

1.

xW.

c. iii.

Ammiauus of

THE LIGHT IN THE CLOUD.

of the declining sunshine like things of
in the light.

A lonely man

19
life

rejoicing

slowly paces the green-

sward now with fixed gaze he bows his face towards

the ground, intent on reverent thoughts, and now
;

with keen eye upraised to the cloudless heavens, as if

he would penetrate the profoundity of the Infinite,

and see God.

He

stands Avith covered

brow

as he seems to con-

template some wondrous scene spreading out before

his

eye on the wide plain towards the north.

from thence with a vast cloud

upon its wings, turning rapidly upon its centre,
carrying fire in its bosom, and shedding an amber-

whirlwind

is

rolling on

coloured radiance around

its

path.

The appearance

of four living creatures proceeds from the whirling

and they look in the distance like human

beings.
But each has four faces and four wings, and
their feet are like those of a young heifer, narrow
and sharp, and hollow-soled and cloven, and they
cloud,

shine like burnished brass.

On

each of the four sides

of the advancing mystery there are faces and wings

and under the wings, human hands. Their wings

meet together above their heads, and they fly straight
forward in each direction, expanding as they fly, and
yet continuing united by their wings above.
Each
of the living beings has the face of a man, with the
face of a lion on the right side.
There are the faces
of a man, a lion, an ox, and an eagle appropriate to
each of the living beings.
They have each four
wings and four faces. Two of the four wings of each
creature are stretched out above and these join the
wings, each of the other, on all sides, and with the
;

c 2

20

ezekiel's vision

other two wings each

creature covers

body.

its

Thus w^inged and protected they go straight forward

as the spirit in them wills to move they turn not a?
if to determine where to go, but they move straight
;

on to every quarter of the world. There is a brilliance about them as of burning coals or flaming
lamps, and a flashing as of lightning.
Their whole
appearance

that of a fire of glowing coals, or of

is

torches in the wind flaring out sudden gleams of

brilliance, or, like the aurora-borealis^

flashes of brightness, or,

we

witness often in a

the lightning plays, with continuous

rising storm,
flashes,

as

with intercurrent

The

amidst the dark, rolling clouds.

living

beings themselves seem to change places, and pass

and repass with the speed of lightning.

first

See the

chapter of Ezekiel.

The meaning of the wondrous symbols is not manifest,

and, alas, our commentators give us

ing,

and

light

less

better to view
sense,

and of

on the subject.

little

Will

the subject in the light of

not be

it

common

scriptural, as well as of classical

in the emplojnnent of symbolical

language?

learn-

usage

By

this

means we may possibly obtain a clear meaning without any display of particular research, and that, too,
without presumption. We must remember that the
prophet
in

is

standing on the banks of the river Chebar,

Kurdistan,

heavens.
fiery

and looking towards

From

this quarter he beholds the whirling

cloud advancing towards him,

descries the

the northern

and then he

wondrous appearances proceeding out of

Now, according to prophetic usage, a whirlwind,

a cloud, and a fire signify a multitude of people

it.

THE LIGHT

THE CLOUD.

IN

21

and spreading mischief,

and therefore the first idea we derive from this description is that of an invading army from the north.
We need not stay to prove that the symbol of a
cloud signifies a multitude, and by implication a great
power of accomplishing either good or evil. This
figure is a natural one, and frequently used by poets

by some

scattered

Homer

thus, in

great

company of

violence,

(11.

ver.

273), a cloud of foot

foot soldiers.

Jeremiah

is

(iv. 13), in

announcing the approach of an invading army, em" Be-

ploys several of the figures here introduced.

come up as clouds^ and

hold^ he shall

be as a whirlwind

Ezekiel,

in

his chariots shall

his horses are swifter than eagles'''

describing the

descent

similar terms (xxxviii. 15, 16,

of

and

Gog,

also 9,

uses

10).

cloud very aptly symbolizes a multitude in motion,

from the dry

soil usually accompanies an army.
Xenophon, in his
Anabasis^ finely notices this fact.
When Cyrus was
for in Eastern countries a cloud of dust

approaching Artaxerxes, over a vast plain, like that

over which the prophet was looking when he saw the
the first indication of the
approach was " a white cloud seen in the

future in

enemy ^s

his

vision,

distant horizon, spreading far

and wide.

cloud drew nearer, the bottom of

and

solid.

As

it

still

advanced,

after,

chariots

appeared dark

it

was observed in
in the sun and
;

the ranks of horse and foot, and

or

armed

were distinctly seen."

As regards the symbolical meaning

may

the

it

various parts to gleam and glitter

soon

As

find sufficient evidence in the

we might

refer to profane

and

of winds

Holy

we

Scriptures,

classical writers.

22

EZEKIELS VISION

'

In Jeremiah (xlix. 36, 37), the symbol is again employed, and again explained
" And wpon Elam I

will bring

heaven^

the

and I

four winds from the four quarters of

will scatter them towards all those winds;

and there shall he no nation whither the outcasts of Elam

shall not come.
For 1 will cause Elam to be dismayed
before their enemies^ and I will send the sword after
them until

The
from

I have consumed

and the coloured brightness proceeding

fire

it

them,^^

are less familiar symbols.

What

does the

When

language of prophecy teach concerning fire?

associated with other indications of evil,
sickness, affliction, torment, destruction,
tion, as

we

find

in

the strength

FIRE round about, and

For

heart.

behold^

his chariots like

denotes

and

purifica-

such passages as the following

him

''Therefore he hath poured ui)on

anger and

it

of the
it

the

battle^

fury of his
heJiath set him on
the

bwMt^Thim^ yet he laid

Lord

a ichirlwind^

will
to

it

not

to

come with fire, and

render his anger with

fury^ and his rebuke like flames (?/fire." (Isai. Ixvi. 15.)
" Yea^ I will gather you and blow upon you in the fire

of

my

wrath^

will bring the

refine themJ^

With

and ye

shall be melted in the midst,^^

third part through the fire,

(Zech.

"

and I will

xiii. 9.)

the significance of colour the readers of the

Bible in general are, unfortunately, very

quainted, and hence they lose

very

little

much

beautiful truth so frequently expressed

by

ac-

of the

it.

The

symbolical meaning of colours and of their combina-

was comparatively well understood by the

ancients; and even in the Middle Ages this variety of
symbolism was in some degree preserved amongst us.

tions

THE LIGHT IN THE CLOUD.

23

though now the cloud of the dark ages, without its

Iris, seems to have settled down on the colleges of
heraldry, and we look in vain to the learned in coats
of arms to tell us what they mean by the colours,
yet so religiously preserved in their distinctness by
the emblazoners of shields and crests.

The

spirit

and sense of religious truth was once expressed in

heraldry, but now, perhaps, more of the spirit of pride
and pretension. In our cathedral windows we may
see the Apostles and their Lord, robed in the hues of
light, as significant of

the individual character attri-

buted to each of them by ancient

artists,

who

with conventional meaning in their colours.

now

know

not where

their

luminous language,

modern

artists, in

painted

But we

to look for an interpretation of

though

it

appears that

reverent ignorance, perpetuate the

symbols, while they have lost their significance.

we may

receive the testimony of those who,

If
like

Moses, were learned in Egyptian lore, or in that of

the Etruscans and the Hebrews,

all

the colours of

were to them expressive of spiritual truths.

The Israelites seem clearly to have understood the
varied renderings of light on the gemmed breastplate of the high priest, and every tint, as well as
every form in the furniture, and the decorations of the
tabernacle and the temple, spake with intelligence to
This symbolism of colour
the wise amongst them.
was calculated to become a universal language. Thus,
in India and China the characters of their deities and

light

their doctrines are expressed

by the

initiated.

by colours understood

In Hue's translation of the Chinese

records of Christianity

we read

of the luminous

84

EZEKIEL^S

VISION

conveyed in the blue chariot, and its

doctrine being a blue cloud, because it is truth from

religion berng

We

heaven.

read of the vermilion palace, and the

adornments of all colours^ and, as usual, we take what

we do not understand for mere poetry, instead of
perceiving what the fathers of the world intended to
tell us, namely, that they believed all moral and social
excellences to stand in relation,

first,

to the pure white

and then to the primitive colours

blue, yellow, and red, as expressive of faith, hope,
and love in their earthly manifestation. The days
light of heaven,

of the week are beautifully, though, alas,

trously,

with

associated

now

idola-

Divine qualities by

the

Brahmins thus, Sunday is pure sun-light; Monday

or Moonday, as its reflection is white, that is purity
Tuesday, flame-coloured coral, or love and hope in
action; Wednesday, the emerald, kindliness and accommodation; Thursday, the topaz, holy knowledge;
:

Friday, the diamond, light embodied as in a teacher

Saturday, the sapphire, truth, slow and sure.

day of the week

festation of some
appropriate

is

thus connected with the mani-

deity,

colour.

Each

which

The

is

seven

expressed by the
precious

things

honoured by Buddhists, in China, and elsewhere, are

gems, or other substances of various colours.
These
are used to express virtues, and are accordingly
found in the tombs of Buddhist notables in India.*
The science of colour as a symbol has been too much
neglected

for,

while the facts of material action and

phenomena have been sufficiently regarded, their

moral meaning has been overlooked, and is now
* See Mythology

of India,

and Major Ounningham's Bhilsa Topes.

THE LIGHT IN THE CLOUD.

almost lost to us.

But,

25

we would apprehend the

if

word of prophecy, and throw its light into dark

places, we must give more heed to the language of
sure

symbol, lest the Apocalypse of heaven should have

been written in vain for us.

The amber-coloured or golden brightness proceeding
out of the midst of the

fire

and cloud described by

the prophet would, to a learned Oriental, probably

and mercy accompanying the infliction

of the wrath denounced against the people on whom
It is not the colour of pure
the invasion was to fall.
unclouded light, but of light seen through a hazy
medium, a difi'used mixture of red and yellow, such
signify love

as

we sometimes

summer sunset or in
Whether in the words of

witness in a

the glow of the rising day.

prophecy, or in the sky, or in the hedgerow flower,

this colour
that,

clouds

always means the same thing.

whatever wrath

may

surround

may
us,

prevail,

It

means

and whatever

hope and love

still

live,

and that the divine character is still written upon

nature with the same finger that moulded man and
put the bloom upon his cheek in token of love and
hope, as the natural expression of healthful Hfe.

God's

own names

of love and light are written

by the ancients in letters of gold and vermilion.

Though the accommodating glories of the Omnipotent
arise out of a profundity too deep, and therefore too
dark, for an angel's ken to penetrate, yet all above

man, to Him who made

you, and raise your eye towards heaven and, even
in the midnight you shall see the glories of His
wondrous hand more sweetly and yet more vastly
us and around, says, " Look,

26

ezekiel's vision

The

than in the meridian day.

beams

light of eternity

forth in golden radiance from immeasurable

darkness,

all

space

is

full

of eyes piercing with their

gentle brightness into your soul,

but believe in

The

it.

you

man.^ if

will

colours of all the stars are

those of truth and love."

Next

to the whirlwind, and the cloud, and their

attendant glory,

we have

presented to us in the pro-

phet's vision the results of those

the cloud came, as

sembling

man

sition, as life,

term

it

Out of

phenomena.

were, four living beings re-

This scarcely needs expo-

(ver. 5).

or living being,

is

the ordinary Oriental

for collective existence, especially in relation to

mankind

as existing in connected societies.

Hence,

from the general appearance of the whole vision, we

are taught that, out of this invasion from the north,
four varieties of
all

human

institutions should spread in

directions in association with

men having amongst

them the same elements and means of

intelligence,

industry, endurance, and success.

Each

having four faces and four wings,

division,

intimates

four modes

character under

many modes

all

of

manifesting the

mental

circumstances, together with as

of advancement and defence.

appearing under the form

either

of

All these

one cherub,

viewing their faces collectively, or as four cherubs,

viewed separately,

signifies that the

movements and

peculiarities of the collective bodies of living beings

are especially appointed, qualified, and directed

by

Divine Power, with reference to the ultimate revelation of wisdom, truth, justice, and mercy, as evinced in
all

the ways of Providence, both in the physical and

27

THE LIGHT IN THE CLOUD.

spiritual history of the

that part of

it

human

race ; or, at least, of

here signified.

Layarcl, in his

work on the Nimroud

sculptures,

out the resemblance between the

points

symbolic

employed by the prophet Ezekiel in his

sublime vision, and the Assyrian religious emblems

figures

supposed to be typical of divine attributes. Ezekiel,

no doubt, had seen those emblems but the figures of
;

a man, a lion, an ox, and an eagle, as emblematic of

Divine I^ower in relation to the chosen tribes were,

as

we

shall show,

employed and understood by the

Israelites long before their captivity; and, therefore,

if

the prophet meant to refer to Assyrian ideas at

which

is

all,

very doubtful, he certainly would, by that

reference, teach the Israelites, to

his prophecies,

how

all

whom

he addressed

the attributes of the true God,

Jehovah, and not a confusion of divinities, were concerned in carrying out his purposes with regard to
his chosen people.

The

feet of the living beings are first particularized

(ver. 7).

The

the body, and

natural and

feet are the inferior extremities of

signify the

lower form of what

is

necessary to the carrying out of any

Thus our Lord, in washing

the feet of his disciples, taught them not only humility, but that even those parts of their nature most
exposed to defilement were perfectly cleansed by Him,
and if they walked together aright and according to
To sit at the
his Word, should be preserved pure.
feet is to take the place of the humble scholar, and to
physical efibrt or design.

set foot

on a place

is

to take bodily possession of

and to rule there; as in Deut.

i.

36, xi.

24;

it

Rev.

S8

ezekiel's vision

X. 2; Ps. xliv. 5, xci. 13; Isai. xxvi. 6;

Mai.

iv.

with his
is

23;
said to trouble the waters

3.

Pharaoh

feet

(Ezek. xxxii. 2); which in the

interpreted to

rowed

Dan.

soldiers,

is

mean

vii.

Targum

that his auxiliaries, or bor-

trampled down the people

whom

invaded like a river rushing over the ground.

they

The

feet of the symbolic creatures are said to be straight

or narrow, and

flat at

the base like the feet of a calf;

probably to indicate the fitness of the power or people

walk through difficulties, just as creatures

of the ox kind can pass over the most difficult and
miry places in conseqence of their feet expanding as
they descend into the mire, and, from their peculiar
construction, immediately contracting again when
drawn up; thus rendering it easy for them and

typified to

naturally agreeable to traverse those countries

in

which other creatures would be lost, or find no footing and no food.

Thus, the head of the ox, together
with the feet of the calf, indicates their fitness to
occupy the course of rivers, and reap advantage from
those lands which, from their abounding in water,

may, by industry and proper natural appliances, be

rendered most productive of food for

The

man and

beast.

colour of the feet, sparkling like burnished brass,

expresses a furbished firmness and preparedness, with

means of action and of progress, both strong and

bright.
The Grecian empire is symbolized by brass
in Daniel.
St. John, in the Apocalypse, saw Jesus
with

feet like fine brass as

(Rev.

i.

burning in a furnace

15), and, in Daniel's vision at Hiddekel, the

army and
which

if

the mighty one

mighty one

whom

predicted

he there saw, and

war

and

divisions,

THE LIGHT IN THE CLOUD.

appeared with
if

to

feet, in colour, like

signify that

the

29

polished brass, as

angel was commissioned to

employ natural means, as the minister of Jehovah, to

conquer and subdue, by power and violence, the
(Dan. x. 6.)
natural opposers of righteousness.
Just as now, in China and in India, Jehovah is
at war with oppressors by means of those appointed.

hands of a man were under their wings on their

four sides y This sentence expresses the fact that
human agency and skill were spontaneously, and as
''''The

if

with perfect freewill, engaged in carrying out the

movements and

desires of the living creatures, or

men. The hands are the instruments of reason. Throughout the Holy Scriptures
the actions of the hands are employed to express
those of the heart and mind in the exercise of power.
Thus, to give the hand is a token of submission (as
in 2 Chron. xxx. 8; Ps. Ixviii. 31; Lam. v. 6).
Horace (Epod. xvii. ) uses the same expression. These
collective bodies of

hands, or the peculiar

human instruments

were employed in

of the in-

under
the united wings, or under the protection and sustaining power of an ever-connected and connecting
There is no break, no interruption to
Providence.
God's purpose and proceedings and as the cherubim
over the mercy-seat in the Holy of Holies had their
wings joined above and below, so it is all through
nature and providence.
The ministry of Jehovah's
messengers is unbroken and unceasing, and man's
agency and volition break not the chain of Divine
Thus Solomon placed the two cherubim
causations.

telligent will,

all

directions

30

ezekiel's vision

within the oracle, with wings extended from wall to

wall. (1

Kings

vi. 27.)

The Persians understood wings to symbolize power

and possession.
Thus Cyrus, in his prognostic
vision, when sleeping in the country of the Massagetae, saw Darius, the eldest son of Hystaspes, with
wings on his shoulders, like a cherub, one of which

overshadowed Asia, and the other Europe; a vision

" So
fulfilled in that Darius who befriended Daniel.
this Daniel prospered in the reign of Darius and in
the reign of Cyrus the Persian." Dan. vi. 28.
The
Hebrew word that signifies a wing also means a
covering. Eagles' wings are mentioned as symbols of
Divine protection and conveyance in Exodus xix. 4.
The phrase " the wind hath hound them up in her
wings^'' is used by Hosea (iv. 19) to denote the condition of Ephraim, or the tribes of Israel, when torn
from their native land, and scattered by the Assyrian
conqueror, and afterwards to the four quarters of the
world, and never suffered to rest, but still, under
Divine protection, supplied with power and guidance.
The faces are the outward expressions of inward
characters, and these are symbolized by a union of
the human face with that of a lion on one side, and
that of an ox with that of an eagle on the other. To
explain this

we must

refer to the legionary standards

by Judah, Reuben,
Ephraim, and Dan. (Num. x.) Under each of these,
according to the Targum, marched three tribes.
Each standard was of three colours, like the precious
of the hosts of Israel, headed

stones in the breast-plate of the high priest, on which

the

names of the

tribes

were engraven.

Now,

be-

THE LIGHT IN THE CLOUD.

appropriate

these

sides

colours,

it

31
stated,

is

by

Abenezra and others, that the banners had emblazoned on them the emblems of each tribe. That of
Reuben was the form of a man that of Judah, a
lion that of Ephraim, an ox that of Dan, an eagle.
Thus, we have ancient, and in this matter, good au;

understood

thority, for believing that the Israelites

the emblems

mean
As

own

tribes collectively.*

in each of the four living beings the

emblems

whole of

were united, as
under one system of co-operation and as these

these
if

their

employed by the prophet Ezekiel to

of the Israelitish tribes

fourfold manifestations of Divine order over-ruling

human
cloud

effort

it

is

and the

issued from the whirlwind

reasonable to conclude that

amongst the Israelites,

addressed, understood
* The cherubim, or

whom

to
it

the

wise

the prophecy was

under the

to signify that,

four living creatures of St. John's vision, are similar

and they are attended by similar evidences of the

dominion of God in their presence, as indicated by lightnings and thunderings, and voices, and the seven lamps of burning fire, i.e., the seven spirits
The character in which the power of Him who sits on the throne
of God.
is manifested amongst them is represented by the colours of the sardine
and jaspar being compared to his appearance, while the rainbow around his
throne is like an emerald. Eacli living creature has six wings, and is full
The glacial, sea-like crystal, too, is
of eyes before and behind, and within.
to those of Ezekiel,

there. All these things

may be

fairly

tered seed of Israel, far and near,

understood to signify that it

who

are to cry night

is

the scat-

and day, " Holy,

Lord God Almighty, which was and is to come." The type is

carried on from the literal Israel to the Christian Church, so that our interpretation of the cherubim or living creatures being symbols of the
holy, holy.

Israelites is here confirmed.

lion tribe,

is

also the

lamb

He who

the chosen tribes, sing "

lizing

then*

(Rev.

iv.

4.)

the root of David, of Judah, the

in the midst of the throne, to

living creatures, namely, a lion, a

blood."

is

calf,

hast redeemed us to God by thy

triumphant
So that this
song is that of Israel in

Thou

conversion, the future being realized as

Patmos.

whom ihefour

a man, and a flying eagle, symbo-

present to

the

Seer

of

32

EZEKIEL*S VISION

an army from the north, they

should be scattered, and that yet in that scattering
all the tribes should be involved and driven forth, as
if by the winds, towards the four quarters of the
heavens, and over all the earth.
But yet, amidst the
seeming confusion, they were taught that an exact
providence should preside over them, and mercy be
visible in judgment for the purposes of Jehovah in
violent incursion of

the separation of Israel from the nations should not

be frustrated, notwithstanding the entire failure of

the chosen tribes in the covenant

with their fathers.

We may

made with them and

also learn

from

this

symbolic portraiture that in this fourfold, and yet

united system of living beings spreading their influ-

ence over

all

were

division

the earth, the characteristics of one

the

characteristics

of

the

whole.

There are the human faces and human hands,

with their power of expressing and evincing in2. There is the face of
tellect, afifection, and skill.
3. There
the lion, expressive of courage and daring.
is the face of the ox, speaking of patience, toil, and
1.

There is the imperial eagle-face of keenness, far-seeing and decisive, and armed for rapine.
We might sustain our interpretation by quoting
plenty.

4.

authorities concerning the appropriateness of these

symbols but probably a reference to the benediction

;

and comprehensive prophecy of Moses will be sufficient to indicate the propriety with which one of the
emblems is made to embrace three of the tribes. As
an example, we may observe that, though Judah was
designated by the dying Jacob as a lion's whelp, the
comparison of the lion

is

also applied to the tribes of

THE LIGHT IN THE CLOUD.

Dan and Gad by

33

the dying Moses in his triumphant

blessings on Israel. (Deut. xxxiii.)

The symbol of

a lion to convey the ideas of courage and strength

is

and other books to

need explanation. That the ox was applied as the
symbol of the tribes descended from Joseph we learn
" His glory is like the
from the words of Moses
too frequently used in the Bible

firstling of his bullock, his

unicorns

horns are like the horns of

with them shall he push the people together

Here
industry is indicated as the source of wealth and
Wherever
power, Avhich push aside all opposition.
agriculture has made any advancement, there the ox
is admitted to be the appropriate symbol of industry
and plenty and power.
With regard to the eagle it should be remarked
that the prophet seems to mention the eagle almost
in a parenthetical manner at the end of his descrip" They four had also the face of an eagle^^^ as if
tion
this symbol were especially required, above all, to
to the ends of the earth. ^' (Deut. xxxiii. 17.)

designate the tribes of Israel in their dispersion over

the earth.

The prophet Ezekiel himself

applies this

symbol to express an idea of kingly power. (Chap.

In Isaiah the eagle denotes Cyrus,
xvii. 3, 7, 12.)
whose ensign was an eagle. JEschylus applies the
same symbol to Xerxes. (Cheoph. v. 245.) This
symbol may fairly be regarded as most remarkable

when

applied to the scattered tribes, since

that,

notwithstanding their dispersion, they should

This symbol

acquire kingly authority.

significant, since it is as kings

it

is

indicates

the more

from the East, or the

sun-rising, that the tribes are to be recognised,

when

34

EZEKIEL^S VISION

their

way

is

prepared by the drying up of Euphrates.

^''^
that
It is then to be observed, " that they four

is,

all

the tribes, " had also the face of an eagle^^ as if to

show that each of the four divisions under which the

were classed, should be possessed of regal

dignity, however disguised.
With regard to the symbol of a man, which, though
the first in order, we consider last, there is more to
be said than can here be conveniently admitted. But
that the idea intended to be conveyed is that of intelligence and affection need hardly be observed. More,
far more, however, is probably designed to be taught
by the symbol, since, in several parts of the prophecy
of Ezekiel, the man is spoken of as especially inThe man who
structing him in the purposes of God.
measures the departments of the temple, and marks
tribes

out the localities for

all

the tribes

is

understood to be

Immanuel, and it is He who still accompanies the

dispersed and desolated people, bringing them by
ways they knew not at last to recognise Himself as
their Saviour and their King.
" Thy judgments are as

Hosea

to the

Ten

Tribes.

the light^^^ says the

The judgment

prophet

sent

upon

the tribes goes with them as a present, instructing

spirit,

everywhere.

The burning

coals of purifying

and the flashing light

of severe instruction, accompany them, and going up
and down amongst them in all directions, shooting out

afiliction or of

destroying

fire,

lightnings, not only enlightening, while discomfiting

themselves, but

also

all

amidst

whom

They bear the lightning with them

they come.
in

all

their

goings (ver. xiv.), they carry light or destruction to

THE LIGHT IN THE CLOUD.

their opposers,

This

is

35

and become mighty by their

trials.

the especial prediction concerning the descen-

dants of Isaac,

known and unknown

and we believe

that history confirms the prophecy in all

its

bearings.

Without further enlargement of the subject, at

present, we here obtain the idea of a vast commingling
of Israel with some northern power, rushing in upon
the country over which the prophet is supposed to be
lookinof.
He and his Israelitish brethren were then
exiles in the valleys and hills of Mesopotamia and
The tribes were to be involved in this
Media.
northern cloud, and by it scattered to the four
The wisdom and goodness of God are to be
winds.
seen in the providence which appoints and accomThe
panies this wide and ultimate dispersion.
spheres and regions of government under which the
outcasts shall be brought, are to illu state the might
and the mercy of the Omnipotent Ruler of all the
cycles of time, and all the revolutions alike of nations
The wheels within wheels, the
and of worlds.
spheres within spheres, the cycles upon cycles, however vast and distant in the prospective, however
dreadful and unsearchable in their extent, are all
informed by an indwelling Intelligence. Like the
vault of heaven on a starry night, the terrible extent
and seeming depth of darkness is full of revolving
order, and there are eyes looking through it, and
pervading

it;

'

revolving bands of light are tying the

we may, we cannot
hold upon us.
The

on the multitudes of people in

their dispersions, and, however human energy may

universe together; and, go where

escape their influence, and their

Divine attention

is

36

ezekiel's vision

be called into action, and seemingly be causing and

determining consequences, yet

all

the evolutions of

humanity are but working out and

the

fulfilling

purposes of the Almighty, within the bounds

first

appointed, as regards time as well as space, for

lias fixed

the laws of

all iDeing.

He

The angels of God

are as his eyes, searching into all things pertaining

and going up and down, so to say,

amongst the branches of the two olive trees that
stand before the Lord of the whole earth. (Zech. iv. 3
Rev. xi. 4.) The spirit of the living beings, that is,
life itself, with human will, intelligence, and activity,
Through all reis in the movements everywhere.
gions, and in every cycle. Providence overrules and
regulates the movements of the vast host passing
along on wings, with the noise of many waters, like
the voice of the Almighty in the thunders of his
power, though still the articulate voice is that of man,
speaking alike in reason and affection (ver. 24).
The firmament is stretched over them from the reto our nature,

gions of the terrible crystal,* or the icy boundaries

of the frozen north, even to the burning south

that

firmament is like a sapphire throne of truth and

justice, above which sits a man having the ambercoloured glory around him from head to foot, as if
beaming forth from all his body in the purifying
In
brightness of commingled judgment and mercy.
the end of Ezekiel's prophecy the man appears sur-

rounded by the sevenfold harmony of pure

* As the word here translated crystal
/ro5^ (Gen. xxxi. 40),

we should be

frost in this place instead of crystal.

is

rendered ice (Job

light, as

vi.

quite justified in rendering

16) and

it

ice

or

THE LIGHT IN THE CLOUD.

37

seen by the beloved and loving disciple in the rain-

bow around

the throne.

Lord,

the risen, reigning

who

a Larab slain, and

That

who

is,

the very glory of

occupies the throne as

ultimately reveals Himself to

the whole worshipping universe, according to the

covenant made with Noah in behalf of

when

creatures,*

all

living

the rainbow was set in the clouds

mercy for ever. (Gen. ix. 16.)

Thus, John saw the Lord Jesus enthroned amidst
the adorning hosts above, the centre and the glory
of all livinof beinofs, the source of life and W^ht to
all the systems of life in all worlds.
As the Sun of
of heaven as a sign of

riofhteousness

He

shines forth in

all

the attributes of

beauty and of power, the centre and source of

all

and blessing, penetrating and

possessing with the beams of his love all who are
willinor to receive and transmit
the lio^ht of his
attractiveness,

life,

gloiy.

When

the prophet was instructed to address the

was foreseen that they would not

receive his words (chap. ii. 7); audit was because
of their love of idolatry and will-worship that the
prophetic denunciations were heard amongst them.
captives of Israel,

In the

spirit of

it

prophecy, w4iich

Jesus, the prophet

went

brethren, declaring the

them there
if

is

the testimony of

to the rebellious house of his

woe

that should

come upon

went he heard, as
intimation of what should follow, a

but, nevertheless, as he

behind him,

in

voice of a great rushing, yet distinctly saying, ''Blessed

* The Hebrew word for living creature is the same as that of 9th of
Genesis, where the covenant with Xoah and everj/ living creature is recorded.

38

ezekiel's vision
glory

he

the

iii.

12.)

In

all

the

of the

Lord

frorii

this 'placed

(Chap,

prophet^s progresses and visions and

prophetic missions the sight and the sound of the

and of the wheels accompanied him, as

if to afford an ever-present sustentation to his spirit
under the trials of his commission; for he was to
utter words of fire against the impudence and hardheartedness of his kindred, who would scorn and
despise him and his godly messages.
It is remarkliving beings

able that in each of the chief divisions of his pro-

phecies Ezekiel recurs to the vision which he saw

from the banks of the river Chebar, as if this vision

afforded a key in his own mind to the mystery of
God's providential proceeding in relation to his chosen,

but now outcast people.

He

still

saw, wherever he

went, the golden glory beaming from the fiery cloud,

and the bi'ightness shining from the man whose body

was brilliant as burnished brass, or as the molten
metal pouring in a glowing stream from the opened
furnace.

(Chap.

when the elders

own house (viii.

iii.

of

13;

Judah

iii.

23;

viii.

12.)

Thus,

sat with the prophet in his

12), the vision of the cherubic pre-

and of the glory of God in the plain, by the

river Chebar, recurs to him; but most particularly
when, in reference to the departure of the Shechinah
from the temple at Jerusalem, it was seen by him
that the sapphire throne, the seat of truth and of
righteousness, was still occupied, and the man in
linen, the interceding high priest, was directed to go
sences,

between the wheels and the cherubim, or systems

of living beings, and seize the burning coals, and

in

THE LIGHT IN THE CLOUD.

scatter

them over the

And

for ever.

39

destroy

city, as if to

its

polity

then a loud voice cried to the wheels

in the prophet^s hearing, " 0, wheel

''

" as if to

say in

meaning as the revolutions

though there be wheels in wheels,

one word, mighty in

of the universe,

its

spheres in spheres, worlds in worlds, imperia in imperils^ still

and

in that

they are

turned by the Divine Hand,

all

Hand they

are one."

The wheel seems

to

be the symbol of the ongoings of the Almighty, as

seen in the Assyrian monuments, and amongst the

symbols of Buddha; but an earlier employment of

the symbol existed probably amongst the Hebrews.
At least the voice cried, " 0, wheel '^ to the pro!

phet's

spirit,

when

wheels with the face

saw the four

of a cherub, a man, a lion, and
in

vision

he

an eagle (Zech. x. 13), just as they appeared in

that temple of Solomon called the house of the
Lord Jehovah, which was erected about 1004 B.C.
The whole of the tribes appeared to be symbolized by

CO

the twelve oxen in the house of Solomon,

wantino- because he himself was the

eao:le is

been questioned what kind of wheel

It has

meant

eao^le.

was

but we are told that " the work of the [sym-

bolic] wheels

was

like the

having axletrees, naves,

in all parts.
fies

and the

(1

Kings

work of a

felloes,

vii. 33.)

chariot wheel,''

and spokes complete

That a wheel signi-

the proceeding superintendence of the Supreme

Power was understood by the Greeks and Persians,

as well as by the Hebrews, is sho^vn by the address
of

Croesus

wheel in

the

human

Lydian
affairs,

to

Cyrus

''
:

There

is

which, continually revolving,

does not suffer the same persons to be always success-

40

ezekiel's vision

(Herod,

fill."

i.

It is remarkable, also, that in

207.)

the tenth chapter (verse

5),

Avhere the prophet

is re-^

ferring to God's providence in Jerusalem, the beings

having

life,

that

to say, the cherubim,

is

ferently distributed

are dif-

and, instead of the face of an

ox, there appears the face of a cherub, in the first

place.

(Chap. x. 14.)

This vision, apparently, relates to the after captivity

and ultimate dispersion of Judah,

that

time the symbolic cherubs

still

for

whom

at

spread their

wings over the mercy-seat, and stood gazing on the

golden tablet, as if to read what the finger of God

mercy write thereon for all Israel.

As was the life, so was the providence. It is still
with the use of Divine Power that the human will
While free as the winds and the electric
is working.
forces that move the clouds and form them, yet, like
them, all wills are moving according to fixed laws,
by which the Divine Will subdues all things to eternal
The wheels moved as the spirit of the
purposes.
living beings moved; and as the faces, or outward
would

still

in

characters of the divided hosts were determined,

so

went straightforward
to the end necessarily resulting from the disposition

they went, that

is

to say, they

manifested (ver. xv. 21).

witness the potency of the
for evil:

good,

in

In this awful vision

human

adapting

spirit for

itself to

we

good or

the gracious

leadings of God's providence, and to the laws of his

moral government, thus proceeding direct to the

difi'usion and maintenance of all natural and spiritual
blessings; while evil, on the other hand, consists in
resistance to the teachings of Heaven,

and leads only

THE LIGHT
fo

IN

war and wasting, though,

41

THE CLOUD.

in these results, also, the

According to

Divine character shall be glorified.

the state of man's will and intelligence collectively

and

and
up, or removed from

individually, will be the result nationally

Even when

personally.

lifted

the sphere of earth, the spirit of the

life

remains in

and according to the ordinance of

Him who constituted both life and death, the sphere
in which we choose to move accompanies us, like the
atmosphere of our existence, in whatever worlds we
dwell, for it is the state of our wills with respect to
God's law that determines our position and constithe living beings

tutes the essence of our being.

look the important fact that

the Shechinah,

We

must not

when the glory

over-

of God,

departed from the Lord's house at

cherubim which the

prophet saw by the river Chebar.
He mentions the
cherubim in this new relation as only one living
Jerusalem,

it

stood over the

creature (chap. x. 20), but as proceeding in a fourfold

manner from the

with the glory of the

(Chap. X. 19.)

pany of

east gate of the Lord's house

God

" This

of Israel over

is the living

them above.

creature [or com-

saw under the God of Israel

of Chebar; and I knew that they were the
These went forth, and the sound of their

people] that I

by the river
cherubim.''^

" wings teas heard^ even

to

the

outer court [that

amongst the Gentiles], as the voice of

God when He speaketh^ (Chap. x. 5.)

we gather

the

is,

Almighty

From

this

from the dispersion of Judah,

and from the casting out of Israel, Jehovah would
speak with power concerning his providence, righteousness, and mercy to the Gentiles, in all lands; but
chapter

that,

42

ezekiel's vision

that

Israel,

then

in

should

Assyria,

mainly

be

scattered eastward, but not utterly destroyed;

thus saith the

Lord God^

I have cast them far

and although I have scattered
although

among the heathen^

them among the countries^

off

sanctuary in

yet will

countries

the

''/<9r

I be

where

to

them as a

they

shall

little

come^

Thus we are again brought back to

the starting point, from the river Chebar from whence
(Chap.

xi. 16.)

we

are to look for the fourfold outgoings of Israel,

under the wings of God to every quarter of the

world; and by the judgments manifested in their
dispersion preparing the world for the final harvest,
when the angels from the four quarters of the

as

earth

shall

be sent forth with

reap the ripened

sickles

to

and bring the wheat, that is

good, and with living power in
the seed of God, unto the garner

fields,

to say, all that is

it,

their

the true Jezreel^

of heaven.

In the vision the prophet was looking towards the

north

but he describes what he sees thus

"

As for

of their faces they had the face of a man

the face of a lion on the right side ; and they four

the likeness

and
had
had

the

face of an ox on the

left

side

they four^ alsOj

" They turned not when they

of an eagle,
The right
went^ they went every one straight forward^
the face

''^

side of the four divisions

in the direction

Targum

is

was towards the

they faced they went.

east,

and

If then, the

correct in describing Judah's division as

symbolized by a lion and Reuben^s by a man,

it fol-

lows that the dispersion of those classed under these

tribes,

Judah, Issachar, Zebulun, and the one half

tribe of

Benjamin; Reuben, Simeon, Gad was

to-

THE LIGHT IN THE CLOUD.

43

wards the west; and, for the same reason,

that the four tribes symbolized

follows

also

it

by the

ox,

Ephraim, Manasseh, and the other half tribe of Benjamin, and those symbolized by the eagle, Dan, Asher,
Naphtali, took their direction to

the

east.

It

is

and with good reason held that only

some of the tribe of Judah, and a part of the tribe
of Benjamin, were recognised as occupying Judea
traditionally,

after the

may fairly
tribes who re-

Hence, we

Babylonish captivity.

remnants of the other

mained beyond the Euphrates were involved in whatinfer that the

ever influences led to the general dispersion of the

children of Israel as distinct from those who, from

dwelling in Judea, were afterwards called Jews

that portions of

all

so

the tribes are not insignificantly

represented as symbolically appearing under the forms

of the four living creatures seen proceeding out of

the midst of the whirlwind, the cloud, the

fire,

and

the brightness of the prophet's visions at the river

Chebar.
It is

important to observe that, though Ezekiel was

a prophet of Judah, he

is

expressly directed to " set

mountains of Israel and to pro-

his face against the

phecy against them (vi. 2). He is consulted both

by the elders of Judah and the ancients of Israel.
Throughout his prophecies he keeps distinctly before
''

them the

To

the

diflference in their condition

elders of

Judah he

Jerusalem's destruction

exhibits

(chaps,

that

God

he

the

viii. ix.

the elders of Israel, as distinct from

xiv.-xx.),

and prospects.
cause of

x. xi.); to

Judah (chaps,

points out their iniquity, and

will not be inquired of

says

by them through the

44

ezekiel's vision

prophets, but that

God

will

answer the house of

by Himself, without the intervention of

a prophet (xiv. 7; xx. 3).
There is remarkable
Israel directly

on the peculiar abominations of the false

prophets of Israel, who seduced the people by divining
lies (iii. 7), and promising peace concerning Jerustress laid

salem,

as

if

all

Israel

might expect

deliverance

because of the prosperity they foretold for the people

of Judah.
to

The symbol

these false prophets employed

express their promises to the people was the

erection of a "slight wall" (xiii. 10), which others

" daubed with untempered mortar," as if to indicate
their

hope of restoration and of being

together in their

own

land.

built

up

But God, by the true

prophet, says of the wall, " I will rend

with a

it

stormy wind in my fury an overflowing shower in

mine anger, and great hailstones in my fury
(xiii. 13).
This symbol of a slight wall of loose
stones daubed with clay, as expressing the hopes of
the false prophets, will throw some light upon usages
to which reference will be made in future chapters of
this volume. The contrast is between (Ezek. xiii. 10)
a mere stone hedge and the wall of a city (xiii. 12)
that is to be the defence of the rebellious Israel, this

of the restored to Jerusalem.

There are clear

inti-

mations throughout the prophecies of Ezekiel that

there would

be a new writing

or record of the

reunion of Israel as a whole; but the deceived of both

houses, Judah and Israel, would be excluded, " they
shall not

be in the secret [assembly] of

my

people,

nor written in their writing [or register] of the house

of Israel, nor enter into the land of Israel"

(xiii. 9).

THE LIGHT IN THE CLOUD.

45

Those who called themselves more especially BeniTsrael, the house of Israel, the whole house of Israel,
those

who were

separated from Judah by the rebellion,

most frequently styled by the prophet the reHe shows that a new Israel will be
bellious house.
formed out of the pious of both parties who should

are

be restored ultimately to the land of

he symbolizes by the two sticks

Israel.

(xxxvii.

This

16-19),

"

For Judah, with his companions of the children of Israel;" and, on the other,
''
For Joseph, the stick of Ephraim, and for all the
house of Israel his companions." '' Thus saith the
Lord God, Behold, I will take the stick of Joseph,
which is in the hand of Ephraim, the tribes of Israel
his fellows, and will put them with him, even the
stick of Judah, and make them one stick, and they
shall be one in my hand."
This seems to have been
fulfilled in a measure by the restoration under Ezra
and Nehemiah and Zerubbabel, though an ultimate
greater restoration and reunion is still foretold.
The
idolatrous people of both Judah and the rebellious
house of Israel called Joseph, Ephraim, and the tribes
remained in the countries beyond the Euphrates; the
rebels were purged out from those who were to enter
one having written on

it

into the land of Israel (xx. 38).

house of

Israel,

rebels are
Israel in

thus saith the Lord God,

man

Go

ye, serve
"

idol, if

summed up thus
their own heart;"

" I will take the house of

"

I,

the Lord, will answer

every one by myself;" " I will set

that

for you,

ye will not hearken unto me

The judgments that are to come upon the

ye every one his

(xx. 39).

"As

[the idolater], I will

my

face against

make him

a sign and

46

ezekiel's vision, etc,

a proverb, and will cut

him

oif

from the midst of

people;" "If the prophet be deceived

he hath spoken a thing,

('JI^'JIB)

I the

( nriH)'' )

my

when

Lord have deceived

that prophet; and I will stretch

out

my

hand upon him;" "The punishment of the prophet

shall be as the punishment of him who seeketh unto
him " (xiv. 5, 7, 8, 9, 10). We shall probably see
the force of these words as we proceed.

47

CHAPTER

11.

ISRAEL'S PERVERSION, AVARNING,

We

AND RECOVERY.

have seen the beams of glory bursting from the

cloud in the prophet^s vision;

Jehovah, in

human

we have

seen that

manifestation, sits on his sapphire

throne erected above the firmament of heaven and

above the cherubim

we have

seen the glory spread-

ing from the icy regions of the terrible crystal to the

and we have seen

however involved
the ways of God to man may seem to be, yet the
spheres and systems of all life, animal, human, or
angelic, still run onward, in a path prepared, to an
appointed end; and that, however devious from the
course directed by the law of God may be the chosen
determination of man's will, yet all the discordances
of man are harmonized by the Omnipotent, according
The cycles of time,
to the wisdom of his own will.
the circuits alike of worlds and of ages, the movements of all intelligences, become involved in the
universal Power in which all the agencies of heaven
and of earth are working out the development of
Divine order, and rolling on with all the worlds to

torrid zone

that,

when God shall be kno^vn as

Origin and the End of all existence. The

the eternal revelation,

all in all,

the

general idea of the prophet's vision seems to be, that

Israel's perversion,

48
the Spirit

man by

of

everywhere, subduing the rebellious will

is

sure methods, however slow, to the ac-

knowledgment of God's goodness and perfection, and

that to this end the watchfulness that never tires
would have us look, in all our attempts to understand the mysteries of Providence ; but
as revealed in the history of Israel

we

look a

little

to the exiles

especially

and of Judah.

If

into the details of EzekieFs addresses

by the

able to see where

at this time,

now

river Chebar,

we should

we

shall be better

look for the outcast tribes

and probably be better

qualified to un-

derstand other prophecies concerning them.

WeAi^tMnd

that they would not listen to the pro-

phet ^^mTi), and then that he portrayed to them the

destruction of Jerusalem, as if to

show them the

hope from thence. After which, he

tells them they should be driven out amongst the
Gentiles to eat defiled bread, and that only a third
part of them should escape from the sword, |^^4?^5^k^^
lence, and the famine that should pursue theT^(v. 12)
but that, after the nations had witnessed the Divine
judgments upon them, the remnant of them should
be signally blessed and made a further evidence of
the wisdom and goodness of the Divine government,
by their recovery from idolatry and pollution to true
fruitlessness of

and patience; and thus also become, by their

example and their teaching, a blessing to the nations
amongst whom they had been hidden and oppressed.
faith

It may be questioned
9,f20, f40, /^44.)
whether the prophet spoke these things to the ba-

if(Ezek.

vi.

nished Israelites in general. In the 7th chapter of his

prophecy he seems to limit his threatening predic-

^^

WARNING, AND RECOVERY.

tions to a certain class of his

49

countrymen, namely,

whole multitude of them who should not return

(ver. 13) probably meaning those who should refuse,
the

j6U

or not be permitted, to avail themselves of the oppor-

Jews under Ezra and Nehemiah to repeople their own land, and again build the
walls of Jerusalem (ver.fl3]^icWhen Hosea prophesied to the Israelites in Samaria, under the name of
Ephraim, he told them that they should go into
bondage similar to that their fathers experienced in
" Ephraim shall be desolate in the day of
Egypt
rebuke among the tribes of Israel : I have made known
that which shall surely J^""(ver. 9). They sought help
against Judah from the Assyrian king Jareb therefore that golden calf which the people of Israel worshipped in Bethaven shall be a present to king
Jareb; and the king of Samaria ''shall be cut off as
" Ephraim," says God by
foam upon the waters.
Hosea (xi. 12), " compasseth me about with lies, and
Israel with deceit; but Judah yet ruleth with God,
There is divine
and is faithful with the saints."
tenderness in the upbraiding which the prophet adtunities afforded to the

^^

dresses to the Israelites concerning their persistence

and great wickedness which necessitate

their utter removal from the Holy Land.
''When ^sm^
Israel was a child, then I loved him, and called my '^Ajjj
son out of Egypt. I taught Ephraim to walk, taking
them by their arms. I drew them with cords of a
man, with bands of love. He [Ephraim] shall not
in the idblatry

return into the land of Egypt, but the Assyrian shall

be his king, because they shall refuse to return T (Hos.^'

//i 1-5). This interchange of the singular and the plural

ISRAEL'S PERVERSION,

50

common in speaking of a people as

personified in the name of an individual. The point
of the passage is this those who boasted of being pecupersonal pronouns

is

descended from Ephraim, the most

highly blessed son of Joseph, might well be sent back
to Egypt as a punishment for their worship of Baalim
liarly Israelites,

but, instead of that, th<^y should

subjects to

become and remain

the Assyrian, whose help they sought

against Judah, because, or when, they shall refuse

to return.

Of those who escape from

and famine,

tilence,

it is said,

mountains like^dom^of

they shall escape

the valleys^

to

the

out of place and in

In answer to the be-

(O^^^Vir. 16-22.)

sorrow.

the sword, pes-

wailing supplication of the prophet, Jehovah declares

that

He

make a

will not

full

end of Israel as a nation,

notwithstanding their total removal.

When the Assy-

rian took the inhabitants of Samaria captive, and led

away

bondage beyond the

Euphrates, the Jews of Jerusalem, from whom they
had been so much and so long divided by their religious and political feuds, cried to them, upbraidingly,

the whole of Israel

" Get ye out far

giveny
tested

(Chap.

from

the

xi. IG?)''

afterwards,

the Holy Land.

as

into

to

When

Lord^ unto us

The Jews were

their

name

in the

ing

by words and

they saw about

Him

fitness

to

of the
signs

land

fearfully

possess

the Prince of Peace

amongst them
salvation

is this

came

Father, teach-

and wonders,

nothing of this world, the world

they loved, and they cried out, " His blood he upon us
The dispersed, the outand upon our children.''^
\^sts of Israel,

had no voice

cifixion of Jesus.

in the rejection

and cru-

His miracles they never witnessed,

WARNING, ANi/ RECOVERY.

of

his

and they

never heard;

they

resurrection

51

resisted not the testimony of

God

when the Holy

witness of Christ's as-

Spirit, as the

against themselves

hand of God, to reign in the

power of his risen life, was preached in many tongues
kindled into lustrous utterance as by fire from Heaven.
The Ten Tribes, though apostates, were not in a
position thus to deny their Lord and Saviour, as
Judah ultimately did so it appears from the prophecy
that the remnants of Israel shall be converted first and
cension to the right

that they shall enjoy the blessings of the

nant, while yet the dispersed of

themselves of

all

Judah

new

cove-

shall be availing

the secular powers of the last days,

from whence
was when the

to re-establish themselves in the land

them.

their iniquities expelled

It

whole house of Israel were bowed down in the miseries

of banishment that the Jews taunted their brethren

words above quoted (xi. 15); and it was then

that the word of Jehovah came to Ezekiel, saying, " Al-"^ti/^
though I have cast them far off among the heathen, and
although I have scattered them among the countries,
in the

yet will I be to tliem as a

little

countries where they shall come.

sanctuary in the

Therefore say. Thus

Lord God, I even gather you from the people,

and assemble you out of the countries where ye have
been scattered, and will give you the land of Israel.
And they shall come thither, and they shall take away
all the detestable things thereof, and all the abominasaith the

tions thereof, from thence.

heart,

and

I will

put a new

And
spirit

I will give them

one

in you^ and I will

take the stony heart out of their flesh, and will give them

an heart of

flesh, that they

may walk

E 2

in

my

statutes,

Israel's perversion,

52

and keep mine ordinances, and do them ; and they

But as
shall be my people, and I will be their God.
for them whose heart walketh after their detestable
things, and their abominations, I will recompense
their way upon their own heads, saith the Lord God.
Then did the cherubim lift up their wings and the
wheels beside them; and the glory of the God of
And the glory of the
Israel was over them above.
Lord went up from the midst of the city, and stood
upon the mountain which is on the east side of the
city. Afterwards, the Spirit took me up and brought
me in vision, by the Spirit of God, into Chaldea, to
them of the captivity so the vision I had seen went up
from me. Then I spake unto them of the captivity
(ii.
all the things that the Lord had shewed me "
;

16-25).

In order to understand these words

member

that the prophet

is

we must

re-

addressing the people of

Judah and Jerusalem concerning themselves,

as well

as the rebellious house of Israel ; hence the change of

person in the address " I have cast them off, yet I
:

will be to them as a little sanctuary

amongst the hea-

then, but I will re-assemble you after being scattered,

and bring you into the land of Israel." It was when

the prophet had heard these words that he saw the
cherubim lift up their wings, with the wheels beside
them (the mercy and providence of God), and the
glory of the

God

of Israel over

glory went forth from the city

Then the
of Jerusalem, and
them.

stood on the mountain to the east of the city, that

the

Mount

whence the Lord Jesus

Heaven, and where the angels were

of Olives, from

ascended into

is,

WARNING, AND RECOVERY.

53

same Jesus ivhich

is taken up into heaven^ shall so come in like manner
(Acts i. 11.)
as ye have seen him go into heaven^
heard by the disciples to say:

May we

''''This

not with propriety conclude that this refer-

Mount

ence to the

of Olives as the seat of the glory,

or the last place on which

was

it

seen, is intended to

convey the idea that the Israelites should be truly

restored in heart and spirit, by faith in Him who is

and who "has ascended

up into heaven to receive gifts for men, for the rebellious also, that the Lord God might dwell among
the Resurrection and the Life

them?"
Immediately after the vision the prophet went into
Chaldea, to

tell

the captives there also ail theyfetiings

(0^^x17^2-25.)
Lord had shown him.
He informs us what he said and did amongst the prophets, the princes, and the elders of Israel and Judah,
The elders of Israel obeyed him
in the land of exile.
not, but preferred to worship Baal, the god of fire,
and the calf in high places. Though they still pretended to reverence the name of Jehovah as the
Supreme God, to whom the gods of the heathen were
as servants, the place to which they desired to go was
Bamah, the high place. Probably mth a voluntary
that the

humility,

like

other

worshippers of

angels,

they

proudly professed to be too humble to address their

prayers and open their hearts at once to Jehovah,

though He had revealed Himself as the Father of all

They could come to the
that truly honoured Him.
prophet indeed as to a mediator, or a
access to God, Jehovah,

way

that the

still

medium

of

but that was not the

Holy One required

to

be honoured.

34

Israel's perversion,

Obedience to his laws in life and practice, was the

only appointed mode of approaching Him, and obtain-

TWjelderg^f Israel still went up to

worship on high ^^es! ' Then said the prophet unto
them, when they, in mock humility, came to inquire
ing blessings.

what they should do: ^^ Are ye polluted after the

manner of your fathers ? As Ilwe^atth the Lord God^
I will not be inquired of by you^^x' 30, 31]. Neither
shall

it

be as

wood and

you think

stone^ but as

with a mighty hand^

to

and

be like the heathen^ to serve

live^

saith

the

Lord^ surely

with a stretched out arm^

and

fury "poured out^ will I rule over you. I will

bring you into the wilderness of the people; and
there will I plead with you^ face to face^ as I pleaded
with your fathers in the wilderness of the land of
Egypt,
I will cause you to pass under the rod [like
counted sheep\ and I will bring you into the bond
icith

^^
[xx. 29-39].
The address of Ezekiel
of the covenant
to the elders of Israel in this chapter (20th) is

a recapitulation of the

mode

of God's dealings in

grace and judgment with their fathers from the

They

first.

are upbraided with their idolatry, and told the

result.

Their rebellion

Author of

own

life is

is

charged upon them.

The

represented as pledging Himself by

which are the

more forcible from the fact that the Israelites were
accustomed " to swear by the sin of Samaria, and say.
Thy God,
Dan, liveth; and the manner of Beerhis

life

to accomplish his words,

As much as to say the

golden calf there worshipped is as much a living God
They are told that those who
as Jehovah Himself.
sheba liveth."

(Amos

viii.

14.)

are purged from their idolatry shall be restored to the

WARNING, AND RECOVERY.

Holy Land, and that the

55

rebellious shall be cast out.

This separation of the Israelites into two

classes,

one

and the other to be scattered, has been

Hence the prophecy has appeared pecuoverlooked.
liarly obscure, and even contradictory, since within a
few verses a return is promised, and yet a thorough
casting out and rejection is threatened. The point to
which the reader s particular attention is invited in
connexion with our inquiry is this a certain class of
Israelites, and that a large one, is not to be restored to
Palestine, and yet they are as a body to be removed
" / will purge out from
from the place of their exile
among you the rebels^ and them that transgress against
to return,

me; I

them forth out of

will bring

they sojourn^

and

[o;; J)ixt]

tjie

country where-

^i'^y^&Mf^^

enter into the

Notwithstanding this,
land of Israer (^fev/Zo),
devouring fire, an
mercy accompanies the rebels.
'

>

unquenchable flame, g^a^fopth to burn all faces from

the south to the north (v^: 47, 48).
It is a purifying flame, a flame of Divine vengeance, a convincing
process

it is

I the Lord

heavenly

fire

have kindled

it ;

" All flesh shall see that

it

shall not be

quenched^

Well might the prophet exclaim, at the end of his

address, " Ah^ Lord God I they say of me, Doth he not ^^^^''^
^^
The same will be said of any one
speak parables .^"
who sees and announces the Divine judgment in a
Divine method.
'

Do

not the

preceding

statements

sufiicient plainness the fact that,

express with

when

the remnant

known, the

of Israel, scattered in lands but

little

wilderness of the people {Midbar

Hdammim),

have

lost sight of their original, the

shall

goodness of God

$6

Israel's perversion,

shall in grace

be abundantly

to

fulfilled

them by

their restoration through his correcting providence to

a right state of heart ?

Daniel and Jeremiah appear

to have foretold the gospel dispensation as that of the

especial or holy covenant,

and

it

this into

is

which

the outcasts are to be ultimately brought when, feeling

and acknowledging their evil dispositions, they renounce their own pretensions, forsake all idols, and
from the heart obey the gospel.*

The prophets

testify of the history of Israel.

Each

prophet personifies God in relation to the peculiar

Deity humanizes Himself to reason with

people.

them, to warn and to prognosticate.

human

He

puts Himself

which can best illustrate His love for man as manifested through the
chosen people.
Thus Hosea puts Divinity before us
as in his own person, and as acting the part of a
loving husband to a deceitful and abominable wife.
Israel is that wife; but the ^vife takes the name of
the husband, and the true Israel is really represented
by the prophet. Her proceedings and names symbolically indicate the history of Israel both at home and
abroad, in Palestine and in other lands. The prophet
represents himself as married to Gomer, the daughter
of Diblaim (Hosea i. 3).
Here, we conceive, Israel

into all the

in
to.

its

It

relationships

northern, or Scythian connexion

is

the

house of

Israel

as

is

alluded

distinct

from

Judah that is represented as the adulterous wife

by Hosea (i. 3).
Why does he name her Gomer,
* See Dan.
viii.

xlix.

ix. 27; xi. 22, 28, 30, 32 ; Jer. xxxi. 31 ; xxxiv. 18 ; Heb.
Ezek.
xxxvii. 26; Heb. xiii. 20; Isai. xxx. 18, 19; xlviii.
8, 13;
The messenger of the covenant is the Messiah. (MaL iii. 1.)

WARNING, AND RECOVERY.

the daughter of Diblaim?
that Gomer, as

It is

a country,

is

57

an interesting

fact

identified with that

of the Scythians by the ancients.*

May

not the

Hosea with Gomer be

representative marriage of

prophetic not only of the peculiar apostacy of the

but also of their association with the

Scythians in that apostacy? If so, we have this

house of

Israel,

ground for seeking Israel in Scythian connexion.

According to the figure of the prophet,
fulfilment of the holy bond is only on one side. Israel
additional

God, but the unselfish love, the

highest, the divine, the law-giving love, triumphs
unfaithful

is

over

all

to

the defects of

ness, not indulgence,

its

unfaithful object.

is

the ground of the Divine

Detesting and punish-

conquest of fallen humanity.

ing the wrong, the love goes on to evince

nature until
of

it

man and

begets love like

the heart

of

Forgive-

itself,

God

beat,

its

unfailing

and the heart

so to say, in

unison.

The whole scheme of the prophecy of Hosea is in

the first chapter. The result of this nominal marriage
with a people of

false religions

(whoredoms)

is

first

a son called Jezreel (the seed of God), to signify the

kingdomj^L^^^J, but yet the preservation of a godly race (ver. 4).

Then a daughter
named Lo-ruhamah (not having obtained mercy) is'^jsje^
said to be born, because, as it appears, the people
Nf
of Israel in their exile did not trust to God like Judah
cessation of the

* Gomer
It

is also

signifies that

the

are descended.

name

which

is fulfilled

or thoroughly brought to pass.

of the son of Japhet, from

Diblaim

is

whom

the Scythian nations

a dual word, and signifies two (people) brought

together by outward pressure

it is

a dual word, doubtless adopted by the

prophet to express the fact by a verbal symbol.

58

ISRAELIS PERVERSION,

(ver.
^''

but to armed power ^^^^refore, says God,

utterly take them away (ver. 6).
Afterwards

7),

I will

another offshoot

arises, called

Loammi (not my people),

no longer recognised as Israel.

Yet Israel is in
number numberless, and where it was said, " Not my
people^ there they are called sons of the living GodJ^

To

find Israel, the descendants of the rebel tribes,

we must

the Lo-ammi, in the latter day,

look for

the people which most readily and willingly received

the Gospel, or are most ready to receive

it,

when

properly presented to them.

We

must not forget that the predictions concerning

the seed of Isaac, repeated and enlarged in the prophecies concerning the offspring of Joseph, are not
fulfilled

in anything that history has taught us in

relation to the dispersed of

Judah.

the direful defection of Israel,

in

them

it is

Notwithstanding
yet promised that

shall all the families of the earth

be blessed,

that their seed shall yet be countless as the sea-side

sands, and that where it was said " Ye are not my
people^

THERE

it

living

God,''''

(Hosea

shall be said^
i.

Ye are
Their

10.)

the sons

way

is

of the
indeed

hedged up with thorns and enclosed as by a wall, but

that is to the end that they should not be able to
follow their own devices, but only the more remarkably manifest the marvels

When Jehovah

reasons

of

with

Divine Providence,

them

through

the

them under the figure of a

woman betrothed to him for ever, and yet

prophet, he addresses
faithless

by

their

idolatries

behaving faithlessly; to be

re-

covered, however, at last, in righteousness and judg-

ment, and lovingkindness, and tender mercies, and

divine faithfulness, so that she should

know and

love

WARNING, AND RECOVERY.

59

her Lord without the possibility of defection ever-

more. (Hos.

ii.)

But the most striking part of the figure thus emIn the
ployed by the prophet is most overlooked.
review of Hosea^s prophecy, which is peculiarly apfrom Judah, it appears
remarkably interested in the

plied to Israel in distinction

that the whole earth

is

Their perfect recovery

recovery of the outcast people.

is,

in fact, the harvest of the

unto

me

world

"

I will sow

her

in the earth^^^ saith the prophet, in Jehovah's

Through the scattering of

name.

Israel, like

wheat

broadcast from the sower's hand, the wide earth shall

yield her increase.

The day

of Jezreel^ the day of the

seed of God^ the day of judgment, the day of decision,

the day of love, the day of God's vengeance, that

the day in which Israel and eludah,

now

is

divided as

if

never more to meet, shall choos^pnp head, and be

indeed the visible sons of God. (Chap. i. 11.)
Their
restoration

is

the establishment of the final kingdom,

an anastasis, as

if

of

life

from the dead, the actual

when

that adoption shall be manifest for

which the apostle of the Gentiles looked forward, " to

regeneration,

wit, the

redemption of the body from the bondage of

corruption, the manifestation of the sons, or seed, of

God," the true Jezreel. (Rom.

viii.

shall be fulfilled, " It shall

words

Lord^ that

I will hear

the heavens^

23.)

Then

come topass^

and

the

saith the

heavens shall

hear the earthy and the earth shall hear the corn^
wine,,

and

the oil^

and

these

and

the

they shall hear Jezreel,^^ the seed

or sons of God. (Chap.

ii.

20.)

All shall then visibly

Adamic order, the Divine plan of

which God rested in love and in

operate after the

government, in
blessing with

man

as the head of creation

from the

60

Israel's perversion,

lowest ordinances of nature upwards to the highest

hang in conscious
dependency on the Spirit, the Power, and the
Presence of the Supreme, the only Lord whose best
offices of

intelligence, all

name

last

Love,

is

shall

love

manifested

in

perfect

humanity.

To quote
find, or

the passages in the Bible in which

all

fancy

we

find, predictions

of blessing to

we
all

the dwellers of earth through the literal descendants

of Abraham, would be to transfer a large part of that

wondrous book

for all the prophecies relate

more or

less to the history of that people, either in their dis-

persion, consequent on their unbelief, or in their re-

covery, through faith in their Redeemer.

called

Abram

him the

out of

Ur

When God
made
new dis-

of the Chaldeans, he

representative and federal head of a

which separation in heart and mind from

all idolatries unto the worship of Jehovah, should
be always accompanied by Divine favour and blessing.
It was this going out from all the practices of idolatrous heathenism to seek a heavenly rest, a land of
promise and immortality, in the devotion of his soul
to the God who by his word fabricated the heavens and
the earth, that distinguished Abraham, and, despite
pensation, in

him to be designated " the friend

was to Abraham that the promise

his infirmities, caused

of

Gody

Now

it

was made that he should be the father of many

nations, and that in his seed all the families of the
earth should be blessed. (Gen. xvii. 19, 20; xxi. 10.)
It is to

be observed that the promise was made under

very unpromising circumstances, or, as St. Paul

expresses it, a promise of life and blessing to proceed

WARNING, AND RECOVERY.

from one as good as dead.

(Heb.

xi.

61
All

11-16.)

from the time that

Abraham was a childless wanderer to our age of Mammonism, it has always appeared a most unlikely thing
that the whole world should be blessed through and
along, from the first to the last,

in the seed of Isaac, for, as Tacitus says, "

of

all

The Jews
(Book v. 8.) The

nations are held the vilest."

land of Canaan was the seat of the worst forms of

and consequently of the most hideous vices.

This land was punished by Israel as the hand of
Jehovah, and occupied by the Hebrews in fulfilment

idolatry,

made

of the promise

to

Abraham

nevertheless, for

were themselves
The land was given as an everlasting poscast out.
But the cosession on terms which they neglected.
venant of God still stands on His part sure, and the
central land shall be again and for ever the dwelling

their idolatries, the chosen people

of the faithful seed of Israel,

whence the whole earth

shall be filled with praise.

But where

know

is

not where.

them in

And

the earth ;"

the seed of Isaac shall spring

countless as the sea-side sands.

prophecy been

now

Scattered we
yet Jehovah said, " / will sow

the select seed

fulfilled ?

up

Has not the word of

Probably many will say that

the language of the prophecy

is

to be understood with

a large poetic licence, or in a spiritual manner.

Pro-

might answer amongst

the believers in the Sibylline leaves, but it will not

phecy with a

limitless licence

serve the purpose of those

positive, plain-speaking

who

God.

place their faith in a

Believers in the Bible

take that book to be God's truth because

it

does not

allow us to exercise the craft and cunning of imagi-

62

Israel's perversion,

nation in the invention, or in the interpretation, of

either its facts or the doctrines connected with them.

What Jehovah means He

says and does, and that

both as a Creator and a Saviour; and

it

is

the coin-

cidence between the truths of creation and history,

with the truths of salvation, that renders the Bible, in

and new covenants, a trustworthy book. It

If, then,
agrees alike with man and man's world.
the book is to be consistent in all respects, as it appears to be in so many, we may expect a literal fulold

its

filment of the prophecies concerning the seed of Isaac,

U/
r
^mmm

and the blessing of the world in his name. Does it

appear that the Jews, as they now stand, in any
degree represent a fulfilment of the promises?

We

f trow not. Are they hereafter to possess and bless all

lands? If they do, surely it will not be as Jews,
unless Judaism is to supplant Christianity, and trample

down

the Saxon race, with their

the Gospel and

its

New

Testament,

comments, in the Epistles and the

Apocalypse.

Amongst

the earliest prophecies there

eminent, which perhaps

may

is

one pre-

afford a clue to others.

When

Jacob blessed his grandsons Ephraim and

Manasseh, he designedly and significantly crossed his

hands, so that, contrary to custom, the right hand

rested on the head of the younger, and the left on

Joseph would have corrected the

supposed mistake; but the devout and blind old
grandfather said "/ know^ I know^ my son, Manasseh
that of the elder.

shall be great,
greater.
bless the

but truly his younger brother shall be

The angel which redeemed me from all evil

lads I and let my name be named upon them,

WARNING, AND RECOVERY.

and

name of my

the

fathers

63

Abraham and

Isaac^ and.

them grow into a multitude in the midst of the earths

The promises of overflowing
(Gen. xlviii. 16.)

let

blessings on the house of Joseph

and

his children

have not been fulfilled in anything that history has

yet brought to our knowledge concerning the Jews.
They have not become a multitude of nations yet,
nor are all lands blessed by them, nor are they blessed
If the prophecy be fulfilled, there must
themselves.
be another people hidden, yet vastly diffused, in

whom

Where

it is fulfilled.

is

the tribe of

Ephraim?

known on the exchange by that name,

nor in the name of Jacob, nor of Abraham, nor of
Isaac, as far as we can ascertain.
The prophecy was
not fulfilled in Palestine, nor is it now in the course
Certainly not

of fulfilment amongst

the Jews;

and

yet, if

times of the Gentiles are nearly completed, as

all

the

the

we must
some manner yet

signs of the times distinctly indicate, then

believe the prophecy fulfilled in
to be discovered.

The

vulo-ar starers

after crlarino*

wonders will never see prophecy converted into fact

but those will who watch the Hand that works
silently.

By

the insertion of one seed vitalized by

His touch God

forms of

filled

the whole earth with the highest

and adoration. The word of God unlike life, ever expanding and never seen

life

folds itself

but by the seers of the Spirit as well as the letter.

Look at the Jews. The promises made to Isaac
indeed embraced the Jews, but the promises to the
children of Joseph^ extend beyond them.
The tribe
of Ephraim belonged to that division of the Hebrew
people

who remained amongst

the idolaters

when

the

64

Israel's perversion,

captivity

was

by the

relaxed

decree

Cyrus.

of

Ephraim is especially mentioned by the prophets, and

the words of Hosea are peculiarly strong concerning
the estrangement of this tribe " Ephraim is joined
to idols; let him alone''^ (chap. iv. 15, 16, 17); and it
appears that Ephraim was so prominent a leader in
:

idolatrous innovations, as that the

name

stood in that

respect as the representative of the whole

house of

Israel, as

address:

"0

(Chap.

we

find in that divinely tender

Ephraim^

vi. 4.)

''

There

of the

what

is

shall

idolatry in

do unto

thee?*^

Ephraim

Israel

is defiled

Ephraim is mixed with the

Because he made many altars to
peoples (vii. 8).
sin, altars shall be to him to sin; and through his
idolatry Israel is swallowed up among the Gentiles as
Observe the

result.

no pleasure (viii. 8) like an unclean and broken urn cast into the sea as worse than
useless.
He forgot his Maker, and yet huilt temples.
In consequence of this attempt to do God service by
a vessel in which

flattering

their

is

own

deemed themselves the peculiar

blessings are

and their

now

who

very people

vanity, the

inheritors of divine

outcasts alike from their fatherland

fathers' hopes.

They have

forgotten

all

their

traditions of Jehovah's covenant with their fathers,

they are to

know themselves

as utterly desolate

and

through a manifestation of grace of which they have no record.

Speaking of Ephraim and Israel as one, the prophet
Hosea says " My God shall cast them away, and
hopeless, incapable of recovery but

they shall wander among the nations." (Chap. ix. 17.)

Thus confirming and repeating the prophecy of

WARNING, AND RECOVERY.

65

Moses, who, foreseeing the disobedience of

Israel, said

them all *' The Lord shall scatter thee among all
people from one end of the earth even unto the other,
Nevertheless, the end of their
(Deut. xxviii. 64.)
wanderings is this " Ephrahn shall say, What have
I to do any wore with idols ? I have heard him and
From
observed him saying^ I am like a green fir-tree
me is thy fruit found. Who is wise^ and he shall
understand these things ? prudent, and he shall know
to

''^

themV

(Hos. xiv. 8, 9.) "'0 Israel^ thou hast destroyed

thyself: but in

me

is

The iniquity of Ephraim

I will ransom them from

thine help.

bound up^ his sin is hid.

the power of the grave !

is

death.

death^

will

redeem them from

will be thy plagues.

will be thy destruction.''^

(Hos.

xiii.

grave^

We

9-14.)

look then for the fulfilment of these prophecies

known

must

among

and who can be

recovered from the degradation of their habits and
position only by that operation of the Holy Spirit
which causes a belief in the resurrection, and raises
the soul from death by the word of Christ.
We
a people not

as Israelites,

must look for the descendants of the literal Israel

amongst those who now are, or are ready to become,
the spiritual Israel in short, among Christian nations,
and among those who are willing to receive the word
;

of God, the truth as

shall

have

We
this

it

it

is

in Jesus, as soon as they

fairly presented to them.

will proceed in

our endeavours to substantiate

conclusion by examination of the history and the

existing facts of the world, as far as

their connexion with Israel.
in the

we can

But there

is

trace

one point

prophecy most striking in connexion with the

66 Israel's perversion, warning, and recovery.

grand revolution now proceeding in the East, the

It is this: when
greatest that ever happened.
Ephraim, or the outcast house of Israel, is beginning
to be recovered, he awakes, so to say, with the question, " What have I to do any more with idols V Thus
indicating that, up to the moment of the sudden
change, these hidden Israelites are idolaters, but
throw their idols off in haste and altogether, just as
the old races in China now do, and as those of India
will ere long.
This is only an illustration, an argument, and an inference may be connected with the
fact by and bye
" A nation shall he horn in a day^
All times and all means spring from one source
and terminate in one end, the manifestation of the
Divine Beigg, the revelation of the Author and
Finisher of life.
Such, at least, is one of the grand

we

by contemplating the facts to

which our inquiry now conducts us, and it is itself

lessons

shall learn

worth our patience.

67

CHAPTER
HOW

AND.

Having arrived
symbohc vision

III.

WHERE DID THEY GO?

at the conclusion that the prophet^s

signifies

the scattering of the re-

beUious Israelites and Jews through the wide world,

ill

proof alike of judgment and of mercy,

we

pro-

ceed to inquire by what instrumentality this was

been intimated that they were to be

involved in the cloud and the whirlwind, and mixed

effected.

It has

up with a vast multitude of people in the north from

Avhence they are to be borne, as on the wings of the
;

wind, unto every part of the habitable globe.

they were thus involved and scattered

certain evidence to inform us; but

much

we

How

we have no

shall discover

reason for the inference that they voluntarily,

went forth from the place of their exile

into the land offering them the asylum and the

as a body,

They refused to listen to the

warning; God rejected them, and we know

liberty they desired.

''prophet's

and could not return to Palestine.

They who were of the Ten Tribes had altogether
separated themselves from the Jews as a body by
apostacy and relentless warfare against the house of
David; and, had they desired again to occupy
Samaria, that land could not receive them it was

that they did not

f2

68

HOW AND WHERE

DID THEY GO?

by a people who had been placed there by the

Assyrian monarch in exchange for themselves. There
was, therefore, no room for them in their own former
filled

country, had they been inclined or permitted to re-

They were completely outcasts; they were

rejected alike of God and their country. An invasion
turn.

of the land of Media and Mesopotamia, through some

of the most fertile provinces of which they appear to

have been scattered, might indeed have

facilitated

would have
been a friend to them, and one mighty enough to
meditate and effect such an invasion would probably
have promoted their rebellion, encouraged their banding together, and have hailed them as the best auxitheir escape.

liaries.

But we

foe to their oppressors

find nothino^ distinct enouo^h in the

history of those countries and those times to afford

us any proof that they were drawn into the northern

whirlwind and the cloud by such means. It is at

most probable that, if they left the place of their

exile at all, they went out in peace, still deceiving
themselves with hopes to which they had no title,
since they had forsaken the covenant with the house
of David, in which " the sure mercies " promised by
Jehovah were alone to be found. But, if they could

least

leave the place of their exile peaceably,

that the power of their oppressors

it is

evident

must have been

previously subdued by some other power which
proved itself friendly to themselves. That power we
believe to have been Scythian, since this was the only
invading force of which we have any information that
could in any degree fulfil the requirements of the
vision of a whirlwind and a cloud coming from the

HOW AND WHERE

DID THEY GO?

north and involving the captives of Israel

69

who

so-

journed in Media and Mesopotamia, and bj the banks

of the Tigris

and the Euphrates.

We

shall present

evidences of the connexion of the Israelites with this

northern power as
in order

more

we advance

fully to

in

our inquiry.

But,

understand the condition of the

revolted tribes, and of such of the tribes of

Judah

and Benjamin as were seduced by them after their

removal from the Assyrian and Persian dominion, we
must revert to the words of prophecy, which show
us that theirs was a condition resulting from their
wilfulness and obduracy of heart in choosing a religion for themselves in keeping with their temper of
mind. Instead of receiving and obeying the religious
ordinances which had been enjoined upon them, they
only ostensibly reverenced them as oracles to be interpreted according to their liking and convenience,
just as the heathen interpreted the utterances of their
Sibvls.

In the second book of Esdras (chap,

xiii.) it is said

Ten Tribes went forth under circumstances

" The Most High showed
peculiarly favourable.
signs for them, and held still the flood until they

that the

were passed over." It is stated that ^' they entered

into [passed?] Euphrates by the narrow passages of
the river." If we look into a map, we shall see that
such a course would lead them through Armenia,
northward, into the midst of nations of Scythian
origin.

We may

take this evidence as so far indi-

cating what Jews believed concerning the

at a very early period.

apocryphal,

we

Ten Tribes

Since Esdras, however,

ask what other indication

is

is

there that

HOW AND WHERE

70
the

DID THEY GO?

Ten Tribes ever had an opportunity of withdraw-

And, supposing
them to have thus withdrawn, where were they likely
to go? The record of the Scythian invasion of Media
and Mesopotamia will afford us the reply.
The
Scythians once occupied those countries under circumstances in which the Israelites were very probably
As alike enemies of Persia and
greatly favoured.
Assyria, it was natural for the Scythians and the
Israelites to seek to be on good terms with each

ing from the place of their exile?

other.

But the history

of the Scythians

ably involved and obscure.

obscurity

concerning

It

may

people

is

remark-

be that this very

whom

with

the

must have had association is one of the

peculiar providences by which the path of the wanIsraelites

dering tribes has been concealed.

this obscurity, traces

of the

Notwithstanding

Ten Tribes

are found

amongst the Scythians to the east of the Caspian Sea,

in Sogdiana, Bactriana, Independent Tartary, and
Bokhara, and, indeed, amongst all people sho^vn by
history or language ever to have had any connexion
with that part of the world. There was a bond of
sympathy between the Scythians and the Israelites.
Scythia was doubtless,
Their foes were the same.
open to the sons of bondage whenever they could
avail themselves of an opportunity to escape.

Why

should they not seek refuge in the land of freedom?

Jewish historians, perhaps confounding the captivity

with the after diffusion of the Jews, relate that the

Ten Tribes were

Persia, but also

phorus.

carried not only into

Media and

into countries north of the

Ortelius also speaks of

them

Bos-

as being in

HOW AND WHERE

We may

Tartary.

DID THEY GO?

then deem

71

probable at least

it

that the Israelites in Media were in correspondence

with the Scythians, and this would go far to account

for the attack of those people

as

cursion,

as well

remarkable fact that, in their vast

the

for

upon Assyria,

they went to the borders

country, but then turned aside, as

if

in-

Hebrew

of the

to avoid disturb-

ing the sacred land, at that time unprotected, except

We

have the evidence of Herodotus

as to the singular fact, that the Scythians were bent
upon invading Egypt, but were diverted from their
purpose by large presents from the Egyptian king
Psammetichus. They are said, however, to have
robbed the temple of Ascalon on their return, and to

by Providence.

with some strange malady in con-

have been

afflicted

sequence,

(Clio. 104.)

But are there any people with a name

degree indicating the connexion of the
Israel with that of the Scythian ?

Sacce placed

the very

in

house of

Yes we
;

any

find the

by Ptolemy beside the Massagetae, and

name

Sacce suggests the possibility that the

sons of Isaac^ as the Israelites delighted to call themselves,

became, in

fact,

the neighbours of those vic-

and blended with

them, or became allies, in their eventful wars with all
the nations around them.
Nor is it without some
probability that the Scythians, who overran Asia for
twenty-eight years, were themselves led on by the
Israelites, if, indeed, the great body of them were not
torious Scythians, the Massagetae,

of

Hebrew

origin.

This would account for their

found in Media and Mesopotamia. These

very Scythians were afterwards all called Sacce by
being

first

HOW AND WHERE

72

the Persians.

DID THEY GO?

Their incursion took place in the reign

of Cyaxares, son of Phraotes, king of Media.

The

Nebuchadnezzar who took Jerusalem married the

When this
daughter of this Cyaxares of Media.*
king Cyaxares was in revolt against Assyria, and
while in the very act of besieging Nineveh, with the

came
overpowered them, and

aid of the Babylonians, these so-called Scythians

down upon

these besiegers,

seized the empire of Asia, which, as

we have

said,

they retained for twenty-eight years, (b.c. 641.) The

especial fact to be observed

is this,

the Scythians and

SacaB were afterwards confounded together.

These overpowering hosts came through Media and

Mesopotamia, where the vast multitudes of exiled

had been located, and growing into power

for more than a hundred years.
The Asiatic dominion was ultimately recovered for the Medes and
Persians under Cyrus the Great.
Thus the way was
Israelites

prepared for the restoration of the Jews, the tribes of

Judah and Benjamin, according

to prophecy, while

we hear nothing

Ephraim

of the house of

or Israel.

Where, then, were they? There is one great event in

the history of Cyrus that may throw some light on
the subject.
This king was desirous of conquering
the Massagetae. He went into their country, and, while
there, dreamt that Darius had subdued Asia and
Europe. This occurred on the banks of the Araxes.
(Herod, i. 209.)
Now we must remember that it
was to the borders of this river, which is the same as
Kir, that Tiglath-Pileser deported the people of Damascus when he subdued Syria, (b.c. 740. 2 Kings

* Dr. Angus's Chronology,

Bible Hand-book, p. 536.

DID THEY GO?

HOW AND WHERE

73

These people, therefore, were amongst the

Massagetce who defeated Cyrus, and they had been
formerly friends and allies of the Israelites, and spake

xvi. 9.)

the same or a similar language.

It

is

probable, there-

Ten Tribes afterwards passed into that

in united bodies they went out from

fore, that

the

country,

if

We

Media and Mesopotamia.

shall find proof here-

and the

Getae, or

Gothi, are ultimately blended together in

some of

after that the Israelites, the Sacae

their migrations.

Names,

dates,

in too great

and events are involved

a confusion in the histories of those countries and

times to be

now

unravelled, so

selves with the light

we

possess,

best of our ability as far as

gather up hints as

we must

it

we go on

content our-

and follow

will lead us.

at present.

it

to the

We only
We have

imagined some reasons for supposing the Scythian

Sacae to be connected with the house of Isaac but
we shall find other and stronger reasons as we proceed to investigate the subject in the higher and
;

clearer light of prophecy.

In this place, however, a

sketch of the kings and chronology of Assyria, in

relation to the Israelites

and the Jews,

will aid us in

forming a clearer idea of the statements already

made.
Pul, or Phul, is the first Assyrian king mentioned

kingdom to TiglathPul made the

Pileser, they are associated together.
He also
Israelites pay tribute to him in 769 B.C.
probably deported some of the people at least the
captivity of Reuben, Gad, and the half tribe of
Manasseh is attributed to him as well as to Tiglath-

in Scripture.

As he gave

his

HOW AND WHERE

74

DID THEY GO?

Pileser in 1 Chron. v. 26.

These tribes were removed

to Halah, Habor, Hara, and Gozan.
Habor is supposed by some to be the same as
Chebar; Hara was the mountainous country of
Media, and Gozan probably the district now known

Habor be the same as Chebar, now

Khabur, we have the fact that some of the Israelites
deported by Pul were located where others of their
tribes were afterwards located by Tiglath-Pileser.
as Buhtan.

If

There Ezekiel the prophet addressed their elders and

beheld his vision. The people dwelling by the Chebar
are named Sucki (Soki or Saaki) in the Assyrian
records translated by Rawlinson.*
This name might

by themselves
whether we suppose the name de-

well be applied to the Israelites, either

or their masters,
rived from

11:;

or from ira.

In the

first

case

it

would mean a people poured from one place into

another; and in the second it would be but the
appropriate patronymic, in short, which Amos applies to

them, namely, sons of Isaac

hence, perhaps,

Sakhi= Saxons.
Tiglath-Pileser

Judah, to assist

was invited by Ahaz, king of

him against Pekah, the king of

who, with the aid of the Syrians, endeavoured

to expel the descendants of David from the throne of
Israel,

Jerusalem. f

Tiglath-Pileser on this occasion

sub-

dued Syria, and brought the whole of the country of

Gilead and Naphtali, east of the Jordan, under his
dominion, leaving only Samaria to the kingdom of
Israel.

He

sent his prisoners into Assyria, or, as

* See note to Herodotus.
1 2 Kings xvi. 7-9.

HOW AND WHERE

DID THEY GO?

75

on the banks of the Kir, a

branch of the Araxes which flows into the Caspian
This
This was about 740 B.C.
Sea, in lat. 39 N.
king of Nineveh was master of Media, Armenia, Kurdistan, Syria, and the northern parts of Palestine.

some

think, the country

Amos

foretold this captivity

" I will break also the

bar of Damascus, and the people of Syria shall go

into
i.

captivity into

Kir,

saith

the Lord."

(Amos

5.)

Shalmaneser,

named Shalman by Hosea,

led

an

which was now

confined to the narroAv limits of Samaria.
He comTen Tribes, and removed
pletely subdued the
27,280* families from Samaria at once into Halah,
Habor, Gozan, and the cities of the Medes. It appears that his death for a short time suspended the
removal of the rest of the Israelites. This was about
725 B.C.
We observe that the Israelites, on this
occasion, were exiled to the same parts of the empire
of Assyria as those transported by Pul and TiglathPileser; the cities of the Medes being also now
mentioned, though some authorities have it that, at
the time the Ten Tribes were carried to Assyria, the
Medes had revolted, and Babylonia was a separate
kingdom. But this occurred seven years from the
building of Rome, in the second year of the eighth
Olympiad, 748 B.c.f
Sennacherib, or Jareb,J succeeded Salmaneser B.C.

army

against the

kingdom of

Israel,

* See Eawlinson's translation of Assyrian

records. ^Athenaeum,

23, 1851.

f Diod. Sic. lib.

J Hosea x. 6.

ii.

Justin,

lib.

i.

c. iii.

Aug.

HOW AND WHERE

76

He

720.

DID THEY GO?

completed the removal of the

Israelites,

brought the whole of Galilee and Samaria under his

dominion, and then sent an army of 180,000 men
against Hezekiah, king of Judah.

But, in consequence

of the faith and prayer of this king, this vast

army

was utterly destroyed by the angel of God beneath

the walls of Jerusalem.*

After this the Assyrian

empire began to decline and that of Babylon to

Hence we

crease.

learn, in the story of Tobit,

in-

who

resided in Nineveh, that the overthrow of Nineveh

was

by the Israelites. He exhorts his son

that place,f and to go into Media, where the

anticipated

to leave

Israelites dwelt.

was under Nebuchadnezzar (605 B.C.) that

Babylon dominated over all the East. During his
reign the Chaldeans marched upon Jerusalem and
carried away a large number of Jewish nobles into
Babylon among whom were Daniel and his friends. J
This deportation of Jews was very different from
that of the Israelites, and at least a hundred years
It

subsequent.

The return of

Jews took place after Cyrus had

united the kingdoms of Media, Persia, and Babylon,
and it is likely that he gave the Jews authority to
the

rebuild their temple in Jerusalem in consequence of

their aid in the conquest of Babylon.

In the restoration of the Jews as related by Ezra

and Nehemiah we hear nothing of the Ten Tribes

and the reason for this may be found in the entire
* 2 Kings

t Tobit
J

xix.

Herodotus,

xiv. 4, 10-15,

Jer. xxiv. 5

lib.

Rollin,

xxv. 12 ; Ezek.

i.

1.

lib. iii. c. ii.

xii.

13

Dan.

i.

1,

2 ; Athenaeus,

lib. xii.

HOW AND WHERE

DID THEY GO?

77

apostacy of Israel, and in the circumstance of their

separation from the Jews, and also in the events that

which they were

banished.
It was the chiefs of Judah and Benjamin
that promoted the return as stated by Ezra (i. 5).
These were assisted by the priests and Levites.

had occurred

in the countries to

Some remnants

of the house

willing to submit to the

new

of Israel

who were

order of things appear to

be named by Ezra (x. 25.) as

all

that were recog-

nised.

The circumstances

must have tended to produce a permanent separation between the Ten Tribes
and the Jews, or men of Judah and Benjamin, are
numerous; but perhaps the most remarkable are the
that

great changes that took place in the relations between

Media, Nineveh, Babylon,

and

Israel

during the

interval between the reign of Sennacherib

of Nebuchadnezzar; in which period the

must have been

entirely dissociated

brethren in Palestine, and liable to

Ten Tribes

from
all

and that
all

their

the abuses

which opposing tyrannies could exercise over an oppressed, a captive, and a homeless people.
Esarhaddon, the third son of Sennacherib, took
Babylon, and reigned over it, together with Nineveh,
in 680 B.C.
In this change the people of the tribes
must have been involved. From 667 B.C. Sardochus
reigned over Nineveh, Babylon, and Israel for twenty
years, and over Media also, until that country revolted, which happened in the thirteenth year of his
reign (654 B.C.). All these changes no doubt greatly
influenced the position of the

and Media.

The

revolt of

Ten Tribes

in Assyria

Media was very

likely

HOW AND WHERE

78

indeed to have been

its cities

much

DID THEY GO?

assisted

by the presence

in

men famous

for

of multitudes of Israelites,

stratagem and the restlessness of tried bravery and

fanaticism.

But

the most

marked change

in the

position of these people, who, from their religious

would

endeavour to keep themselves

distinct, probably occurred when the hardy Scythians
came down from the north and trampled under them

prejudices,

still

alike the despotisms of

The Median empire

Media and Assyria

(b.c. 633).

at that time contained, besides

JVTedia-Magna and Media- Atropatene, Persia, Assyria,

Armenia, and Cappadocia.*

They occupied Media,

Mesopotamia, and great part of Assyria immediately

after the revolt of Media, and while civil

war was raging

between Nineveh and Babylon. The Scythians, occupied, in fact, the very provinces in which the Ten Tribes
dwelt, and from whence they overran the whole of
Asia as far as Egypt on the south and the Indus on
May we not, then, regard this incursion as
the east.
that predicted in the vision of Ezekiel under the
image of a whirlwind and a cloud from the north?
It alone, of all events in the history of those countries,
fulfils

the requirements of the prophet's vision. This

vast and marvellous invasion of rugged hosts seems

to have as completely altered the aspect of central

Asia at that time as did that of a kindred people

under

Alaric the

Romanized Europe.

Goth

change the

destinies

of

The Hand Divine guided the

cloud; in all its seemingly lawless evolutions is seen

" the fire unfolding itself,'* and the self-moving Spirit
rules in

all

the rollings of the whirlwind.

* Eawlinson's Herodotus,

vol.

i.

p. 373.

HOW AND WHERE

The

facts

DID THEY GO?

79

about to be presented will probably

justify the inference that the overflowing of these

Scythians from the steppes of Tartary led to the

ulti-

mate removal of the Israelites, as a body, from Media,

Mesopotamia, and Assyria into the land of the Tartars
and thence into all parts of the habitable globe, according to the

literal

dressed to Israel, and

now

proclaimed to the whole

men may everywhere

world, that

ment,

force of the prophecies ad-

look for their

fulfil-

and understand that the destinies of nations

and of men are determined by their obedience to the

laws of uprightness, truth, and justice, or of the
charities of earthly life under the kindred but higher
charities revealed from heaven.
Into the consideration of this world-wide dispersion of Israel it is not

now my purpose

to enter.

Enough

for

my

present

purpose will be found in a very limited department

of this inquiry,
this

work

and

shall

to such evidences as

confine

attention in

we may be

able to

discover of the connexion of Israel, under another

name,

alike

with Scythia, India, and England.

80

CHAPTER

IV.

THE HEBREW INFLUENCE AND THE SAXON RACE.

However
book

infidels

may

cavil

and sneer

at the oldest

have the facts in connexion

with it to account for, which the truth of that book
alone explains.
The people who wrote the Bible
and transmitted it to us have altered the whole aspect
of politics and religion; they have remodelled the
world, and that, without intending anything more
than to express their own convictions. Their faith
in the world, they

has cast mountains into the

people,

the

as

Grecians

The contemptible
Eomans called the

sea.

and

Hebrews, have turned the pillared temples of Athens

and the Eternal City into dust, to be blown away into

by the breath of Time.

The names of old heroes once worshipped

oblivion

now

there,

round the nonsense

verses of our schools the philosophers who haunted
the porticoes of temples and the groves of the academies in long garments, uttering their proud
attempts at wisdom with the gravity and mysteriousness of that miserable ignorance of God and of themselves which all their most oracular discourses
serve

for

little

but

to

expressed

these,

with

all

their honours, give place

in silence to the dauntless prophets of

Jehovah and

HEBREW INFLUENCE AND THE SAXON RACE.

There is the
philosophy without the Bible has done nothing
fact
The seed of
to improve the moral world as yet.
the ruder disciples of the holy Jesus.

Abraham

the

man who

so long ago strangely sepa-

rated himself and his family from the pantheists of old

Asia in order to assert faith and to worship a personal

and a speaking God, the God manifest in humanity

have by their books and their ideas altered the habits of
the whole civilized world, and now regulate, or will
soon regulate, the intercourse of nations in

all

that

and law. The man

who was called '' the Friend of God " is acknowledged
by Europe, Asia, and America, and by multitudes in
relates alike to

Africa

commerce,

religion,

as the father of the faithful, thus pro-

also,

Abraham in spirit, just

so far as they obey the God who called him to seek
for a country beyond this world.
What if those
Christian nations that profess the faith of Abraham as
the proper pattern of their own should not only be
fessing to be the true seed of

spiritually his descendants

possess

it,

by

faith,

so far as they

but be even bodily influenced by an infu-

sion of his blood throuo^h the scatterin^^ of his lineal

descendants, the tribes of Israel, lost amongst the

Gentiles?

Word

But,

if

not

so,

they have at least received

from the children of Abraham, and

the people thus ostensibly his seed are the models of
humanity. In their records we possess the highest
examples of all that is most ennobling in our nature,
the

of

because there

life

we

see

man

influenced by the highest

motives, and enabled, by the apprehension of divine

relationship, in all their eflbrts to

aim at the honour

THE HEBREW INFLUENCE

82
of

Him who

" glorious in holiness^ fearful in praises^

is

doing wonders^^
Disregrardino; for a

moment

the Jewish mission to

the Gentiles at all times of their history, but especially

the Apostolic ministry in

King

all

lands with the Gospel of

Jews in their hands, the

presence of the dispersed of Judah among us is sufficient to remind us of our indebtedness to them as
men teaching us a grand lesson of the deepest inWe see in their origin and history more of
terest.

the crucified

of the

the use of history than in that of

we

for in that

all

the world besides

see the direct connexion of national

and individual well-being with obedience to God's

Here is the secret of Providence. To know
laws.
God in the abstract is impossible. He reveals HimMan
self relatively, that is, in good and in evil.
must study these in relation to the outward worlds
of creation and history, and also in his own soul.
He is to distinguish good from evil, to feel the beauty
To appreciate the
of holiness, and love that beauty.
character of the just God, and to imitate Him who is
manifested as the Saviour in

whom

righteousness and

love are united, are spiritual duties now.

* The

literal

Jews are a wonderful

These are

people, even in respect to their

They resist the causes of disease and death better than most
According to the investigations of Dr. Gaiter, of Wieselburg, the

physique.
people.

mean
20'2.

life

of

He

Jews

is

45'5 years

of Germans in general, 26"7

of Croats,

the influence of race.

ascribes the difference altogether to

Out

of a thousand Christians at Frankfort, 39 reach 70 years, while of the same

number of Jews 73 attain that age. This is the more remarkable, since

Jews intermarry so much amongst themselves for Dr. S. M. Bemis shows

that, of 6321 marriages between cousins in Kentucky, 3677 produced infirm children 1116 deaf and dumb, 468 born blind, 1854 idiots, and
239 scrofulous. Ranking's Med. Obs., vol. xxix. arts. 6 and 7.
;

AND THE SAXON RACE.

the purposes of revelation and faith ; and

83
all

specula-

these

mind away from contemplating

truths confounds, distresses, and destroys us.

With

this

tion that takes the

form of revelation the whole course of

Providence

But the

coincides.

plainest

evidence

remaining for us of the connected history and interests of human nature is found in the Bible and in
the history of the Israelites
their books, but as

now

not only as recorded in

visible in the effects of their

and their presence in all civilized lands.

The Jews at least cannot but testify to their past
dispersion

history; they cannot but point to Jerusalem; they

cannot but appeal to their laws;

quote their prophets

they cannot but

they cannot but sing the songs

they cannot but lament in the language of

Jeremiah they cannot but indicate their hopes, and,
of Zion

while testifying alike of judgment and of mercy, they

cannot but thus direct the eyes of all thinking inquirers to the Jews* future as the only future foretold with

any sign of promise worth having.

The

Hebrews' past has involved the well-being of the

nations with whom they have mixed, and so will it
be with their future.

How

How

marvellous their story

blended with the destinies of empires

Egypt
and Babylon, and Assyria and Rome have meddled
with them and come to ruin, because they dealt with
them unrighteously.
And there is a controversy
still pending with the Russian, the Mahometan, and

Roman

Catholic empires, as also with the Persian,

the Mogul, the Chinese, the Burmese, and the Indian

empires in connexion with

the outcasts of Israel.

their past

The
G 2

conduct towards

history of the world, as

THE HEBREW INFLUENCE

84

God's and man's world,

And

the history of the Hebrews.

is

the British empire and the republics of the

if

Western hemisphere be not ruinously involved in the

approaching and universal struggle, it is because of
their better standing in relation to the Jews in consequence of receiving the Word that went out from
Those nations which submit by choice
Jerusalem.
to the

Word

that smote

sisting Caesars

now own

down with

violence the re-

the kindred of their Saviour,

and acknowledge their obligation to the Jews for

having conveyed to them the models of the wisest
constitutions, and taught them to look before and
after, to trace the meaning of God's handwriting concerning the origin and ultimatum of our race. Thank
God, the influence of Jewish history and prophecy is
deeper in our literature and habits of thinking than
is the influence of Jewish Mammonism on our money

The purpose of both

markets.

these

seen yet, and that probably soon.

consent of Jews as
fio^ht,

money

efifects is
If,

to be

without the

dealers, the nations cannot

so neither can those nations that adhere to the

Bible be

much

troubled by the contentions that arise

about the Greek, Armenian, and Romish churches as

represented at Jerusalem by idolatries that are there
the proper derision of the Moslems and the scandal
of true Christians, and an abomination in the eyes of

those very Jews

who

look upon the whole land in

which the objects of contention stand as

their

own

Through the favour of the God whom

worship, and through whose interference

inheritance.

they

still

they rightfully expect to be ere long reinstated, they

still ply every art at their command to accomplish

AND THE SAXON RACE.

the end they desire, that
all

those powers

to say, the destruction of

is

who pretend

to

any authority

The Holy Land

land of their fathers.

85

is

in the

prepared to

them back.

These points are full of interest

at the present turbulent and maturing and finishing
period of history; but the largest element in the
receive

world's present condition

it

unknown, and therefore

is

cannot be taken into the calculation concerning

We

comino^ events.

do not know

cast tribes of Israel, to

whom

so

how the ten outmuch of unfulfilled

prophecy belongs, now stand in relation to the other

They are only hidden, however, not lost.
peoples.

Not a seed
process.

is

to

And

fall

if

to the

it

is

ground

difficult

separate people, or to discover

mixed up with

others, yet

it

impossible, since the world

shall arise

We

in the

to find

winnowing
them as a

where they

are,

if

cannot remain for ever

to see the light that

is

upon them. (Isaiah

Ix.)

by trustworthy history that only a portion of the Hebrews who were

are already well informed

carried captive into Assyria and

to Palestine.

its

provinces returned

All attempts to account for the re-

mainder are unsatisfactory.

Probably

plausible attempt to find their locality

Grant, who, being a missionary

Christians, occupying

many

among

is

the

most

that of Dr.

the Nestorian

of the hills of the country

over which the Israelites were probably dispersed by

their conquerors,

has arrived at the conclusion that

these Nestorian Christians are the descendants of the

Ten

and that the Scriptures are fulfilled by

But if Dr. Grant's
their discovery and conversion.
views do not come up to the terms of the prophecies
Tribes,

THE HEBREW INFLUENCE

86

concerning Israel, to which

chapter directed attention,

it

we have

in

a former

will be unnecessary to

follow his several arguments in order to expose their

What

fallacy.

Dr. Grant wished to prove, of course,

under the circumstances, became very evident to himself; but he has not shown that the Nestorians are
numerous, nor that they are " swallowed up as an
empty vessel amongst the nations.''^ (Hos. viii. 8.) The
Nestorians are very probably descendants of the few

who

Israelites

did not leave the land of their captivity

small remnant were distinguished in the early

this

ages of Christianity, that

is,

the sixth and seventh

a most marvellous

manner, by their
sending out Christian missions to the east and the
north, the traces of which still remain to a remarkcenturies,

in

among

able extent

the Chinese, the Tartars, and pro-

bably more southern nations in the Eastern hemi-

We have in

sphere.

general but a small conception of

the influence that early Christians, through converted

Israelites,

world.

exerted over the views of the heathen

It is at least

Syrian churches have

a noteworthy fact that the early

left visible

evidence of their mis-

sionary zeal and power, both in China and in India.

Those early Syrian churches were Nestorians, and, in

as far as the

modern Nestorians

aflbrd strong evi-

dence of their Israelitish descent, as well as of their

actual connexion with the early Syrian churches, so
called, it

is

probable that their missionary efforts in

China and India originated in the fact that people of

their own kindred were known to be in those countries.
If

we

we go back

find, as

into the records of ancient history,

before observed, one

marked period of

AND THE SAXON RACE.

87

great obscurity, especially in relation to the country to

which the Israelites were exiled. The wars of the

Medes and Persians, which desolated those parts of
Armenia, Media, and Assyria in which the captives
dwelt, are not so narrated by any historian as to give
the least clue to the relation in which the Israelites
stood to those people, either during their continuance

neighbourhood or afterwards. But there is

one remarkable people beginning, for the first time, to

in their

take a

name and

a place in history.

The

Sacae are

now

mentioned, but only incidentally, as a tribe of

Scythians, or indeed as being the ver}^ Scythians
themselves.

It

appears as

if

the existence of the

by the Greeks and

the Eomans by supposing them to have come from the
north.
Nearly all that geographers and historians
Saca3 could only be accounted for

have preserved or intimated concerning this people, in

respect to their early

succinctly stated bv
Turner in his History of the Anglo-Saxons.* " The
locale^

is

Saxons were a Gothic or Scythian tribe and, of the

various Scythian nations which have been recorded,
the Sakai, or Sacas, are the people from whom the
descent of the Saxons may be inferred with the least
;

violation of probability.

Sakai-suna, or the sons of

the Sakai, abbreviated into Saksun, which

is

the same

sound as Saxon, seems a reasonable etymology of the

word Saxon. The Sakai, who in Latin are called

were the most important branch of the Sc}i:hian

nation.
They were so celebrated that, as already
Sacae,

observed, the Persians called all the Scythians

* Vol.

i.

p.

100.

by

THE HEBREW INFLUENCE

88
the

name

of Sacae;

and Pliny, who mentions

this,

remarks that they were among the most distinguished

people of Scythia.*

Strabo places them eastward of

them to have made many incursions on the Kimmerians and Treves, both far and
They seized Bactriana and the most fertile part
near.
of Armenia, which from them derived the name Saka-

the Caspian, and states

sina

they defeated Cyrus, and they reached the Cap-

padoces on the Euxine.f This important fact of a part

of

Armenia having been named Sakasina

by Strabo

in

mentioned

is

another place J this seems to give an

;

[early] geographical locality to our primeval ances-

and to account for the Persian words which

occur in the Saxon language, as they must have
come into Armenia from the northern regions of

tors,

Persia.

"That

'

some of the divisions at least of the

people were called Sakasuna, is obvious from Pliny
for he says that the Sakai who settled in Armenia
[implying that they had come from another country],
were named Sacassani, which is but Sakasuni, spelt
by a person unacquainted with the meaning of the
combined words. And the name Sacosena,|| which
they gave to the part of Armenia they occupied, is
It is also imnearly the same sound as Saxonia.
portant to remark, that Ptolemy mentions a Scythian
people, sprung from the Sakai, by the name of
* Pliny,

lib. vi. c.

19.

f Strabo,

lib. xi.

pp. 776, 788.

"
J Strabo, p. 124. Mr. Keppel, in his late travels, calls this the beauKarabaugh."
In a letter to the Koyal Literary Society
tiful province of
he says, " I have traced 262 words in the Persian, Zend, and Pehloi lan-

guages

like as

Pliny,

many

in the Anglo-Saxon."

lib. vi. c. 11.

||

Strabo,

lib. xi.

pp. 776, 778.

AND THE SAXON KACE.

Saxones.
the same

the

who reached Armenia were

they may have traversed Europe with

If the

called Sacasani,

89

Sakai

appellation

which, being pronounced by

Romans from them, and then reduced

to writing

from their pronunciation, would have been spelt with

the X instead of the ks, and thus Saxones [or Saxons]
would not be a greater deviation from Sacosani or
Sacksuna, than we find between French, Fran9ois,
Franci, and their Greek name Phraggi ; or between
Spain, Espagne, and Hispania.'*
Saca-suni being the name of this people in Armenia,
is itself a clue to their origin
for the word would
mean, in Hebrew, the changed Saks '^t^roii^ not
sons of Sak, but Saks that had altered their abode or
;

their character.

The Persians of old distinguished the Sacae into

those of Saka Huma-verga [Amyrgian], and those of
Saka Tigra-khuda^ that is to say, the Tribes seated
on the confines of India, and those scattered through
the Persian empire.

them

first as

themselves

simply

The name
the Tribes^

but ultimately

it

Sacce was applied to

perhaps adopted from

came to

signify

bowmen,

because they, like the Ephraimites and the English,

were so famous

for the use of the

The country called Sakai

is

bow.*

one of those which were

subject to Darius, according to Norris's interpretation

The locality
of this country is not indicated except by its connexion in the inscription; and from that we gather
that it was on the borders of Media to the north-east,

of the Scythic Behistun in script ion. f

* See Rawllnson's Herodotus, note, vol. iv. p. 65.

t See Journal of Royal As. Soc. vol. xv. pp. 136-139.

THE HEBREW INFLUENCE

90

known

some of the Sakai after the Scythian

invasion of Armenia and Assyria.
Our Anglo-Saxon historian Turner points out the
probable manner in which this bold and enterprising
people were impelled westward until settled in our
own land. We will not follow him but from another
source we are interested to learn that the White
Island in the west (England?) was in India denominated Sacana, from the Sacas or Sacs, who conquered
that island, and settled there at a very early period,
as we find from the fact being mentioned in the
Pur&.nas named Varada and Matsya.* Captain Wilford
has shown from these Puranas that the British Isles
are to be understood by Sacam, as well as certain

the

seat of

of the Continent, such

adjacent parts

That these Sacas, or

tical

Sacs,

as

Saxony.f

were of a race iden-

with those that entered north-western India

and overran a great part of Asia,

or expressed

whether

either implied

who mention them,

East or the West. The fact, then, seems

by

in the

is

historians

all

pretty well established that the Saxon race sprung

from the East, and that these have opposed and superseded the dominion of old Rome wherever they have
The spreadings and doings of
reached in the West.
the Saxon race constitute the chief parts of modern

no land where they are not, and

no people that has not been stirred up by them.
They now take the Bible with them wherever they
go, and found their commerce with the wide world
upon the rights and liberties which Christianity has
taught them to value as their lives. Here, then, as
history.

There

* Asiatic Res.

is

vol.

ii.

p.

61.

Asiatic Res.

xi. p.

54

AND THE SAXON KACE.

far as the

Western world

people in

whom

is

concerned,

91

we

discover a

are fulfilled most of the conditions

of the prophecies concerning Ephraim, the son of

that Joseph
in

Egypt

and hidden
the whole family of Jacob and the

who was

until

sold

by

his brethren

famished nations needed his manifestation as a man

made wise and provident by wisdom from above.

and yet from him shall

flow the blessings of both earthly and heavenly
nature to enrich humanity in every clime.
The fact that we have six or seven hundred words

Thus Ephraim,

too, is hidden,

in our language

of Persian origin agrees with our

own origin, amongst the Persians, but not of them.

Hebrew roots, too, are not few amongst our homeliest
words.
If we are related to the Sacae, our stirring,
restless,

conquering

spirit is in

keeping with that of our

famous for the bow and the battleaxe.

A glance at the ancient Sacas in the East will
show the likeness. They had detached themselves
from Persia before Alexander's invasion. Indepen-

forefathers, ever

dently they fought, as

allies

of Darius,

at

Arbela.

They contended with Alexander's army without

honour.

dis-

century later they established their rule

from the Aral lake to the mouths of the Indus.

They then invaded central India, but then fell under
the dominion of the Parthians, probably of the same
race, and finally were absorbed in the kingdom of the
Sassanidce^ also Saxon, pretty much as the Saxons of
England have become blended with the Normans, or
Northmen, and the Danes, all traceable to the same
Saxon source.
The revolutionizing influence of the Saxons who.

/
"^

THE HEBREW INFLUENCE

92
in

olden time, took possession of

India,

was certainly no

who emigrated

Saxons

less

a great part

of

marked than that of the

So that,

westwards.

if it

can

be shown that the Saxons had any connexion with

the descendants of Isaac, or were in their origin of
the same race, then

it

we ought

follows that

to find

indications of their dominance through their opinions

in the East as well as in the West, but
cially in India.

And

if

we Englishmen

more

espe-

are only a

branch of the same stock that at an early period revolutionized India, and still maintain the influence of
their religious ideas throughout the East,

how won-

and interesting is the providential position of

England at present in respect to our Eastern doderful

minion!

If

we could but

clearly demonstrate

our

unbroken descent as Englishmen from the house of

Isaac, and believe the prophets, with what interest
we should look upon the promises made to Israel, and
Now, whether
try to read our destiny in the Bible
!

we

succeed in this or not,

we

Bible being truly ours,

ultimate results, in
terest,

the Israelites.

it is

all

plain that, the

Hebrew

are involved, in respect to

that interests or ever did in-

And we may

be sure that, so

we too have a revelation, and that not merely

through men and angels, but by the direct teaching
and institutions of God through his Spirit in the
Church, as we Christians profess to believe, the con-

far as

sequences of our neglecting rightly to employ our

means will be proportionately met by condemnation

and dismay. If Israel has suffered as an outcast,
and been lost as a distinct people, for worshipping
Baali instead of the Holy One, shall professed Chris-

93

AND THE SAXON RACE.

tians escape,

who only worship Mammon, and make

a market of God's holy temple?

Spiritually, at least,

truest

and highest

and

therefore, doubtless, in the

sense, the prophecies concerning

the chosen tribes are fulfilled in us.

oracles of God, are blessed with the

We

dews

hold the

of

heaven

and the fatness of the earth. Nations serve us, and

bow down to us, and are the better for it. We are
lords, yea, lords over our own brethren, and " cursed
is every one who curseth us, and blessed is every one
who blesseth us." (Gen. xxvii. 28, 29.) We Saxons
are heirs of the world, not by right, but by divine
favour and providential training.
We are bringing
the ends of the world together and binding mankind
into one compact community, by the sacred ties of the
highest intelligence and religion, involving, of course,
all

material blessings.

earth

is

This

is

as

it

should be, for

one orb rolling round in eternal love, and em-

braced in the light of Divine benevolence.

true glory

is

But the

not altogether an outward and visible

which the eye of the spirit

alone can see or endure, and that glory is the unfolding
of the divine government in the history of the human
race, and especially as manifested in the fulfilment of
those prophecies contained in the sacred book by
which God will demonstrate his attributes of foreknowledge and wisdom, and prove Himself to be, in
one word, the Omnipotent, that is. Good Will in infinite operation.
So says the true Christian.
There

thing.

We

is

a glory

are involved in the fulfilment of the prophecies

by Jehovah, but how and to what extent the

future must make known. If these Sacie can be con-

inspired

THE HEBREW INFLUENCE

94

nected with the

we

Israelites,

of Israel and Judah

is

can see

to be effected.

how the union

From Judah

sprung the human and Divine Saviour of men, and

Israel receiving his

Word

hails

Him

as their Salvation

and as the reigning Sovereign of a redeemed world.

Thus

all

nations shall be blessed

by the

faith that

Jews and Gentiles alike to Christ.

work was published some time since (by Mr.

unites

J. Wilson,

of Brighton),

This was too

Origin.

entitled

Our

much opposed

Israelitish

to the views of

popular expositors to be received with the candour

it

must be acknowledged that Mr.

Wilson in that work has done much more to meet
the requirements of prophecy than any that preceded
him and although we dare not follow him into all the
results to which he would lead us, still he has shown
a large amount of probability, and indeed very much
deserved;

but

it

of the letter of Scripture, in favour of the opinion he

has advocated, namely,

that

the

Saxons

are the

descendants of Israelites as distinguished from the

Jews.

It is not to the purpose, however, here to

Mr. Wilson has not advanced

any direct evidence of Saxon connexion with Israel
by descent, but he has indicated a great deal in the
Anoflo' Saxon character and customs which accords
follow in this track.

better with the notion of our Israelitish origin than

with any other explanation of our peculiarities but

he lays most stress upon the circumstance that the
;

prophecies concerning the family of Joseph are not

fulfilled,

unless

in

the

Anglo-Saxons; a mode of

treating the subject in the highest degree questionable, since it is necessary to the validity of

such an

AND THE SAXON RACE.

argument,

first

to prove our Israelitish origin

monstrating, not only that

Sace,

95

we

by

de-

are derived from the

but also that the Sacae were certainly Hebrews.

Could we but find the broken link in the chain by

which the Sakai or Sacae are supposed to have been

we should be

no loss
to discover some of the modes in which the wondrous
prophecies, so apparently contradictory and paradoxical, concerning the outcast tribes have been fulconnected with the Israelites,

filled

in

their descendants;

for

here

at

are

we, the

Anglo-Saxons, with mind and heart imbued with the

history and hopes of Israel, elevated and enlarged

by the sublime doctrines and predictions of their

sacred seers, sages, kings, and prophets, singing the
songs of Zion in our temples, living in the noble
expectation

universal

of

blessedness

under

the

King of Salem, and desiring and

endeavouring to promote the coming of his kingdom
in all lands.
The Saxons embrace the world, and
the devout amongst them realize in faith and spirit
the visions of all true prophets and seers that have
glorious reign of the

been since the world began, and now anticipate the

period

when a King

shall reign in righteousness,

princes rule in judgment. (Isai. xxxii.)

What

and

could

converted Israelites do more?

But the Imk

is

broken

the connexion between the

Sakai and the house of Israel has not yet been found.

But we think we have found it at last, as we are

about to show something very like positive proof that
the Sacae and the Getae, who formerly invaded India,
sprang from the same source as the Saxons and
Goths of the West, and were directly connected with

THE HEBREW INFLUENCE

96

with a people who employed their lanThis, however, will scarcely serve to prove

Israelites, or

guage.

Gothic and

that the

Saxon races are the

descendants of Joseph, to

direct

whom

were promised all

the blessings of increase and abundance.
The facts
and arguments accumulated by several writers may
well suffice, however, to convince us that an Israelitish
influence has been infused into

we

tlie

people from whence

sprung, and that the spirit of Israel's training, in

war, legislature, religion, and

outward endeavour,
has been operating amongst us to qualify our populations to colonize all countries and while preparing
the ground for the highest culture, penetrating the
everlasting hills for gold and treasure, traversing all
all

seas, building

docks in every harbour, intersecting the

mountains and the valleys with roads of wrought

iron, riding on fiery chariots with the speed of tempests, sending forth their thoughts and words on
lightning wings from land

to

land,

and declaring

everywhere, this earthly earnestness notwithstanding,

that this world

is

not our

rest.

These, however, are

not the positive marks by which the offspring of the

escaped remnant
Still

is

to be

known

at last.

these Sacce are too peculiar in their rise

and

by Providence as one of
the grand way-marks by which the patient and
humble inquirer after evidences of Divine purpose in
the distributions of mankind may expect to be
history not to be intended

directed in the right road to the end he seeks; for he

knows that

all

that stands prominently forwards in

the world's history

elucidate

is

some point

intended in a special manner to

in the prophetic

Word.

The

AND THE SAXON RACE.

ways of God

97

ciples

man, as verbally revealed on the prinof moral law in the books and in the experiences

of the

Hebrew people,

to

There

history.

are also revealed in the world's

indication that the Sacse, if they

is

took not their name from the house of Isaac, were at

least connected

with Isaac's descendants.

Sacce or Sakai

is

The word

remarkable in the history of lan-

guage, and the philologists have been unable satisfac-

The word

torily to trace its origin.

remarkable, but

are told

of Isaac's parentage

story
xvii.

we

It is

17.)

from pTO,

its

Isaac

is

derivation

equally
in

the

and home-life. (Gen.

and means laughter,

either as expressive of derision, incredulity, or joy.

The

initial

is

not essential to

it,

and

is

perhaps

make it a personal as well as prophetic

designation.
Now, as we find this name adopted by
prefixed to

the house of Israel and applied to them by the pro-

who denounced them and their idolatries

name not long before their banishment, we

phet Amos,
in this

have only to discover reason and occasion for their

using this designation afterwards, to account at once
for the name Sacae and all that is connected with it.
In

Amos

(vii.

9) the

word

Isaac

is

employed as

synonymous with Israel. It was after the tribes of Israel

had separated themselves from Judah, and thus also
from the hopes and promises connected with the house
of David, that they acquired this name. After they had,
in their pride and independence, sought another king,
and one of their own, rather than accept any in the royal
line to which the prophecies had pointed for the
Messiah and the everlasting kingdom, the prophet
calls them the house of Isaac.
This is memorable.

THE HEBREW INFLUENCE

98

They did not think by

this rejection of

God's Anointed

to reject the hopes of Israel, but rather in their wil-

upon the anterior

promise, and to look for blessing and power in the
name of Isaac, the true seed of Abraham, in whom all
the nations of the earth should be blessed.
They
fulness

appeared to

back

fall

arrogated the right of dominion in this

name when

occupying the

is

hills

of Samaria; and

highly probable that,

king drove

when

it

therefore

the conquering Assyrian

from their fatherland,

they still boasted of their descent from Isaac.
They
preferred to mingle idol- worship on high places with
all

their families

and thought, perhaps, with

their traditional ritual,

the opinionated and Cainlike

spirit

of refiners of

God's ordinances, to honour Jehovah more by calling

Him Baal^ or Lord

God

the

The

of

all^

than by worshipping

Him as

of their fathers and the chosen people only.

origin of the

name

Sacce^ or SaJcai^ for the inha-

Armenia which the Sac^

bitants of that part of

occupied after the expulsion of the Scythians,

thus naturally accounted

is

That they should be

for.

confounded with the Scythians

equally natural,

is

reason to suppose that they

afterwards colonized amongst that wide-spread race
especially as there is

of marauders, and gave their

name

to the country

they occupied beside the Massagetae.

so

conspicuous a

nations,

amongst the Scythian

prowess, and industry, as

arts,

at length to give their royal

name

Sacce

is

attained

position

from superior

part of that race.

They

name

It is at least

to the

dominant

remarkable that the

not applied by the classic historians

and geographers to any

tribe of the Scythians until

AND THE SAXON RACE.

some time subsequent

99

to the exile of the liouse of

Isaac,

History assures us that the Israelites were per-

mitted to exercise very remarkable influence dut-ing

was a family of the exiles named

Shambat that reigned in Armenia for a considerable
period, as it is said, contemporary with Nebuchadnezzar.*
Then, again, Daniel and his compatriots of
the royal house of David were elevated to positions
their captivity.

It

of the highest influence during the reign of Darius,

and by the wonders that God wrought through the

holy name of Israel's Jehovah, became dreadful and
revered throughout and beyond the Persian dominion,
which extended from this side of the Euphrates to
the Indus, and from the Caspian to the Arabian Sea.
After the Persian empire came under the power
of Nebuchadnezzar,
Daniel's

king of Babylon, the name of

God was known

to

many tongues

and

all

and languages that could be reached

by the messengers of the mighty despot, now restored
to his reason, were exhorted by him to praise, extol,
and honour the King of Heaven the self-existent
Deity of the Jews " all whose works are truth, and
his ways judgment, and who abases all who walk in
people, nations,

pride." (Dan. iv. 37.)

If that strangely beautiful

episode of history, the book of Esther, relates to the

condition of those

Jews who remained

in the land of

their exile after the return of their brethren to Jeru-

salem

(b.c.

536), as

appears to do,

it

we have

evi-

dence that they were at that time very numerous and

influential.

The events
* See Armenia,

related in the story are said

in

Penny Encyclopedia.

h2

THE HEBREW INFLUENCE

100

to have occurred in the reign of Ahasuerus,

who

is

supposed to be the same as Artaxerxes (b.c. 462).

It is stated that his dominion extended from India*

hundred and twenty-seven proIt must, therefore, have emvinces. (Esther i. 1.)
braced all the countries into which the Ten Tribes
were deported by the Assyrians. If, therefore, the
Ten Tribes, as a body, were still in those countries in
the time of Esther, we might reasonably expect to
find something concerning them in this book but we
do not. Throughout, the Hebrews are named by the
designation invariably and distinctively applied only
Judeans or
to those attached to the house of Judah
Jews (DmiiTi). This is remarkable, as the circumstances related would necessarily have involved all
Esther had
the Israelites then in those countries.
been providentially elevated to an influential partnerto Ethiopia, over a

ship in the throne of the splendid tyrant Ahasuerus.

Haman, one
pride,

of his nobles, in

endeavoured to

envious and ignoble

resist the

encroachments of

Jewish influence and he contrived to obtain an edict

for the entire destruction of the Jews, on the ground
;

that the national and established religion was endan-

gered by them.

(Esther

iii.

8, 9.)

pointed for a general massacre of

day was ap-

the ambitious

* India is here called 'lliT, or Hodhu. Is it not probable that this name
from Aj^odhja (? HIVIDj now Gude, which, accordinof to the Raraayana, once ruled over all India ? The first dynasty of Gude is said to have
is

been founded by Raraah, a sort of hero-divinity, who came from his holy
mountain west of Caubul, probably Indo-Koosh. Now Raamah is the son
Indo-Koosh takes
of Gush, or Koosh, the grandson of Noah. (Gen. x. 7.)
its

name from

this

the same as this

Gush, the son of

Raamah

Ham.

May

not the hero

Bamah

be

AND THE SAXON RACE.

exiles

feated.

101

but in the meantime Haman's craft was de-

The

king's heart, strong in wilfulness,

weaker than the voice of woman

was

for it is ordained

that the eloquence of beauty, love, and faith shall

be always stronger than the changeless laws of the

Medes and Persians

for such laws are

strength of man, but nature

The Jews were

made

in the

the strength of God.

is

to be slaughtered

the

word had gone

and could not be recalled their enemies were

armed, and animated with the hope of a rich and
easy spoil. (Esther ii. 16.)
But a counter-edict gave
the Jews the right to defend themselves, and they

forth,

vindicated their right like

men

possessed of noble

hearts and trained to the high thoughts and deeds of

a patriotic and divine creed.

''

They gathered them-

selves together in their cities throughout all the pro-

vinces of the king'' (ix. 2), and " slew seventy -five
thousand of their enemies," and " had the rule over
"
those that hated them," though " they took no prey

Now,

none of the Ten Tribes

were concerned, but only the Judeans; from which
(ix.

we

16).

in all this

infer that the Israelites,

who

delighted to

call

themselves Beni-Israel, had before that departed as

a body from Media and Persia.

During the twenty-

eight years in which the Scythians kept the Medes,

and Assyrians in subjection, the Israelites

must have enjoyed ample opportunity to become
acquainted with them, and afterwards to join them,
if, as we have reason to believe, the Scythians were
friendly to them.
And if they went, where were they
so likely to go as into the countries on the borders of
the Caspian Sea, where the Scythians predominated?

Persians,

102

THE HEBREW INFLUENCE

We know that

Ezekiel was consulted by the elders of

Israel

when on

the banks of Chebar, and

B.C.

He

at Tel-

This was about

abib he visited his exiled brethren.

594

when

then told them of his vision, and they

appear to have spoken of their desire to go into some

country beyond

known

probably some place that might be

as the Highland, or high place, such as the

steppes of Tartary

for

he

states, as if in reference

alike to their desires, their destiny,

that he " then said unto them.

and their idolatry,

What

is the

high place

whereunto ye go? the name thereof is even called

Bamah [a high-place] unto this day." This play
upon the words the high-place and a high place is
utterly unaccountable, except on the supposition of
their having mentioned their going collectively to
some land to which they gave the name of Habamah.
The places in which they were accustomed to conduct
their idolatrous worship were called high -places; but
it is evident such places were not here meant, for the
prophet, after telling them how God would judge and
scatter them and pour his fury on them, and purge
out the rebels and not let them enter the land of
Israel, adds," As for you,
house of Israel, thus saith
the Lord God, Go ye, serve ye every one his idols,
and hereafter [also], if ye will not hearken unto me,
but pollute ye my holy name no more with your
God declares He
gifts and your idols." (xx. 39.)
will "bring them out from the people and gather
them from the countries where they are to be scattered;"

"and

country where

will

bring them forth out of

tliey sojourn,

but they

into the land of Israel" (xx. 33-39).

the

shall not enter

As

heretofore,

AND THE SAXON RACE.

SO hereafter, they shall

go and

still

103

They

serve idols.

some high place called the Bamah

were they not always going to Bamah, for is not that
the name of the places in which they were constantly
talk of going to

committing idolatry with steady devotion ?

the prophet, go to your desired

Bamah

Go, says
serve your

when there, as you do now; but know, God,

whose name you pollute, will judge you there. We

idols,

may possibly see more of the meaning of

as we proceed.
We must not here lose

this

Bamah

sight of the

significant fact that the prophet foretells that,

though

these Israelites desired to be like the heathen, they

" That which cometh into your
should not be so.

mind

shall not be

at

all,

that ye say,

we

will be as

the heathen, as the families of the countries, to serve

wood and

stone"

(xx. 32).

They

are to be distinct

from ordinary idolaters in their idolatry, not actually

worshipping wood and stone as gods. According to
the best chronology we can get on the subject, it
appears that the prediction of their exodus from
Assyria was delivered about the year 594 B.C., or
seven years after the captivity of Jehoiachin (compare Ezra i. 2 with xx. 1), two years after the vision
on the banks of the Chebar (now Khabur). The
Scythians had been expelled but a few years before,
for Cyaxares 1. reigned forty years (Herod, i. 106),
and died 600 B.C., soon after his conquest of Nineveh,
which he undertook immediately subsequent to their
expulsion.
There was, doubtless, sympathy between
the Scythians and those Ephraimites who were given
up to idolatry and the worship of high places they
were alike prone to intoxication and famous for the
;

HEBREW INFLUENCE AND THE SAXON RACE.

104

use of the bow. In Persian, Sacai, that

is,

a Sacian, was

synonymous with glutton and drunkard,* which are

terms applied by the prophet to the house of Isaac
and, if historians may be trusted, the Saxon branch
of the Scythian family have always taken so very

kindly to their food and their drink as to worship their

gods with gluttony and drunkenness.

But where

shall

we

find

any record of the exodus

of the Ephraimites, the house of Israel, the house of

Isaac, the

house of Joseph, the rebellious house ?

By

had the prophets addressed them;

but, after Ezekiel, no prophet mentions them. Daniel
ignores them Haggai has no message for them Ezra
and Nehemiah fail to account for them. Where are
all

these names

they?

We may

we have

better answer that question

when

considered another, which shall form the

subject of a distinct chapter.

* An. Hist. Un.

vol. xx. p. 15.

105

CHAPTER
Israel's

Did

V.

new names.

the Israelites acquire other

captivity

names during

their

At the time that Ezekiel

visited the captives

by the

Nebuchadnezzar was ruler, not only over

the kingdom of Babylon, but also over the whole of
Assjnria, Nineveh having been taken and added to
Media, so that all the Hebrew captives were under
his dominion.
The Israelites of the captivities under
Tiglath-Pileser and Shalmaneser were in Media and
in the country about the Chebar.
They had been
there nearly a hundred years, and were probably
very numerous at the time when Nebuchadnezzar
founded the Babylonian empire and conquered Judea.
We should therefore expect to discover some traces
river Chebar,

of their existence in the profane historians of the

Babylonian and Median empires.

It

would be

in

them under the name of

or Hebrews, seeing that as such they had

vain, however, to look for

Israelites
lost

their

nationality.

We

should therefore

them under some name expressive of

seek

their condition

at present, rather than as indicating their nation.

think that those

name
in

who dwelt

in Assyria acquired the

and that those in Media will be found

the Budii (BovStot), said by Herodotus to be a
of Sacae,

106

Israel's

new names.

(Herod,

tribe of the Medes.

i.

101.)

The Budii

ap-

pear to be the same as the Putiya of the Persians,

and are supposed by Rawlinson

the Babylonian inscriptions.

to be the Budii of

This able writer also

regards these Budii as a Scythian people, and deems

it

probable that they

may be

identified with the

Phut

of Scripture; but I would accept the Persian name,

Putya or Puthya^

as a

name

plied to the Israelitish people

likely

enough

to be ap-

by themselves

n''n9=

broken of God. That the Budii are mentioned by

Herodotus as a Scythian people, and also as a tribe of
the Medes, may be accounted for very easily, if it can
be shown that they were neither, but really Israelites
hidden under this name, both in Media and Scythia;
and, of course, on the same ground, their supposed
identification with

Phut

is

at once disposed of.

As,

however, the Budii will be fully considered in a succeeding chapter, I will leave them at present with

a simple assertion of their being most likely

a people to

whom

word Budii would very well

a Hebrew word, it would signify

the

apply, seeing that, as

the separated people (''Hi).

named

Israelites,

There

SuJchi^ in the inscriptions

is

another people,

deciphered by

Raw-

linson.

This people dwelt by the Chebar; probably on

the

of the

site

modern Zacho or Sacho. These people

may

possibly be identified with the Sacae, or Sakhai,

who

afterwards get confounded with the Scythians, in

consequence of their being mixed with them. All

the reasons for this identification cannot be at present
stated ; but one strong reason appears in the fact that

they occupied the situation between the Tigris and

Euphrates by the Chebar, where Ezekiel met the

NEW NAMES.

ISRAEL'S
Israelitish

captives,

whom

identify with the Sacae,

107

have endeavoured to
on the supposition that they
I

adopted this name in remembrance of their descent

from Isaac; but the word

having come to us with

its original orthography, we reason on the subject with
Could we find the word Sacae
the more difficulty.
itiot

spelt in characters equivalent to the three letters that

form

the root

word Isaac

of the

pn^, the ques-

word is too
to have any other
derivation ^han that assigned to it in Holy Writ.
(Gen. xxi. d.)/;'Now, I think we have the word pre-

would be almost decided,

peculiarly Hebrew in its form
tion

for the

cisely in those equivalents in the Scythic version of

the Behistun inscription, so ably presented to us in the

memoir thereon by Mr. E. Norris.* This version may

or may not be Scythian it is enough for our purpose
that we find the word we want inscribed on a rock in
Persia about the time of Cyrus.
The word consists
;

of three characters, which Mr. Norris renders Saakka,

but which in Hebrew equivalents would probably

stand as pra, the very word Isaac without the

initial

makes no part of the name. If

we suppose the name Sukhi to be derived from any
other Hebrew word common to the Chaldees also,
we may perhaps find it in ^^^ which would still
apply to the Israelites, for, as a name, it would mean
a people emptied from one place into another.
We
have the same word in use amongst us, and to sack a
city is to empty it of treasure.
We might imagine
several derivations of the word; but we need not
wander into further conjecture, as it is enough that
yod^ which properly

* Journ. Eoj. As. Soc.

vol. xv. art. 1, p.

206.

108

Israel's

new names.

by the Israelites had a name

which so far connects them with the Sacae, or Sakhai,
for by and bye we shall discover this name in distinct connexion with a people that used the Hebrew
tongue.
The only Hebrew equivalent for the name
of the people called by the Latins Sacae and the
the country inhabited

and SaVac) is that already given

as the equivalent of the Behistun inscription, and in
English the Sacs or Saxons.
That the Sacae had
some remarkable bearing upon the Babylonians is
evident from a singular festival celebrated amongst
them called Sacca or Sacea. Athenaeus, after Berosus, informs us that the festival was instituted
in consequence of a signal victory obtained by CroeGreeks Sakai

King of Lydia, over the

sus,

to

(Sd/cat

Sacae, said

by Athenaeus

This took place about

be a Scythian people.

The Babylonians were at that time the

allies of the King of Lydia but the circumstances of
the festival celebrated by the Babylonians in remem562

B.C.

brance of that event are of too remarkable a character

by the mere fact of the alliance.

Five days every year were devoted to this festival
by the Babylonians; during which the slaves or
servants commanded their masters, one of them being
for the time constituted chief over the house, and
wearing a kind of royal robe, which they called
It would appear, therefore, that this
Zagana.*
victory of Croesus over the Sacae in some way

to be explained

related

to

the

their slaves.

Is

mastery of the Babylonians over

it

not,

then, probable that

these

Sacae were at one time in the position of slaves or

* Anc.

Hist. Univ. vol.

iv. p.

121.

ISRAELIS

NEW NAMES.

109

and that they had escaped from their dominions, and for a time assumed
a royalty of their own, and possessed a power which
even Croesus might boast of having checked? That
the Babylonians had reason to rejoice in his victory
is evident
and perhaps their rejoicing may be excaptives to the Babylonians,

we suppose that the Sacoe and the Scythians

were encountered by Croesus when on their way to
invade the Babylonians, who would not only rememplained, if

ber that the Scythians had not long before '' become
masters of all Asia'* (Herod.) for twenty-eight years,

but were the more to be dreaded

now

on by
the Sacae, who desired to avenge themselves upon
the tyrants who had enslaved them.
Zagana was
probably the
prefects,

name

D''^:iD,

of the robe
title

as led

worn by the

chiefs or

among the Babylonians and

and amongst the Jews also, after their

return from captivity.
In the Behistun inscription
Persians,

we

find three classes of Sacae referred to (p. 150);

namely, the Sacae

who

named next

use arrows, and the Sacae

beyond

( ?)

the river.

We

to India, the

who

Sacae

are said to be

therefore find

them

scat-

tered very ^videly, and no longer constituting one

people or nation, although evidently one race; which

which we should expect the

house of Isaac to be found at that time, under the
circumstances to which we know they must have
been exposed, first, from their separations in their
early captivity, and then from the wars and divisions

is

just the condition in

in the countries they occupied.

The

river referred

must have been either the Tigris or the Euj)hrates.

The word rendered beyond {yittuvanna) would, I

to

110

new names.

Israel's

gone beyond, implying

their voluntary removal from their original seat (by
the Chebar) a fact which would fully accord with
the testimony of Esdras and the facts already stated.
The Ephraimites, or house of Isaac, were notable as
bowmen (see Ps. Ixxviii. 9) and here the use of the
conceive, be better rendered

arrow

is

given as characteristic of one division of the

was of the

Cyrus and Alexander

the Great encountered to their cost and we know the
Saxons that fought their way to England were also
Sacae, as it

Sacae that

famous bowmen.

As one

class of these

SacaB,

at the time of

the

Behistun inscription, dwelt in the north about the Caspian sea, and another at the north-west of India,

may

we

well imagine the third class, seemingly a peace-

able people, on the west of the rivers Tigris

and

Euphrates, desirous of being united with their brethren,

whom

they could have no hope of reaching

through Media and Persia, which were now the lands

of their foes; and therefore their course could only
be through the passes of the Massa, or Mount Mesha,
on the western side of the Caspian, through which
the Scythians are said by Herodotus to have entered
Armenia. The Massagetas and the Scythians were
probably ready to let them settle amongst them, or to
pass on

and, in fact, the early history of the SacaB

mixed with those

nations, so

been confounded together.

tory of Media

we

nmch

so,

is

that they have

In looking over the

his-

find that Ctesias* leaves the SacaB

and the Medes at peace with each other after a long

struggle together, the SacaB having been led on by a
* Diod.

Sic.

1. ii. c.

3.

Israel's

new names.

wonderful heroine named Zamara.*

Ill
This

may be in

some measure fabulous as to date, but is likely to have

been asserted on other grounds than that of imagination.
Such a statement points to some such reality.
Then, again, the Parthians are said to have revolted
from the Medes under the protection of the Sacae who
inhabited Mount Haemodus, which separates India from
Scythia. Thisagain points to the standing of these Sac^e
in relation to the Medes,

and

also indicates the direc-

which we are to look for " the peculiar people.'*

There were no impediments in the way of their

tion in

colonization

existence of

among
a new

the Scythians, and, in fact, the

people under the

name

of Sakai,

or Sacae, about the east of the Caspian Sea and on the

northern side of the

Imaum mountains,

is

proved by

re-

ference to the historians already quoted in the extract

from Turner's History of the Anglo-Saxons, and also

by the name of the country being given

in the Be-

histun inscription as under the protection of Darius,

the son of

Hystaspes

(b.c.

555).

The

Sacae, like

most of the tribes of Israel, who once inhabited the

mountains of Samaria, were a pastoral as well as a
warlike people, and the country into which we shall
trace the Sakai, or Sacae, was peculiarly adapted to
That a large
the wants and habits of such a people.
body of Hebrews did proceed northward from Armenia, and were resident in the neighbourhood of the
Caspian Sea, appears probable, as already stated, from
the circumstance that, after the Jews were permitted
to return to Palestine, Ezra sent to the chief of
the place, Casiphia (Ezra viii. 7), for ministers.
* Anc. Hist.

vol. v. p. 25.

112

Israel's

new names.

It is important to observe that the Caspians are

mentioned by Herodotus in connexion with the Sacae

as

united tributaries to Darius, son

(Herod,

iii.

This Darius was king of Babylon,

93.)

Media, and Persia. (Dan.xi. 2). Here

Babylonian

also that the

lar
*'

of Hystaspes.

title

we again observe

Sacae

is

not vernacu-

but foreign, and, as used by them, simply means

the tribes," corresponding to the Greek Haju^vAot.*

Ezra's message

is

remarkable, and proves that Hebrews

were not only dwelling near the Caspian, but observing Hebrew rites there, and were subsisting under
Ezra states " I sent
a government of their own.
them [the messengers] with commandment unto
Iddo, the chief of the place Casiphia, and I told them
what they should say unto Iddo and to his brethren
:

the Nethinims at the place Casiphia, that they should

We

bring unto us ministers for the house of God."

have the authority of Dr. Henderson

the word Casiphia as the
ing on the Caspian Sea.f
captivity are

still

name of a country borderHebrew remnants of the

resident on the eastern borders of

But when we come

the Caucasus.

for interpreting

Sacae in northern India

we

to speak of the

shall find distinct evidence

that the Nethinim were there also, and

name

of Botans.

called Isicki,

who were

for the first time allied with

in the consulate of Nero,

their

name

in the

certainly associates

But

the

It is not unlikely that the people

Rome

of Isaac.

known by

were Hebrews

and

them with the house

Tacitus, in alluding to their usefulness

Roman

invasion of

* See note

in

Armenia under

H. C. Rawlinson's Herodotus

f Kussian Researches.

Tiridates,

Cimmerians,

NEW NAMES.

ISRAEL'S

113

implies that they so effectually aided Carbulo because

they were good horsemen and well acquainted with

Armenia; characteristics that would well accord with

remnants of the Sacae, who conquered that country,
according to Strabo, and whom we suppose to have
gone through that country in their passage to the
land of the Scythians.

We

seem

to get a glimpse of the Sacse again in the

mightiest dynasty of the Parthians.

The

Sassani, or

Saxani, threw off the authority of the Assyrian kings

and founded an independent kingdom, which subsequently extended from the Indus to the Euphrates,
and from the Oxus to the Persian Gulf. Were not
The last of the Sassanide kings
the Saxani, Saxons?
was Yesdigird, who set himself to harass the Jews
in Persia (Heb. Liter, p. 217); but

that those

who

it is

remarkable

sided with the house of David, or the

so-called Davidic family,

were

all

put to death.

This

when the Chalif Omar's

arms had made Persia desirous of the

took place about a.d. 651,

all-subduing

triumph of the Crescent.

This distinction between

Jews of the Davidic family and other

Israelites in-

dicates that the majority of the great multitude of

Hebrews
period,

in that country, at that comparatively recent

were Beni-Israel, and that they ultimately sub-

mitted to Mahometan influence ; so that,

any of their descendants there

find them as Mahometans.

find

we
now, we
if

are to
are to

This dynasty, according to Justin, was called Par-

from a Scythian word signifying the banished

Some say the Parthians were the
or the exiles.
same as the Getse, Massagetae, or European Goths.

thian,

'^'^

114

Israel's

Strabo says that Arsaces,

new names.
who founded

the

kingdom of

was a Sacean or Saxon. But the fact seems

to be that the first Saxons who reigned in Parthia
took this name because they were Sacae from the province Aran
hence Arsaces, This titular appellation
was first assumed by the princes of Parthia 254 B.C.
The first who took this name was a native of Balkh
in Bactria.
He revolted from Antiochus Theus, slew
Agathocles, the governor of Parthia, and took the title
of Great King. The country of the Sacae, or Sachae (or
Sanscrit), is called in the Puranas Sacathe tribes
Parthia,

among the

dwipa^ a country

fountains of the

Oxus

and from this name, Saca-dwipa^ the Greeks composed

^KvBai*
They are the same
the word Scythia
people who destroyed Cyrus and his hosts (according

who

to Herodotus),
sisted

the

Xerxes, and

paid tribute to Darius,

who overthrew

who

the dominion of

dynasty in Bactria, about 130

Seleucian

as-

B.C.

Parthians and Medes were amongst the devout Israelites

who were

present on the day of Pentecost in

must have been mixed with the

Parthians on any hypothesis; and if, as Josephus
Jerusalem.

Israelites

asserts, the

descendants of the captives of Assyria

were dwelling

in countless

numbers beyond the Eu-

phrates in his day, then there

in the opinion
Sassani,

if

Israelites.

Sassanes,

that

the

is

nothing improbable

Parthian

dynasty

of the

not Israelitish, was sustained at least by

And
we

if

they were one with the Sacae and

discern how, in the usual order of Provi-

dence, the people once oppressed

by Assyrian tyrants

* So says Major Tod in his account of Greek and Parthian medals but
find the word Skuta for Scythia in the Babylonian and so-called Scythian
j

we

of the Behistun inscriptions as early as Cyrus.

NEW NAMES.

ISRAELIS

115

should become the means of destroying their power,

Nineveh and Babylon and Persepolis should

perish and be interred under the wanderers' feet. We
at least discover in the changes in the country of
so that

Israel's exile, subsequent, if not previous, to the

Jews'

return from captivity, abundant opportunity for a

people so well trained to warfare and toil as these
Israelites were, to
if

have proceeded into another country,

they had desired

true

it.

we have found few

They did

desire

traces at present,

It is

it.

and we do

not expect to find positive proofs of the progresses of

the Beni-Israel until

we have advanced

further.

It

appears to have been the purpose of Providence, in

connexion with the fulfilment of the Scriptures, to

conceal the paths of the outcast tribes until the final

winding up of history, when it shall be demonstrated

that the Spirit which inspired the prophets is the self-

bounds to human revolutions, and

scattered the nations like seed from the sower's hand
into ground prepared to produce fruit for the garner

same

Spirit that set

of God.

^ut did the Ten Tribes ever leave the land of their
If we had found it plainly written in the
captivity?
j)ages of Herodotus that the Ten Tribes did desire to
l^ave that land, and did accomplish their desire, but

few among us would question the

Now, we

fact.

Jiave already appealed to historic evidence of a fact

guite as well preserved and quite as authentic as any^
in Herodotus, or

Xenophon, or Pliny, and

^called apocryphal, or doubtful, in

anonical^ Scriptures.

^re these words:

^^

it is

only

comparison with

In the 2nd Esdras

And jvhereas thou

xiii.

sawe^st^

ouj*

39-46,

th at he,

116
2.^.3

the Son of God] gathered another peaceable

jjiultitude

^re

NEW NAMES.

ISRAEL'S

unto him those are the Ten Tribes which

carried

away

prisoners out of their

^the time of Osea the king,

iif ^ Assyria,

led

away

own land

whom Salmanasar,

captive,

the

and he carried

in

King
them

gyer the waters, so they came into another land.

VjBut they took thi*^ counsel among themselves, that

they would leave the multitude of the heathen, and
^0 forth into 2, further country, where never mankind
dwelt, that they might there keep their statutes,
which they never kept in their own land. And they
entered into Euphrates by the narrow passages of the
For the Most High then showed
river [in Armenia].
signs for them, and held still the flood till they were
passed over. For through that country there was^a
great way to go, namely, of a year and a half; and
Then they dwelt
the same region is called Arsareth.
there until the latter time ; and now,

when they

shall

begin to come, the Highest will stay the springs of the

stream again, that they may come through therefore

sawest thou the multitude with peace." I presume
;

that the

word

rTlt:^lK

properly rendered by

(Arsareth)

its

may

be

fairly

and

exact equivalent Oriens, th^

Orient, the land of the far East, the country always

called Oriental.

Unfortunately

^ebrew word which would

we do not

possess the

decide the point, as the

books of Esdras have reached us only in Greek. Let

us take this remarkable passage at its value as an
early historical evidence in proof of the fact that the

Ten Tribes
abode more

left

the place of their captivity for an

minds in the East, while the

people that might otherwise have prevented it wei::^
to their

Israel's

new names.

117
In chap. xx.

^strained by the providence of God.*

jof Ezekiel, verse 38, there is a strong confirmation of

this passage

God

says, "

/ will

bring them forth out of

where they sojourn^ and they shall not enter

the country

land of Israeli When denouncing the false

prophets of Israel the prophet Ezekiel also declares
into the

that " They shall not be written in the writing of the

House of

land of
must remember that EzekieJ

Israel^ neither shall they enter into the

IsraeV (xiii. 9). We

was himself at that time an exile, and amongst the
Jsraelites by the river Chebar. (Ezek. i. 1, 3.) Now,
Jf the captives are conducted forth from the land of
their captivity, and yet they do not return to Palestine, where do they go?
Hosea prophesied that they
would refuse to return after they had been sent into
Assyria (Hos. xi. 6) and Amos, in predicting the wan;

jderings of outcast Israel in search of divine direction,

^ays, " They

wanderfrovfi sea to sea^ and erom the

NORTH even to THE EAST, and shall run to and fro to
(Amos
seek the word of theLord^ and shall not find
^viii. 12.)
This prediction could not have been
J5^erified by any wandering to and fro in Palestine,
j[)r the word of the Lord was always there. ^^ And
_ besides, from sea to sea, could not be from the north
to t he east in their own land. Other passages from the
jprophets concerning the same subject guide us to
the locality in which the peculiar and j)ure remnant
shall

it,''''

of Israel, escaped from Assyria,

^tter day;

for

* When questioning

is

when Judah and Ephraim

the authority of Esdras,

ber that our Lord appears to quote that book.

with 2 Esdras

i.

to be found in the

it

are to be

will be right to

Compare Matt,

32, and Matt, xxiii. 37 with 2 Esdras

i.

28-33.

remem34

xxiii.

118

Israel's

home

called

together,

it

new names.
is

to be from the

West and

from the East.

Jeremiah,

who

prophesied to the Jews concerning

and restoration, while exulting in the

redemption of Judah, and anticipating the song
of joy on the height of Zion, when the Jews
should be ransomed from the hand of the strong, in-

their captivity

troduces a beautiful episode in remembrance of the

who had

Israelites

long been banished.

name

Personifying

Kamah, he predicts comfort for the weeping Rachel. Then bursting

forth with Divine remonstrance and tenderness,
Ephraim is called to remembrance as a dear child.
the people under the

But, as

if this

of their

idea were not tender enough, the whole

back as by a father's voice addressed

to a wandering daughter.
The refusal of Israel to
people

is

called

look to Zion

is

foreseen, the outgoing of the nation

to a further country
''

is foretold,

Set thee up waymarhs^ and

set thine heart

cities.

make

is

recalled.

thee high heaps

towards the highway, the way thou

wentest; turn again,

these thy

and she

How

virgin of Israel, turn again to

long wilt thou go about,

thou backsliding daughter?" (Jer. xxxi. 21, 22.)

I believe that the course which the Israelites took Z5

marked by those tumuli and high heaps which extend

from the north of the Caspian into Western India.
Writers whose theories concerning the Israelites
would be disturbed by the testimony of Esdras above
quoted, endeavour to dispose of it by a bold stroke.
Thus Dr. Grant, believing that the Israelites as a body
never

left

Assyria, but are

now

in Kurdistan, says that

Esdras, in the passage referred

to,

meant only

to

new names.

Israel's
describe the captivity

119

by Shalmaneser (2 Kings

x\di.

and adds, that as the Israelites on that occasion

crossedthe Euphrates, and thatas the Tigris unites vdih
that river, therefore it was probably included under
6),

may be

the same name, and the country of Arsareth

the same as Hattareh

why assume

that the distance

Armenia would

But
between Palestine and

Halah), or Ararat.*

(i.e,

require, in ordinary Oriental parlance,

Then

a year and a half for a caravan to traverse?

too,

evident that the writer of the second book

is

it

of Esdras speaks of himself as once

tives,

among

the cap-

and therefore we may be well assured

when he spoke

that,

of their going forth into a further

country, he did not

mean

to say that they only

went

from Samaria to Assyria for it is while in Assyria

they resolve to go into a further country, and that
country requiring a year and a half to reach.
A fatal objection to Dr. Asahel Grant's hypothesis
is the fact that the number of these remnants of
;

Israel

is

so

small, being only about

200,000 as the

whole progeny of the Ten Tribes. It is calculated

that the Jews descended from Judah and Benjamin

amount to nearly nine milWhen we remember that it is to the tribes

alone, at the present time,

lions.

descending direct from Joseph that the blessing of

increase

few

especially promised,

is

Israelites

them
shall grow
sent

Lebanon.

it

is

evident that the

remaining in Kurdistan cannot repre-

" I will be as the

as the lily

and

His branches

dew unto

he

cast forth his roots

as

shall spread,

shall be as the olive-tree.

Ephraim

and

Israel

his

beauty

shall say.

* Murray's third edition of Grant's " Nestorians,"

p.

202.

What

120

ISRAELIS

have

I to

do any more with idols;

and observed him

me

is

We

NEW NAMES.

am

like a

have heard him,

green

fir-tree.

From

thy fruit found." (Hos. xiv. 6-8.)

will take

Tribes, that

is,

it

for granted,

then, that the

Ten

the rebel house of Israel or Isaac, did

leave the land of their captivity and pass into the

and that from thence they were dispersed in

various directions, but that the main body of them
ultimately settled in the East.
Mr. Forster observes

north,

that " there

is

great probability that the Arsareth, or

Hasarah [why drop the

which the Israelites

went, is the very nation and country named by
Ptolemy Bar-Zaura, Bar meaning sons in Syriac.

The Hebrew

r?], to

definite article Aa, being

prefixed to

Zaura, or Sara, would form the very word Hasarath,

for

Sarath

is

but the fuller feminine form of Sarah.

Hence we obtain another indication of the Hebrew

or Syrian origin of the name of the people inhabiting
that country, according to Ptolemy;

name he

applies signifies the sons of Sarah, that

Abraham's

Hazara

we

for, in fact,

wife,

the mother of the promised

name

the

is,

of

seed.*'

retained by that country, as

find in Mr. Elphinstone's " Kingdom of Caubul
is

the

still

Helmund river, the largest

river of Khorasan. This country may have been occupied by Israelites, and I believe we shall, as we
(p. 669).

It lies along the

proceed in our research, discover evidences that

In the meantime, though

it

it

was.

appears not improbable

name from Isaac,

and that they were, in fact, Israelites who had either
adopted that name, or had it imposed upon them by
way of distinction, yet we shall obtain evidence

that the Sacae really derived their

Israel's
that the

name

of Sacas

new names;

121

might be associated with

from other circumstances. The harder

vowel of the patronymic being dropped, and the sibilant softened, the sons of Isaac become the sons of
sackcloth it is literally but the change of a breathing.
The one name indeed signifies laughter, and the other
grief; but the transition is as easy and common in
fact as in sound, and surely the history of the Sacae
more than that of any other people proves that both
triumph and trial are providentially associated with
their name.
It is still the Saxon race of which we are in search.
If so, say our readers, why trouble yourself to go
beyond home? Is not Britain the abode of Saxons,
and is not the vast continent of Northern America
peopled by that energetic and subduing race? Yes;
doubtless we are Saxons.
We have sprung from a
Israelites

tribe of fierce barbarians cradled in the East, nur-

tured amongst the Heavenly, or Himalaya mountains,

arms among the hordes of the Tartarian

steppes, forced to become marauders for a maintenance, driven back again by Roman conquerors into
the frozen zone, and now, independent and robust,
from the necessities fixed upon us by a kind Providence, we Saxons dwell upon all the borders of the
world the wonder of its peoples. But yet we are not
trained to

the pure descendants of the sons of Isaac, not pure

Saksuns ; but rather, perhaps, a balanced mixture of

extremes, the offspring of savages and wildmen, the
outcasts

of the family of

Japhet,

united

with

Semitic race inured to the difficulties and dangers of

forest

life,

and contending

for existence with beasts

122

Israel's

new names.

of prey and fiercer beings.

savage worshipper of

when most
earthquake

all

in conflict

has

But we

believe that the

the elements

in

most

adored

thunder, tempest, and in

been tutored by admixture with

wanderers of that race whose faculties had been of

old most elevated by converse with divine and revealed truth.
ours,

and

it

The blood of

may

Israel has

mixed with

be that the admixture of eastern

and northern souls has made the Saxons the most

abstruse, the most metaphysical, the most tempted,
the most daring, the most practical, and the most
^ commanding people in the world. '"The savage Saxon,
indeed,

confounded inspiration with inebriety, and

made drunkenness a part

and proof of his devotion to his deities but now the
book of God is open among his children, and the Voice
that spake alike on Sinai and on the Mount of Olives
is heard with reverence and love.
The contemplative
and devotional spirit of Isaac and his own true sons
is become apparent and predominant among us, and
once, like the Ephraimites,

the seed of heavenly truth

is

rooted and vigorously

blooming in our midst, and our right to the name of

Saxon is proved alike by our Oriental derivation, by
the character of our nation, and by the fulfilment of
the prophecies in our

own

persons.

But

still

we

are

but partakers of a larger portion of the incidental

blessings resulting from the wanderings of Israel,

not the
we,

if

literal Israel ourselves.

But higher

indeed partakers of the heavenly calling.

and

far are

123

CHAPTER VL
CHARACTERISTICS, TRACES, NAAIES.

From

the antecedents of Israel, what

is

to be expected

from such a people when resolving to separate themselves from heathens and to set up an independent
kingdom, not in obedience to any divine command,
but in confident reliance on their own piety and pretensions?
In the land of their fathers they proved
themselves perversely devotional, zealous in altarbuilding, worshipping the heavenly host in groves

and high

necromancy and adoration of the dead, reverencing every form of life, even
to the worship of creeping things, mixing the attributes of Jehovah and every syllable of His holy Name
places, addicted to

with idolatries of every kind.

The

sophistry of senti-

ment, as usual, turned them from the obedience of

faith to the delusions of fancy,

and persuaded them

to believe that they honoured the Creator of all living

and moving beings by worshipping as they liked.

They were religious simpletons, and great perverts,
only because they did not learn God's law, and do it
and now left, so to say, to themselves, wherever they
go their characteristics will appear like the stamp of
a divine signet, a mark from the finger of God upon
them " Ephraim is turned to idols, let him alone.''
:

124

They

CHARACTERISTICS, TRACES, NAMES.

are

still

and

to be looked for as separatists, prose-

and yet with high pretensions

to priestly purity having, as of old, colleges and convents for unmarried prophets and prophetesses, monks
and nuns believing in a Messiah always present and
always coming; blending a theocracy with a kingly
power; neglecting all the institutions of God for formalities of their own and strong and wrong alike in
heart and head, madly deifying their own ideas, and
taking their dreams for oracles.
In consequence of
not distinguishing the God of all the prophecies and
all the promises from such gods as Egypt and Assyria
honoured, they confound the Branch of renown, the
Branch of righteousness foretold by their true prophets,
with the fabulous traditions of heathendom.
The
hopes of restoration from the Fall through the perfect

lytizers,

idolaters,
;

offshoot

of the tree of

life

in

Paradise,

the holy

woman, are merged and lost in confusions

without record and so, in imitation of their Assyrian
captors, they hold up the branch to their nose before
a figurative god, in honour of their own conceits as a
seed of the

people worthy of especial favour.

Their habits of

idolatry are so ingrafted as to be rooted in their stock

and incorporated with all the outgrowths of their life.

It was always with them as it is with ourselves, all
promises of amendment were in vain, because made
in self-dependence and with neglect of the expressed
Pride even took the
will and written word of God.
garb of Divine benevolence, and compassed sea and
land to proselytize the abject kindreds of humanity;
but, like the self-appointed

Eden,

it is

mission of Satan

into

only the propagandism of a restless spirit

CHARACTERISTICS, TRACES, NAMES.

125

that converts the weak, ignorant, naked, and sim-

upon Providence and Mercy, into willworshippers endeavouring to reach up to Heaven

by the use of their own wits, unrestrained by the
dictations of the Wisdom that in love would rule
them by truth from His own lips. It is for such a
people we are to look, and we shall find traces of their
But the prophets of
influence to the world^s end.
Jehovah, who warned them, and now warn us, have
afforded us light, by which we learn that the people

ple dependents

thus

made

own

outcasts of their

accord, while endea-

vouring to establish an all-embracing kingdom in the

name

of the

God

of truth

and

love, only succeed in

establishing delusions in their progress,

and in the

end are themselves lost altogether as a nation, never

to be recalled into existence, but as by the Voice
that awakens the dead, and says to the dry bones live,
and to the sleepers in the dust arise.
It is said of Israel (Hos. viii. 5, 9), '^ Thy calf^
Samaria^ hath cast thee off ; mine anger is kindled
against them;^how long will it be ere they attain innocency ; for from Israel was it also ; the workman made
it ;

therefore

shall

be

it

is

not

God ;

broken in pieces,

Samaria
have sown the

hut the calf of

'For they

wind^ and they shall reap the whirlwind ;

stalk

the

bud

shall yield

strangers shall swallow

now
is

shall they be

it

among

it

hath no

no meal ; if so be it yield^ the

up. ^Tsrael is swallowed up

the Gentiles as

no pleasure pfor they are gone up

to

vessel wherein

Assyria^ a ivild

ass alone [liu] by himself. I^p This state of loneliness

or, literally.

Buddhism

Israel in Assyria.

is

to be the characteristic of

Here

is

an abrupt and inexplicable

CHARACTERISTICS, TRACES, NAMES.

126

reference to the

bud of green corn which should be

unfruitful to them, and the product of which should

be devoured by strangers. They looked for fruitfulness in the development of their idolatry, but all they
gathered was to

amongst

whom

like a wild ass

This appears to have

Israel's separation.

by the

consumed

be

strangers,

they should wander.

been precisely the result of

We

have supposed them

scat-

by the whirlwind, and now their own religion,

and chosen idols, cast them off; and while those
whom they indoctrinated seized the good and bad of

tered

their instruction, they themselves sink into helpless-

ness

and degradation, and wither away, becoming

no longer recognisable as a people

wonders.

The remainder of

called of

God

to do

volume

will

show

this

why

especial emphasis

tion,

and yet commingling absorption, in which these

is

laid

on the state of separa-

people are to exist.

The

Israelites practised idolatry in

high places, and

associated the idea of Jehovah as the highest Being

with the idea of height in a literal sense ; and thus

thought to honour God by erecting altars on the
highest points they could reach, just as the Druids

and the old patriarchal worshippers appear to have

done before them. Hence their attachment to hills
and mountains. In their first revolt from the house

when they cried, " What portion have we

Israel; now see to thine
To your tents,
in David?
own house, David," Jeroboam, in order to win them
back, met their general inclination to idolatry in high
places by building altars in high places for them.
In Bethel and Dan he placed golden calves, saying.
of David,

CHARACTERISTICS, TRACES, NAMES.

127

Israel, which brought thee up

"Behold thy gods,
Thus
out of the land of Egypt." (1 Kings xii. 28.)
we see that the worship in high places, and the idola-

w hich

try of the sacred calf or heifer,

Jjidi^? w.r also

both prevail in

the sins of revolt ed Israel.

In this

form of veneration for high places and the sacred

heifer, they were in sympathy with many other
Oriental idolaters and it is not unlikely that this disposition to worship on eminences, or at least to venerate lofty elevations, may have induced some of the
;

Israelites to

hava xliDsejiulLe,. neighbourhood

of the

Himalayas for their abod e, a^a \ f t,l)ns to see God on

His throne, and abide in the presence they adored.
T he very name Himalayas^ oi;, Heavenly mountainS
indicates the fact that the Eastern nations associated
sacred ideas with the immaculate snows of those subt

lime and inaccessible heights, bearing up as

pillars

if

upon

of " terrible crystal" the very firmament of

heaven, on the starry floor of which the throne of the

Eternal for ever stood.

all

Amongst

these mountains

the Eastern nations believe Paradise

Here

is

home

the

stands.

of their gods; here departed spirits

pass for retribution

evil genii that

still

thence are sent the good and

divide all the regions of the world

between them. Here, too, it is that the physio-philosophers have supposed mankind to have originated
when the earth began to emerge from the fervid sea.

And

here

we

shall find traces of the outcast tribes.

To these mountains, also, we trace home the streams

ofjhe Gothic and Saxon jiations, who all call their
heaven by the Oriental name.
(4 00 A.D.)

Heaven

is

Eimjii

Thus, in Maeso-Gothic
;

in

Alemannic (720),

CHARACTERISTICS, TRACES, NAMES.

128

nimele; in Frankic (900), Himile ; in Old German

The
(1300), Humele ; in recent German, HimmeL

most remarkable word for Heaven, however, is that

of the Old Saxon (900 a.d.), namely, Himil-arikea^^
which is a combi natio n pf the Sanscrit word Himil^

Heaven^ wjth the H^l;)rew word signifying the expansp. (Gpti.

many

with

i\J^ This One word, connected

as

it is

others of the same origin, will serve inci-

dentally to confirm the observations offered in our

fourth chapter.

was

It

Israelites,
to seek the

He

by the prophet Hosea concerning the

" They shall go with their flocks and herds
Lord; but they shall not find him^^ (v. Q)^^^ti^

said

also says that, as a result of their

own

counsels,

they should refuse to return from under the Assyrian

king.

were

(Hos.

Though they were warriors, they

xi. 6.)

also shepherds

and, like the girdled Shepherd-

kings of Egypt, they took their flocks with them in

and their families were fed on

The neighbourbutter and milk from land to land.
hood of mountains was thus most favourable to their
progress, as affording shelter from foes in case of
need, being comparatively little inhabited, having
suflBicient grass, and where the streams, though more
numerous, were more easily fordable. The Saca^ ar e
located on the north pf. tl^e Hin^alayas by Strabo and
their wanderings,

Ptolemy

hutjare ^aJl presently trace

tllS^sputh.
vol.

iii.

p.
"

Where,

also,

them

also into

Dionysius (Anc. Myth,

226), as rendered by Bryant, says

Upon

the banks of the great river Ind

The southern

Saithae [or Sacae] dwell."

* See M. Mallet's Northern Antiquities (Bohn),

p. 47.

129

CHARACTERISTICS, TRACES, NAMES.

localities associated

In ideally looking over the

with

the Israelitish people, two places of similar character

and name occur to memory one the province called

Bhutan, in Koordistan, and through which a river
Chebar flows the other in India, at the further exThis word Bhutan, or
tremity of the Himalayas.
Bhootan, is peculiar, and its derivation appears to be
very obscure. The inhabitants of Tibet Proper and
Tangut are all called Bhots, from their religion being
derived from Bhootan or But an. The names of places
:

serve as a clue to the people dwelling in them, exiles

and wanderers bearing with them thus a record of

Thus the Pilgrim Fathers took
their former home.
with them the familiar names of places dear to them
in Old England, and thus throughout the new world
of America the names of cities, towns, and hamlets
famous or beloved in Europe are repeated, to remind
the growing nations of the lands of their fathers.
So, doubtless, was it with the wandering tribes of
Israel, and hence we may be able to associate this
name Bhotan with them. We will first endeavour to
account for the origin of the name in Koordistan, a

who now
name now given to

country so called after the Karduchi,

habit

it.

Koordistan

country anciently

is

known

the

as Atyria, or Assyria.

in-

the

This

country, according to Ptolemy, Avas bounded on the

north by Armenia; on the west, by the Tigris; on

the south, by Susiana; and on the east, by Media

and the mountains of Choatra and Zagros.

It

was

probably into this country that the captive Israelites

for the

Assyria.

most part were conducted by the kings of

(1 Chron. v. 26.)

On

the

first

occasion the

130

CHARACTERISTICS, TRACES, NAMES.

Eeubenites, the Gadites, and the half-tribe of Manasseh

were thus exiled but afterwards the remainder of the

Ten Tribes were forced by the conqueror Shalmaneser
to follow their brethren. (2 Kings xvii. 6; xviii. 11.)
;

Now,

we compare

if

the statements in the book of

Chronicles with that in the book of Kings,

we

receive a clearer idea of the localities occupied

banished tribes.

It

that

said

is

shall

by the

Tiglath-Pileser

''brought them into Halah, and Habor, and Hara,

and

to the river

Gozan" (1 Chron.

v.

28); and that

Shalmaneser placed his captives in Halah and in

Habor by the river of Gozan, and in the cities of the
]\Iedes.

(2 Kings xvii.

comparison

we

and

6;

discover,

xviii.

11.)

By

this

as before stated, that the

same
localities and became again as one people, after an
interval of twenty years from their separation in
There is, however, a little difficulty in the
Samaria.
use of the word Hara, which occurs only in relation
captives were on each occasion conducted to the

to the first division of the captivity.

The word

is

in

were expletive, and

it is generally understood to have been added as a
gloss to indicate that the part of the country in which
the exiles dwelt was the mountainous region about
italics in

our translation, as

the Habor.
literally

thus

if it

Gesenius renders the passage clearly and

:

"

He

placed

them

in

Halah and on the

Ghabor, a river of Gozan." In our authorized translation we should understand at first sight that

Gozan was a river. We, however, have a proof in

the 2nd book of Kings (xix. 12), and also in Isaiah
(xxxvii. 12), that it was a country and not a river;
for

Sennacherib

is

represented as boasting that his

CHARACTERISTICS, TRACES, NAMES.

131

had destroyed Gozan, which certainly could

'*
The country to which the
not be said of a river.
Ten Tribes were deported is one of the most mounfathers

"

tainous in the world," says Dr. Grant.

habitants of Gozan and

or driven out,

it

is

Haran had

first

As

the in-

been destroyed

Ten

reasonable to infer that the

Tribes had entire possession

of this

region.

Its

natural strength would enable them to maintain their

It is the

position entirely distinct."

very country in

the greatest difficulties

"^hkhjiifiJLOjOOO^GTe^
Gozan was
tgjgi^d^uTe injtheir_triumph and retreat.

now known by

probably that part of Kurdistan

name

of Buhtan, or Bhutan.

in the
it

may

This transformation

name probably occurred very

by the

be, introduced

ther so or not,

it

is

early,

and was,

Whecommon

exiles themselves.

known

well

the

that the

Aramean pronunciation of the letters G-o-z-a-n would

convert them into Bhutan; for, as Gesenius shows,
the Hebrew ^, or gh^ is most frequently interchanged
with its kindred palative 6, or bh^ and the z^ named
tsade, tsad, zad, or

even dad,

any of the consonants included in

then, the conversion of the

We

interchanged with

is

its

sound.

word Gozan

Hence,

into Bhotan.

when we
people named Botans.
Tigris, named Habor,

shall see the bearing of this derivation

come

to inquire concerning the

There

is

a river, a branch of the

or Chabor,

still

running through the borders of that

name

province, and giving the

of Chabur to part of

which it runs.
Ammianus
mentions the Chebar under the name of Abor.* It

the country through

is

curious to trace this

* Am.

lib. xiv. c. iv.,

name

and note,

k2

edit.

in

Isidorus

Lud. 1693.

it

is

132

CHARACTERISTICS, TRACES, NAMES.

Hahouran

Haborras ; in Zosimus, Hahoran ; in Procopius, Uaborrhas ; in Ptolemy, Chaboras ;

in Theopliylactus Simocatus, Habboras ; and, lastly,
the Turks call it Alchabur^ which is very nearly the
;

in Strabo,

scriptural name, the al being the definite article.

The ancient geography

and the

of the Euphrates

open to much dispute, but this is the fact to

our present purpose. There is an extensive district
called Bhutan, and a river named Chebur, Chebor, or
Tigris

is

Abor, in the country where some at least of the Ten

This country of Bhutan is both
Tribes once dwelt.

mountainous and pastoral, well watered, and aboundXenophon, in his retreat with the ten
ing in grass.
thousand Greeks, passed over the Chebar, on his way

from Batrai to the plains of Zakko, or Sacho. It

must have been in these plains that the Israelites,
the sons of Isaac, mostly dwelt during their captivity.
It is here at least that Ezekiel conferred
elders.

This

name Sacho seems

discover relics of the exiled Israelites,

the

name

this

Chebur.

among

same as
If we would

to be the

Sukhi and Saakka, as already indicated.

therefore, dig

with their

we

should,

the ruins of the ancient Zacho,

of a town and a country on the banks of

Bhutan are
repay a Layard for

The mounds and ruins

numerous, and would, doubtless,

of

any amount of exploration.

There is another Bhutan at the north-east of Hindustan, and another Abor, or Chabor, immediately
adjacent; and these regions are in character very
similar to those of Kurdistan.

markable

but

it

would be

still

This

more

itself

so, if

is

re-

we could

discover traces of the Israelites in this neighbourhood

CHARACTERISTICS, TRACES, NAMES.

and

also;

this

we

shall.

But

it

will enlarge our

133

view

of the marvellous proceedings of divine Providence,

if

we endeavour

to

obtain some glimpses of their

transit to that land.

The only

distinct intimation of the

exodus of the

from Assyria which we possess, assures us

that they went out under the influence of religious
zeal, with the purpose of separating themselves from
heathenism.
AVe suppose they attempted to efifect
this distinct standino^ under a name not recoo^nised
as connecting them with Jews, and that they journeyed into the regions north-east of the Caspian,
hoping to establish themselves and their religion in
some land in that direction. They go forth in a vain
hope they depart further and further from the place
of God's manifestation to their fathers; they turn
away from Judea and Jerusalem, perhaps believing
Israelites

that

its

walls will never again be erected, or that the

glory of Jehovah will never more appear there.

The

temple was not dear to them when in their own land^

and

in their rebellion against the seed of

rejected the hopes

which the

David they

Spirit in the prophets

had associated with that royal line.* It was their

temper always to build temples at their own discretion, and to erect altars to gods of their own choosing
upon high places and in groves. As Hosea, their
especial prophet, told them, '' Because Ephraim hath
made mayiy altars to sin^ altars shall be unto him to
sM' (viii. 11). The Israelites, that is, the Ten Tribes,
* " Howbeit the Lord will not destroy the liouse of David, because of the
covenant that he made with David, and as he promised to give light to him
and his sons

for ever." (2

Chron.

xxi. 2-4.)

134

CHARACTERISTICS, TRACES, NAMES.

seem
in

have revolted in their confidence of blessing

connexion with Ephraim, hence their name,
to

Ephraimites. The birthright was Joseph's

Reuben's

"

birthright was given to Joseph.

Judah prevailed
above his brethren, and of him came the chief ruler
but the birthright was Joseph's." (1 Chron. v. 1, 2.)
The Jews, or Judeans, are first named, as distinct
from the Beni-Israel, in 2 Kings xvi. 6. What could
these accomplish, except the establishment of some

new form

of idolatry?

We

might probably, with

great propriety, adopt the description given of

by Zechariah

(v. 6),

people now.

They hide the woman within an

them

as especially applicable to this

ephali

they conceal true

under a mysterious
guise they cover her down with a weight of
religion

dis-

lead.*

Being carried away, as on the wings of a stork, by

two false forms of religion, in which the natural afifec-

and the instincts alone lift the soul up between

heaven and earth elevated by fancies, but without a
faith in which to rest
they hurry away from the Land
of Promise, burying the truth under a dull and heavy
and dead idolatry. They build temples to falsehood,
and attempt to honour God by disobedience to his law.
tions

* The

emblem

reference

to

wings reminds us of the Assyrian and Egyptian

of power and protection.

nificant, as that bird

parents.

The word

The wings

of a stork are especially sig-

was celebrated by the ancients

translated stork

means

for its afiection to its

pious, confiding, kind, loving, in

the sense in which ^/w5 was used by the Latins.

Hence the appropriateness

form of religion in which veneration and even adoration of parents constitutes a remarkable feature, as amongst the Buddhists
of China and elsewhere, for they regard their departed parents as guardian

of applying

deities to

it

to that

whom they

states that the

ephah

upon her own base

(v.

look for blessings.

shall be

11).

It

is

remarkable that the prophet

borne into the land of Shinar, and built there

135

CHARACTERISTICS, TRACES, NAMES.

law too broad and embracing for their

libertine spirits, and then wrote statutes for themselves a thousand times broader, and as formal, as false,

They

and

felt that

as useless as they

were

(Zech. v. 6-11.)

indefinite.

may

be regarded as a description of the

religion founded by the grand prophet of the Sakai
This
race, who introduced Buddhism into India.
This

religion

is

a mixture of the truths of the patriarchal

dispensation with the forms of heathenism, with which

they were familiar, and especially with the higher

idolatries of the Brahmins and of the worshippers of
the elements,

making of the mixture that form of

Buddhism now prevalent

in the East.

In the history or chronicles of Cashmir,* as recorded

by native authorities, we find that the Hindus date

the commencement of a remarkable era amongst them,
from the time when the prince Asoka abolished Brahminical

rites,

and substituted those of Jina Sassana,

Now we know

that the

new

religion of

that of the Sacas^ or Sacce; and here

religion called Sassana

so that

Asoka was

we

we have

find that

evidence

from native authority that Sassana signifies what

pertains to the Sacce and is in fact equivalent to our
^

we surmised when speaking of the

Parthian dynasty named the Sassani^ which extended
The Sacas^ then
its power so widely over India.
known as Sassani^ or Saxons, conveyed their religion

word Saxon^

as

into the country of Asoka.

able to

this

There

is

nothing insuper-

opinion in the dates that have been

hitherto established.

This Sakian era appears to have

commenced about 307 years

* Asiatic Researches,

vol. xv.

before

Paper by H.

Christ.

W.

Wilson.

The

136

CHARACTERISTICS, TRACES, NAMES.

chronology of such records

is,

however, very un-

and only to be verified by concurrent testimony. This much is, however, certain about that
time the Saca era began in India. During the reign of
Asoka that country was overrun by the Sacas, who,
certain,

according to the
successor Jaloca.

Ay in

We

Acberi, were expellee!

by

his

find that country afterwards

divided under three princes of Scythian extraction,

named in the Chronicle Hushca, Tushca, and Canishca,

who

are stated to have reigned about 150 years after

the death of Sakya-sinha^ the founder of

as

at

present

existing.

Thus we

Buddhism

learn from

the

two interesting facts first, that the Sacas

came into India and founded Buddhism; secondly,
that the Sacas were connected with Scythians, but
properly distinguished from them.
As Professor
chronicle

Wilson,

in

the article

referred to,

observes, " the

dates only corroborate the general fact, that at

some

remote period the Scythians [or rather the Sacae] did

govern Cashmir, and gave their sanction to the
gion of Buddhism."

About the year 720

reli-

a.d. Lali-

King of Cashmir, warred against his Budneighbours, and overran Nepal and Bhotan with

tdditya.

dhist

his conquering armies.

all

These

facts serve to connect

those places with the Sakai race and the Sakai

religion.

Here we might recur to the traditions of Cashmir,

from which we learn that the people of that country
suppose themselves generally to be descended from a
race who came from Turkestan, and who taught them
With this relation, however, they
their religion.
mix up the notion that Solomon, King of Israel,

CHARACTERISTICS, TRACES, NAMES.

137

and that Moses himself came amongst

them to teach them the worship of one God. All these

visited them,

remarkable traditions are easily reconciled with the

were really instructed in certain ideas

peculiar to the religion and history of the Israelites,
and that the people that thus taught them were
known under the names of Sakai, and came from
Turkestan, the country of the Sac^e. It is clear from
fact that they

King Sagara, that he drove

the M'lech'chas and Sacas into Xepal, Assam, and
Bhutan, and endeavoured to re-establish the old
Brahminical religion.
Now, it is worthy of especial
remark that this king, when he destroyed the instirecords concerning the

tutes of the APlech^chas (foreigners) in his kingdom,

ordered the
while

all

heads of the Sacas to be partly shaved,

the hair was ordered to be removed from

the heads of the Yavanas and the Camhogas^ while the

Paradas were compelled to wear beards. These were

all mixed up with the Sacas; and, though differing
somewhat in their forms of worship, they were all
If these Sacas or Sakai were Israelites,
Buddhists.
here was a literal fulfilment of prophecy with respect
Baldness and beardlessness were sio^ns of
to them.
mourning amongst the Hebrews; but the prophets
declare that, in their apostate state, to be bald and
shaven shall be the signs of their degradation.
stead of well-set hair, baldness. (Isai.
ness shall be

upon

all

their heads.

iii.

Bald-

24.)

(Ezek.

In-

vii.

18

and Amos viii. 10.) As these tyrannical orders were

endured and submitted to with a religious pride, and
as a proof of unflinching attachment to their
faith

by those subjected

to them,

we should

own

naturally

CHARACTERISTICS, TRACES, NAMES.

138

expect these peculiarities, thus at

first

despotically

enforced by this bluif Harry of the East, to be after-

marked tribes as
honourable badges of their faith; and this is precisely
what we find at the present day. The partial shaving
of the head is retained as a peculiar mark amongst
most of the Buddhists, while with many an entirely
naked head is more in honour. These peculiarities,
preserved amongst

wards

the

may

so tenaciously preserved,

hereafter aid us to

identify the existing races of the

from

whom

East with those

they derived their religious peculiari-

ties.

Probably we

shall

not experience

much

in identifying the Sacas here spoken

of,

difficulty

seeing that

have taught us to associate the

name with that nation of so-called Scythians which
classic

historians

we have endeavoured

to

show are

sprung from the house of Isaac.

likely to

have

And now

this

chronicle of Cashmir, together with the traditions of

that country, enable us to connect the Sacas at once

with Hebraism and Buddhism, and to trace them

from the north. The Yavanas may at once receive our
attention, as they appear

remarkably mixed with the

Sacas^ not only in Cashmir, but

south.

Thus, in the

much

further to the

early history of Orissa, the

records called the Panji assure us that a mighty

name Salivahana Saca Hara^*

or Saca

man

Deo Baja,

came from the north with a large army and conquered

the country of Delhi, and fixed his empire there and
;

that from this period the era

* Hara was the name of a province
ported. (1 Chron. v. 8.)

named
to

Saca^bda^ or the

which part of Israel was de-

139

CHARACTERISTICS, TRACES, NAMES.

some of these
Sacas became afterwards confounded or mixed up
with the Yavanas, and it is not unlikely that some of
the Sacas really accompanied the Yavanas in their
There can be no
inroads on the south of India.
It appears that

era of Saca, began.*

doubt that the term Yavanas was originally applied

to the troops of Alexander the Great, especially those
vetei^ns that he left to garrison the country on his

The cavalry of this conqueror

were many of them Sacs." The historians of Orissa
state that in the reign of Bajranath Deo the Yavanas
invaded that country, and that they came from Babul
Des ; that is, the country of Babylon, from which
Alexander did come. With this is mixed up a strange
story of a large army from Himarut.
These names
return to the west.

'*

were probably obtained from the Yavanas themselves,

and they at once conduct us to the kingdom of Baby-

kingdom of Armenia, with which both

the Sacas and Yavanas were familiar. Throuo^h these

lon and the

countries Alexander entered on his Eastern conquests.

The Yavanas reached Orissa through Cashmir and

Delhi.
Now, on recurring to the history of Cashmir,
we find that the M^lech^chas^ of whom the Sacas
were one class, came to that country from Scythia,
and mingled with the Yavanas,
Buchanan says f
that the Yavanas are understood to be Europeans.
The term Yavanas seems to have puzzled Oriental
scholars; but when we consider that the Yavanas
and Jabans are synonymous, we are at once conducted
to

an explanation; and turn, as a matter of course, to

*

Account of Orissa, p. 21. Asiatic Researches,

t Buchanan's Res. vol. iii. chap. xv. p. 133.

Stirling's

vol. xv.

140

CHARACTERISTICS, TRACES, NAMES.

the country of Javan or Jaban, which includes great

part of Asia Minor, the

lonia^ in

fact,

is

of Greece and

all

Ionia.

only another form of the

name
word

isles

Yavana; and thus Rawlinson, finding the

Yavana in the arrow-headed inscriptions of Behistun,

To associate
this name with the veterans of Alexander's army and
the Seleucidae is natural; and we have reason to bedoes not scruple to translate

it

lonians.

from the history of Alexander's invasion, that

troops of Sacas were in his pay and among the bravest
of his companions.
In fact, the Sacce were so well
known in Alexander's time as brave cavalry and
bowmen, that the term seems to have been adopted to
designate the best mercenary forces.
The dominion
of Seleucus Nicator, and Antiochus Soter, in Bactria,
extended over the Sacas at first, but was afterwards
destroyed by them and the Goths, who forthwith
unitedly ruled over the whole of the provinces extending from Bactria to the Indus.
The mixtures of
Sacs with Javanas is then explained. Here we cannot but observe the wonderful providence by which
it was so ordered that the descendants of Japhet,
brought ready-armed and trained by Alexander into
India, should there meet and sustain the Sacas and
MHecKchas from Scythia, and thus advance the fullieve,

filment of prophecy.

and perhaps not without importance, that the nations of India, at an early period
of their history, were accustomed to designate the
Western World by the name of Javan^ who was the
representative and grandson of Japhet, and the
founder of the race now most influential on the
It is also interesting,

CHARACTERISTICS, TRACES, NAMES.

141

It is not a slight privilege to be taught to

earth.

look for the fulfilment of Divine purpose and predic-

form of
who sees and feels

tions in all the ongoings of Providence in the

and happy

history;

that

is

man

the

Wisdom is regulating the

distribution of

with regard to glorious spiritual results.

mankind
It is the

bearing of the present on the coming world, in reference to the ultimate elevation of the whole race of

mankind
alike

to a

higher standing, that gives interest

to the records of

man and

The prophecy of Noah

God.

become

will,

the prophecies of

we

are convinced,

distinctly legible as the light of ethnology

of history

falls

on

it.

and

The merchant- princes of the

Saxon nations are the descendants both of Japhet and

of Shem, if, indeed, it be not found that a blending of
the blood of the whole family of man, in a new form,
as in England and America, be not necessary to the
production of the most energetic and the most
thoughtful, that is to say, the most inwardly devout,
people on the earth. If the views we herein advance
be correct, the descendants of Shem, religiously
trained in all the trials of faith as the true seed of

Abraham, have mingled with the hardiest and most

independent and self- relying of the ofi'spring of Japhet
to constitute the Anglo-Saxons; and it may be that
in our Western World beyond the wide Atlantic, now,
so to say, brought near to the Old World by steam and
electricity, the children of

and

Ham

have been with fraud

more daring brethren to

check the pride of Saxons, and with a burning reproach to stir them up to the greatest and noblest
of efi*orts, that thus they may practically declare, by
force enslaved

by

their

142
all

CHARACTERISTICS, TRACES, NAMES.

the self-sacrifices involved in their declaration of

belief,

that

God has indeed made

the nations of the earth, that they

of one blood all

may

dwell toge-

ther as brethren.

In

this desultory chapter

we have

seen the Sacae,

whom we

have assumed to be Israelites, coming from

Bhutan, or Gozan, in Kurdistan, into the north, and

then from the north into the south, exercising influence,

religious

and

civil,

in India,

mingled with

lonians there, these Sacae being recognised as Buddhists, and,

then again scattered, some of them finding

refuge in another Bhutan. This will serve as an outline

now

to be in part filled up.

143

CHAPTER

VII.

THE AFGHANS AND THEIR AFFINITIES.

We

have endeavoured to find traces of the Tribes in

the course indicated by prophecy.

We

have con-

sidered their probable position in captivity, and their

possible connexion with the Sacae of history.

We

have sought them under new names, and as professing

a

new

religion

we now

proceed, if possible, to dis-

cover evidences of their passage through the countries

they must have traversed,

if

our surmises are well

founded.

We

are attracted at once to a country of vast im-

portance in the present aspect of the East, and the

more

interesting to us, as

we

there find a people

who

profess to be the Beni-Israel, or descendants of the

Ten

Tribes, namely, Afghanistan

countries.

The mountains

and the adjacent

of the Indian Caucasus,

the mountains of Cabul, are said to be visible, in clear

weather, from a distance of two hundred and fifty
miles ; lifting their hoar heads sublimely into the clear

calm heavens,

they well represent "the terrible

crystal" of the prophet.
Roving myriads of people

have been attracted by this sight, as if to travel

onwards and upwards, in imagination, along the

mountain pathway, to the realms of glory and of

rest.

THE AFGHANS AND THEIR AFFINITIES.

144

The

traditions of the

stupendous heights,

whole world celebrate these

many

of whose

light-crowned

pinnacles are supposed to stand more than twenty

thousand

common

above the

feet

level of this earth.

Their magnificence and their mystery have drawn

nations together in adoring wonder into the
so

valleys,

fruitful

around their

and

hills

and

bounteous and beautiful,

This region might well be thought

feet.

There are found specimens of

nearly every form of living thing, whether animal or
vegetable, elsewhere found in any country of Europe
or of Asia; and there, too, almost every civilized
the seat of Paradise.

nation has

its

representative.

The

oldest nations

mankind first sprang into existand that God even now there sits enthroned,

believe that thence

ence,

waiting to judge

made.

all

the

human

souls

which He has

Greeks, Romans, Hebrews, Persians, the

fol-

lowers of Buddha, of Brahma, of Mahomet, and even

believers in Jehovah, have looked

up unto these awful

and bowed in soul before their majesty,

Here was a high place (Bamah)*
thinking of God.
for the worshippers of Bamah worthy of the name,
and here the wandering tribes might believe themsolitudes,

selves in the especial presence of

heavens and the earth.

tain fastnesses

many

To

Him who made

the skirts of these

the

mounun-

of the outcast Israelites

doubtedly resorted after their escape from Assyrian

or Persian domination, and after their wanderings
in the north.

Traces of their former possession of

this neighbourhood, as well as of Bactria

and Bok-

* " Then, T said unto them, What is the high place whereunto ye go
the

name

thereof

is

called

Bamah unto

this day." (Ezek. xx. 29.)

And

THE AFGHANS AND THEIR AFFINITIES.

hara, are

monuments,

extant, not only in existing

still

145

but also in the traditions of the power and majesty of a

national religion and polity once capable of awakening

the attention of

all

now lost

the East, but

in the mist of

The prominent reasons for thinking that certain

classes of the people of Bokhara and Afghanistan
ages.

are of Israelitish origin are these

sonal resemblance to the

Hebrew

1st.

family.

Wolff, the Jewish missionary, says

fully struck

Their per-

Thus Dr.

"I was wonder-

with the resemblance of the Youssouf-

szye [tribe of Joseph], and the Khybere, two of their

Jews." Moorcroft also says of the Khy-

tribes, to the

beres, "

They

and of singularly Jewish cast

2nd. They have been named by themof features."
selves Beni-Israel, children of Israel, from time immemorial. 3rd. The names of their tribes are Israelitish,
especially that of Joseph, which includes Ephraim
and Manasseh. In the Book of Revelation the tribe
of Joseph stands for Ephraim. (Rev. vii. 6, 8.)
In
Xumbers xxxvi. 5, Moses speaks of Manasseh as " the
are

tall,

tribe of the sons of Joseph;" so that

it is

clear that

both Manasseh and Ephraim were known by the

name

of the tribe

of Joseph.

names of places and persons

4th.

The Hebrew

Afghanistan are of far

greater frequency than can be accounted for through

Mahometan
existed
5th. All

association

before

the

accounts

in

names
Mahometans.

and, indeed, these

Afghans

became

agree that

they inhabited

the

mountains of Ghore from a very remote antiquity.

It is certain that the princes of Ghore belonged to the
Afghan tribe of Sooree, and that their dynasty was
allowed to be of very great antiquity even in the

THE AFGHANS AND THEIR AFFINITIES.

146

eleventh century.

"

They seem

early to have pos-

sessed the mountains of Soliniaun or Solomon,* com-

prehending
istan."

all

the southern mountains of Afghan-

(Elphinstone.)

6th.

Afghan

given to their nation by others, the

their nation

man

is

is

the

name

name they

give

Pushtoon, and Drs. Carey and Marsh-

Pushtoon language has more

7th. The Afghans
Hebrew roots than any other.
are also called Botans (or, by corruption, Patans).
They account for this name by stating that they lived
as Jews until the first century of Mahometism, when
assert that the

Kaled the caliph summoned them to fight against

the infidels. Their leader, Kyse, on that occasion, was
This word is Arabic, and
styled Botan, or mast.
signifies the possession of authority, and, indeed, the

staff held in the

hand

as a sign of authority, such as

and the
term baton was derived, through the French, from
the East, during the Crusades. A staff was used as a
This
sign of authority by the ancient Israelites.
name was adopted by all the Mahometan conquerors
of India, and the present Mahometan leaders of the
Indian rebellion are proud to be called Botans, or
Patans, meaning thereby that they are the first, or
Another derivation of the
hischest caste of men.
name Botan has been already given, and the name
the marshals

staff, is

so called

by ourselves

shown to have existed in northern India before the

Mahometan incursion the modern use of the term is,
however, a consistent appropriation. The more ancient
name of Afghanistan was Cabul, and it still retains

is

* The

fact that the highest

fixes the derivation of the

peak of this range

name by which

is called

Solomon's throne

these mountains are known.

THE AFGHANS AND THEIR AFFINITIES.

147

kingdom. Now it is very remarkable

that Ptolemy, in his geography of these parts, locates
the Aristophyli^ that is to say, " The Noble Tribes,''
in juxtaposition with the Caholitce ; a name which
this

name

as a

means the tribes, Cabail being the

Cabul was the name applied
tribe.

probably also

Arabic for

by Hiram

to the land of Galilee, or that part of it

Solomon gave him.

The Talmud tells us the word
(1 Kings ix. 13.)
signifies sandy and this term certainly would well

containing the

cities

which

apply to

The

much

of Afghanistan.

antiquity of the

or Cabool,

is

name

of the country Cabul,

then established; and

it

is

also

shown

that some peculiar people known as " The Tribes,''

and " The Noble Tribes," dwelt there at a very re-

mote

period.

There

is,

therefore,

good evidence that

may

be justified in
asserting that from the earliest period of history they

the present inhabitants of Cabul

and their ancestors have occupied Cabul, and that

from time- immemorial they have been known as
" The Tribes."
That is to say, Israelitish tribes,
such as they now assume themselves to be. It is no
mean argument in favour of their assumption that
their Mahometan conquerors assert by their historians, that the Afghans are Israelites, and that they
observed the
century,

the

Arab

Hebrew worship

until

the

seventh

when they were converted by the sword of

to the profession of belief in the

Prophet of

According to Sir W. Jones, the best Persian

authorities agree with them in their account of their
origin and resident and competent authorities, such

Mecca.

as Sir

John Malcolm, and the missionary Mr. ChamL 2

148

THE AFGHANS AND THEIR AFFINITIES.

berlain, after full investigation, assure us that

"many

of the Afghans are undoubtedly of the seed of Abra-

One

ham."

tribe of the Afghans,

now named Door-

anneds, rules the whole nation, and at one period of

their history this tribe exercised dominion from the

Caspian Sea to the Ganges, and even as far as the

capital of the Mahrattas,

Poona.*

Thus, then, we

succeed in connecting the Israelites

the Tribes

with the Caspian Sea, and with India through Afghan-

Now we

istan.

require to proceed further,

connect these tribes with the Sacae.

once by the fact well

tribes, the

known

This

and

we do

at

that the so-called Tartar

Chozars or Kosi, were the lords otcentral

Xindia from the sixth Jo Jlie_tenth_centurj^* KT hey

came from the borders of the Caspian Sea, the seat
of the Sacae.
Gibbon states that their country was
known to the Greeks and the Arabians under the
name Kosa, that is, Cush. By this name they were
Their alliance was
also known to the Chinese.
courted by the rival empires of Persia and Rome.

The Cush, or

Cosa,

known

as Indu-Cush, belonged

and probably gave rise to their name amongst

The circumstance most
the Greeks and Arabians.
worthy of note concerning these Chozars, or Kusites,

to them,

as respects our inquiry,

the tenth century

we

is

the fact that, as early as

learn that their sovereigns

from time immemorial been Hebrews.

Israel of Malabar, also,

had

The Beni-

have a history, clearly written,

well preserved and continued to the present time, in

which

it

is

recorded that the Ten Tribes, with the

exception of colonies in Spain and India, migrated

* See Elphinstoue's Kingdom of Caboul.

THE AFGHANS AND THEIR AFFINITIES.

149

towards the Caspian Sea, some on the borders of

Media and

Persia,

Chinese Tartary.

and others in the direction of

The tribes of Simeon, Ephraim,

have settled on the

north-east of the Caspian Sea, the country of the
Chozar Tartars, in a region named in the record
Makhe.* Thus we have evidence sufficient to prove

and Manasseh are represented

to

who were connected with the country of

and under Hebrew rulers, held dominion

that a people

the Sace

over Central India and Afghanistan previous to the

Mahometan

invasion.

Mr. Forster points out, as a

curious confirmation of the Malabar record of the

Ptolemy places the Tos Manassa

(^' The far-hanished ManasseK^) in the land of the
Chomari or Gomeri (the Gomer of the Bible), and to
the north of them a people called Macha-geni^ or
people of Macha.
May it not be worthy of inquiry
whether Macha-geni, as the name of a people, is not
the same as Massa-geta6?
And may not the country
Beni-Israel, that

named Mash

23) be that of the

Massa-getCB (the Goths of Masha), who dwelt about
in

Genesis

(x.

where we know
from Herodotus that Cyrus encountered them? And

the

mouth

may

of the Araxes or Kir,

not the very

name

of these people (Getae) be

derived from that of the inhabitants of Gath

n:)

Gete).

dotus

(iv.

Incidentally

94)

says

we remark

Hebrew,
that Hero(

the Getas thought themselves

immortal; not dying, but going, at their decease, to

Zalmoxis^ which Herodotus supposes to be the

name

Greek mode of spelling the

Hebrew word Zalmoth, the shadow of death. (Psalm

of a god.

Is not this a

* See Forster on Primeval Lanoruagre.

150

THE AFGHANS AND THEIR AFFINITIES.

The Getse are mixed up with the Sacae as

the Gittites were with the Israelites, and by and bye
we shall see that they used the same language. The
xxiii. 4.)

Meso-Gothic of Ulphilas's New Testament, written in

the fourth century, contains Hebrew, Greek, Sanscrit,

and Tartar words. There were Gittites (GetaB), men

of Gath, amongst the body-guard of David.
It is
also worthy of note that, in the voyage of Eldad, the
seat of the three lost tribes of Simeon, Ephraim,

and

Manasseh

per-

said to be

is

Macha a name agreeing

fectly with that given in the

Malabar history as the

locality of those tribes.

Whether, with Mr. Forster,

we can find Zebulun by the Helmund^ and Issachar
by the Isagurus near Cashgar, remains to be proved.
We agree with him in believing that " by every kind
of evidence it is ascertained, and by every class of
author admitted, that a large proportion of the Chozar
Tartars were Israelites professing the Jew's religion,
and practising the rite of circumcision."* There is
a

curious

the

Kabbinical tradition

Ten Tribes passed over the

to the

eiFect

that

river Sambatioun,

which flows through the land of Gush. Now, whatever river may be meant by Sambatioun, we know
the Rabbins meant by Gush not Ethiopia or Libya,
as some Christian commentators have imagined, but
Indu-Cush, the country bordering on Bokhara and
Cabul.
Herodotus distinguishes the Ethiopians,
the Cushites
pians,

of the sun-rising, the eastern Ethio-

from those of Libya; and says they differed

from the latter by their hair being straight instead of

curly, and that they did not at all differ in appearance
* Primeval Language, part

iii.

p.

312.

THE AFGHANS AND THEIR AFFINITIES.

151

Mr. Forster, by limiting the

distribution of the Ten Tribes of Israel to Afghanistan, confirms prophecy but to falsify it for prophecy

from other Indians.

declares that they " shall be swallowed

up" amongst

Not lost, indeed, but hidden, like seed,

become more. '' I will not utterly destroy

all nations.

only to

the house of Jacob, saith the Lord.

command and

For,

will sift the house of Israel

nations, like as corn

is sifted

lo,

I will

among

all

in a sieve, yet shall not

the least grain fall upon the earth.'' (Amos \\\i, 7-9.)
" Are ye not as children of the Ethiopians [Cushites]
children of Israel? saith the Lord."

unto me,

This

ix. 7.)

is

(Amos

said in relation to their position after

and we shall see in another

chapter that the religious head amongst the Sace
assumed the Ethiopian characteristics as emblems of
their captivity in Assyria,

We

his dominion.
clear

names of

find in the heathen geographer

Israelite tribes,

borders of the Caspian Sea

on the one hand, on the

on the other hand, in the

mountains of Chinese Tartary. We find the Jewish
;

account quite independently bearing ^vitness to the

emigration and settlement of the very tribes

by Ptolemy

in those very parts.

We

named

find the national

character of those wandering Israelites correspond-

and in
we find the very

ingly delineated in the accounts of the Jews,

the history of the Chozars.

And

national character of Israel, as there described, in

restlessness,

its

turbulence,

its

its

roving propensities,

war and plunder, re-appear

in all its life and reality in that of the whole Afghan
nation a people naming themselves " Beni-Israel,"
its insatiable

appetite for

and universally claiming to be the descendants of the

THE AFGHANS AND THEIR AFFINITIES.

152

The nomenclature

Lost Tribes.
districts,

of those tribes and

both in ancient geography and at the present

day, confirms this universal national tradition. Lastly,

we have

the route of the Israelites from Media to

Afghanistan and India marked out by a

series

of

intermediate stations bearing the names of several of

their tribes,

and

clearly indicating the stages of their

long and arduous journey.

Sir William Jones in-

clines to the opinion that the

Ten Tribes migrated

to

Cashmir; and that opinion

In the
derives support from several circumstances.
year 1828 the following statement appeared in the
India about Tibet and

German papers

" Leipsig, June

it If
30th. After having

years past merchants from

among

the visitors at our

seen for some

and Armenia
we have had, for the

Tiflis, Persia,
fair,

two traders from Bucharia with shawls,

which are there manufactured of the finest wool of
the goats of Tibet and Cashmire, by the Jewish
\_IsraelitisK\ families^ who form a third part of the
first

time,

In Bucharia (formerly the capital of

Sogdiana) the Jews have been very numerous ever

population.

since the Babylonian captivity,

and are there

as re-

markable for their industry and manufactures as they

are in

not

England

till

last

for their

for coarse

transactions.

It

was

year that the Russian government suc-

ceeded in extending
Bucharia.

money

its

The above
and

diplomatic missions far into

traders exchanged their shawls

fine woollen cloths of such colours as

are most esteemed in the East.'*

The number
if

of these Israelites

the account be at

all

must be very

great,

correct, as to the proportion

THE AFGHANS AND THEIR AFFINITIES.

153

which they bear to the whole population, this being

stated by the most accurately informed writers to be
from 15,000,000 to 18,000,000. But this information
is confirmed in
a very satisfactory manner from
With regard to the country of Bokother sources.
hara, it is worthy of remark that certain Jewish
writers have regarded it as the Hara into which some
of the Israelites were exiled

by the King of Assyria.

This country appears to have been known in India at

an early period by the name of Hara; the addition Bok, or Buck, only distinguishes it from some
As Hara is
other notable Hara (mountain range).
Hebrew, so is Bok, signifying mixed or confused.
At an early period of history the dominion of Bokhara
extended from the Caspian Sea into Khorasan and
;

when

Seleucus, after Alexander's death, took posses-

sion of those regions,

and

many Jews went

there as colo-

progeny have ever since continued

there, but kept distinct from the Beni-Israel, also
resident there in large numbers.
Yahoodeyah^ in
Merv, was probably one of their early cities. It is
nists,

their

not unlikely that the seats of early Jewish coloniza-

amongst people to whom the name of the BeniIsrael was familiar, were always known as Yahoodeyah^ and this is precisely the name by which Oude
was first known. The Jews, both of Bokhara and
Afghanistan, are kept distinct from those who call
themselves Beni-Israel. When Sir Alexander Burnes
asked Dost Mahomed Khan as to the descent of the
Afghans from the Israelites, he replied that his people
had no doubt of that, though they repudiated the
tion

idea of being Jews,

whom

they treat with hereditary

154

THE AFGHANS AND THEIR AFFINITIES.

They found

contempt.
tradition,

their belief not merely

on

but on an ancient record in their possession

named Mujnoo

The Urz Bede, of Hajee

unsab.

Feroz, at Herat, possesses genealogies tracing their

descent from famous Israelites.

the Afghans

True, the claim of

no proof of their right to the name of

Beni-Israel but their claim, so long maintained, proves
is

this

much

at least

the

Ten Tribes must have been

famous in those parts at a very early period, or a

dominant people, despising the Jews, would not have
been proud of their assumed name for so long a period.

The

incidental evidences in favour of the descent of

the Afghans from the

them, are

First.

Ten Tribes, or from some of

They are found where the Ten

Tribes were expected to be found.

traditions

and customs.

Third.

Second. Their

The agreement

of

Mahometans, who
assert that the Israelites that came from the river
Khabor were called Khyberees, and that some of them
went to Afghanistan, or, as they more properly call
their traditions with those of other

the country, Cabul, while others went into Arabia,

and that these acknowledge

their relationship to the

Afghans.

These traditions of the Afghans

history of the tribes

who

fall

in with the

resisted the Greeks,

and

took possession of Media and Persia, and constituted

a Parthian kingdom.

When

Arsaces the Second,

Artabanus, son of the First, fought against Antiochus,

he called in the aid of the Sacae and being then at the

head of 100,000 men, Antiochus was glad to make
;

peace with him, leaving him in possession of Parthia

and Hyrcania,

in consideration of his aid in the

war

155

THE AFGHANS AND THEIR AFFINITIES.

that

Bokhara
thence, however, the Sacse and

against Bactria and Aria

is

to say,

and Afghanistan;
the Goths afterwards expelled the

armies of the

The Arsacian king, Mlthridates II., called

the Great, came to terms with the Sacae, who held
dominion in Cabul. The Saka-rauU became so powerGreeks.

ful as to place a

king of kings.

ghans,

having

king on the Parthian throne called

These Saka-rauli were probably Af-

from the north-eastern

through Bactria, into the

descended

Sogdiana,

borders of

known

country then

as Ariana,

now

Afghanistan.

These are the people, the Sacse, that Alexander could

not subdue, and therefore courted as friends. From
that period to that of the last of the numerous Greeks

who assumed sovereignty over

Bactria and Cabulistan,

these people were in frequent conflict with the Greeks,

under their dominion, as we

find from their numerous coins discovered in Afghanistan (Cabulistan), on which both Greek and so-called
Arian inscriptions and devices appear.* Professor

and

as often nominally

Lassen quotes

this

passage from Strabo

"

The

Asii

or Asiani, and the Tochari and the Saca-rauli, took

The Asiani were the

Tochari and the Saca-rauli. The Asiani

Bactria from the

kings of the

were

and

I regard these

Sacas.

classes

of Saks

"h^;!^

that

distinguished
32),

Greeks."

names

recognisable in
is,

by

who

those
their

Hebrew

as

''^T^^

superintended,

armour Kinn (Ex.

and the javelin men or

Parthian " king of kings

as only different

"

slingers.f

nnn

those
xxviii.

Coins of the

have also been found in

* See Prinsep's Historical Kesults, deducible from Recent Discoveries in

Afghanistan.

f See Prinsep,

p. 82.

THE AFGHANS AND THEIR AFFINITIES.

156

Afghanistan.

Professor Lassen confines the Asian

kings of the Getae to Upper Bactria and Sogdiana,

but regards the Sakas as occupying the Cabul valley

and the Punjab, having a king of their own towards
the end of the second century before Christ.
This
serves as another link between the ancient Sakas

modern Afghans, and

the

this is all

and

we wish here

to

having already shown the probability that

the Afghans are of Hebrew descent.
establish,

For the purpose of showing the connexion of the

Greek power with the Saxon, the annexed engravings
of coins found in Afghanistan are worthy of note. No.
1 is that of
(B.C. 220.)

Euthydemus BA2IAEQ2 EYGYAHMOY.

The wild horse on the obverse

is

perhaps

an emblem of Bactria, but also, certainly, of the

Saxon race.
No. 2 is that of Antimachus Nikephorus.
the

The

(155 B.C.)

word Su^

figure on the obverse, with

will be illustrated in another chapter.

Su has very much puzzled

No.

the learned.

on
one side; and the king seated on the horse on
the other, to indicate his conquest and power over
is

another of the same king, with a Victory

the nation symbolized by the horse.

sumed the

title

of Tlieus

God;

and

( ?)

This king asI

would here

observe that probably the word Su^ or Zu^

is

only

another form (Spartan) of the word Theus; adopted,

however, with particular reference to the people of

Afghanistan at the time, as will be indicated hereafter.

Nikephorus

not so applied

is

till

title

of Jupiter, but I believe

subsequent to the conquest of

Porus, or Phorus, by Alexander in India.

is

both Greek and Hebrew,

would

and

in

This word

both languages

signify the smiting of Porus, this

name Porus

THE AFGHANS AND THEIR AFFINITIES.

157

Hebrew, signifpng
widely known; a title appropriate enough to the
Porus whom Alexander conquered on the banks of
the Jhilum (now Jelum), in July, 327 B.C.
On the coins found in Afghanistan, Greek legends
being a

of

title

distinction in

are continued from Seleucus Xicator (280 B.C.) to the

middle of the second century of our

era.

Having been once established by a people so

superior in art and intelligence, the Greek character
seems to have been retained on the coinage, partly

Greek power by
the successive kings, and partly because Greeks were

as expressing the retention of the

largely

mixed

as colonists with the nations over

whom

Thus we have first pure Greek coins,

next Arsacian, and then Sassanian, when the Greco-

they reigned.

Parthian dominion in Central Asia closed.

There

was, during great part of this period, an Ario-Parthian dynasty reigning over Cabul and the Punjab;

but after a.d. 80 a

name

order of coins, bearing the

with legends in corrupt Greek,

of Kanerkes,

These are

found.

is

new

ascribed to a

new

race of

who immediately succeeded those

named Kadphises, of which name three kings are
Scythian kings

recognised

them (4
his

by

their coins.

in plate) in

I here

evidence of the

present one of
fact, that

under

dominion Buddhism was recognised as the State

religion.

The
saviour,

corrupt,

Greek leo^end

Oomen

is

kino^ of

kinoes,

the orreat

Kadphises,* the letters being very

and the

z of the

Lat inscriptions being

used for that of the Greek 2.

The legend on the obverse is in the so-called Arian,
* No. 10, plate

ix.

in Prinsep's Historical Results.

THE AFGHANS AND THEIR AFFINITIES.

158

which reads from right

No

to left.*

satisfactory

translation has been offered; but I transliterate the

words into modern Hebrew

Hebrew

sentence
i^b'?

TTD niK TiD

literally translated

extended

to

find this

b:i

d?

Dibt:^

lb

which

and thus

letters,

them alU

is,

ninio

b^r2::li

'2

From my glory prosperity

light extended^

but only because his

recompense was with me.

It appears that,

Buddhism was

during the reign of Kadphises,

for a time suppressed

king Nikramaditya and his successors.

by the Hindu
It was pro-

bably then that Augustus Caesar received a letter in

Greek from a king of those parts, calling himself Porus,

praying for assistance. Whether this Porus received

any aid or not

is

before us that

Roman

not

known

who

established a

Buddhism, as

will

but there

influence

the successors of Kadphises,

kings,

new

is

evidence

was extended

to

namely, the Kanerki

order,

though retaining

be pointed out in another chapter.

All these kings employed the Arian language, that

the language of Afghanistan at that time.

is,

It appears,

Buddha, or Godama, was

restored by the king whose remarkable effigies we
have before us. There is another Kadphises, on the
obverse of whose coins (5 in plate) is this remarkable
inscription in Arian letters :f Damma cacarata kiiju
lakasa saba saka Kadphises ; which, as Hebrew, I would
then, that the religion of

render, Kadphises worships according

to the

cutting off

[or covenant"] of the burning of Kash^ the seat of Saka.

* Plate

xiii. p.

14, in Prinsep's Historical Results,

Prinsep, idem, plate

ix. p.

10.

THE AFGHANS AND THEIR AFFINITIES.

I \vill not here

as their

attempt an explanation of these words,

meaning

we

will appear as

identification of the
these, again,

l59

Szu Scythians with the

with the

who

Sacae,

The

proceed.
Asii,

and

took Bactria and

Afghanistan, will account for

afterwards occupied

certain coins having the name of Azes and the title

" king of kings " upon them.
This title associates

them with the kings who, up to the second century

of our era, used the same title, and held dominion
over the same country, and employed the same language, at least on their coins, and, as

bye

see, also

language

is

we

shall

by and

on their tombs. We hope to prove that this

Hebrew, and therefore that the people of

Afghanistan used Hebrew in the period extending from

commencement of the Greco-Bactrian dominion to

the commencement of the third century of our era.
the

By way

of introduction

to the next chapter, a

few remarks on

the coins before us

the

the

First,

reminds
Daniel the

same

title.

This

title

superscription

us

that

minister,

37; Ezra

suffice.

great king of kings

Nebuchadnezzar,

Jew was prime

(Dan.

will

to

whom

employed the

12; Ezek. xxvi. 7.)

was adopted by the kings who followed
ii.

vii.

Godama, or Saka, and adopted his doctrines. AVe

shall by and bye give evidence to indicate how the
monograms on, those coins came to denote the Buddhist religion and dominion. One such is seen beside
the king, who is bearded and arrayed in true Saxon
long coat, boots, and cap; and he wears the
style
royal fillet. Like a true Hebrew, he stands with head

covered before the altar of incense

for such

we

sup-

pose the stones raised four deep to signify, after the

160

THE AFGHANS AND THEIR AFFINITIES.

He

Buddhist manner.

holds the trident, the Saxon

token, in his right hand.

This was not borrowed

he

borrowed it from the Saxons but

potentiality.
in either case it means the same thing
Below his left hand is an unknown emblem, regarded

from Neptune

by some

as a club

if so,

an emblem of Hercules, the

destroyer of evil-doers and the righter of the wronged,

a figure of

whom

is

seen on

the Graeco-Arian coin

No. 4. Hence we infer that the Buddhist kings

adopted this emblem after the destruction of the
Greek power in North-western India. On the obverse,
in one case,

we have Siva

(ov Su) also holding the

emblem of Buddha's power, as indicated by the

Behind him stands the
monogram of Godama.
On the other
sacred bull Nandi honouring Buddha.
obverse we have what appears to be Hercules with his
the devices in each case being
club and lion's skin
expressive of the same power to set matters right
by main force.
Concerning one of the Kanerki kings we shall have
occasion to speak when examining the remains found
Enough has been said to indicate the
in his tomb.

connexion of Afghanistan with the Greeks, the Sacae,

and the Buddhists, and we will now proceed to consider the Sacae

and the Buddhists more

fully.

161

CHAPTER

VIII.

THE BUDDHISTS AND THE SAKAI.

was intimated that the Israelites
might have been classed by Herodotus amongst the
tribes of Media, under the name of Buddhi a name
In a former chapter

it

that re-appears in his account of tribes of Scythia.

We now
dhists

We

proceed to show that the SacaB were Bud-

and Hebrews.
have seen, from the

known

facts already stated, that

and
Buddhii, arrived in India at a period about a hundred
years after the return of the Jews from Assyria to
These people were mixed up with the
Palestine.
Yavanas, who have been identified ^vith the Greeks
left by Alexander to garrison the banks of the Indus,
and who long occupied a naval station at the mouth
of that river, called Pattala, supposed to be the preThis took place about 325 years B.C.
sent Tatta.
We know that, by some untold circumstance, Alexander was prevented from invading the Sacae, or at
least from prevailing over them, as he did over the
Bactrians.
The Sacae were then a distinct people,
and their knowledge and influence appear to have been
employed by Alexander in his incursion into India.
It is said that certain Sacae, being famous for the use
of the bow, and also as skilful horsemen, were of great
a peculiar people,

as the Sacs, or Sakai

THE BUDDHISTS AND THE SAKAI.

162

With

use to his army.

new

religion appears to have been introduced into

This religion has been ever since known as

India.

Buddhism,
by Sahya,
B.C.

these remarkable people a

said to be first taught, in its present form,

Now Buddha

618.*

It is

Maga

is

said to have been born

remarkable that this Buddha

is

Magian) by the Burmahs;f and, in

Burmah, Arracan, Ceylon, and Siam the sacred language of Buddhism is called the language of the
Mags or Magi J and, indeed, the priests of the Persians, Bactrians, Charasmians, Arians, and Sacae are
equally called Magi, and are described as so many
To connect the
tribes descended from the Sacas.
called

(a

Sacai of the East with those of the West,

we observe

White Island England Sacam or Saxum,

is stated in
as pronounced by our Saxon ancestors
the Purana named Varaha to have been in the
that the

possession of the Sacs (or Sacae) at an early period.

||

From

the origin of this

menced

new

religion of

Buddha com-

named

the era of the

era in the East,

Hence we infer that Sakya belonged to this

people. They proceeded from the north into Cashmir.
We have shown that a people of this name were
recognised by ancient geographers and historians as
Sacas.

a tribe of Scythians residing to the north of Cashmir,

and we have found some reasons to imagine that

these Sacas sprung from the house of Isaac a division
of the Israelites who did not return from Assyria to
;

Samaria.

We now

proceed, if possible, to discover

any additional reasons

* Asiatic Researches,
J As. Res.

xi.

76.

for

supposing these people to

f Idem,

vol. ix. p. 90.

As. Res.

xi.

SO.

||

p. 75.

As. Res.

xi.

61.

be

THE BUDDHISTS AND THE SAKAI.

163

The Sacas must have come

into India

Israelites.

through

Cabul;

it

name may still

Afghans, a people who have

traces of their

many

some
be found amongst the

therefore probable that

is

retained their pecu-

and who, from their occupation of mountain fastnesses, and from their hardy,
independent, and warlike habits, engendered by their
position, have been able to preserve themselves from
These people have many indiforeign dominion.

liarities for

cations of a

ages,

Hebrew

origin,

or,

at least, the facts

advanced bv the Eio-ht Hon. Sir G. H. Rose and the

Rev. C. Foster, as already stated, together mth other
facts presented by preceding writers, such as Sir W.
Jones, certainly warrant the conclusion that an ex-

must have been from a

very early period exerted amongst that people and it
is by no means improbable that the purer tribes
amongst them are really descendants of the Israelites,
tensive Israelite influence

as they believe themselves to be.

however,
Sakai,

is

What we

a connexion between the

and the

Israelites,

and

word

passage

is

staff of the

Sacce^ or

that, I think,

cover in certain tribes of the Afo^hans.

The

from a letter* written by an

commander-in-chief in India.

seek,

we

dis-

folio win o^

officer

on the

It is

dated

from Head Quarters, Camp, Munikiala^ 20th January^

"Having just been through a part of
1852:

Afghanistan Proper, I cannot help writing to

how

was struck

and not only

mth

tell

you

the Jewishness of the people

their appearance, but every possible

circumstance tends to convince one that they are the

descendants of the Ten Tribes. They call themselves
* Quoted by Sir G. H. Rose

in his

m2

work ou the Afghans.

THE BUDDHISTS AND THE SAKAI.

164

Bunnie Israeel (Bunnie being exactly synonymous

with
Mac in Scotland, and Fitz in England),
and are proud of it whereas to all other Mahometans a
more severe term of abuse cannot be applied than
Yahoodee, or Jew.
We may observe that these socalled Benee-Israel despise the Jews almost as much
as any Mahometan people can.
They pride themselves on being sons of Israel in contradistinction
from the people of Judah a strong presumptive evidence that they are really derived from the Israelites,
*

'

'

'

especially as this distinction

has been maintained

from time immemorial amongst them.

tribes that at present are giving us a

trouble,
'zie'

is

called

meaning

'

One

good deal of

Yousufzyes^^ or tribe of

'tribe;'

of the

Joseph,

and next to them are the

Izahzie^ or tribe of Isaac.''

This

is

the point to be

names of
which the Israelites were

observed, Joseph and Isaac are not properly

either of the tribes into

divided by lot in their

of those

names

own

land

affords proof that,

they adopted distinctive

descendants of Israelites,

appellations in those names, and

that the

name

of Isaac

Israelitish descent.

but the application

if the Afghans are
it is

was chosen

This

is

a point

therefore clear

mark of
which we needed
as oi^e

to establish in order to sustain the opinion that the

SacaB, or Sakai,

might have derived their name

nally from Isaac.

If the

name be adopted

origi-

to designate

might formerly more suitably have been

used to designate all the tribes, for every tribe was
equally interested in the name, the descent, and the
words of the covenant with Abraham: "i/z Isaac
one

tribe, it

shall thy seed he

called,''^

(Gen. xxi. 12.)

The

fact is

THE BUDDHISTS AND THE SAKAI.

165

evinced in the existence of an extensive tribe actuallv

using that

name

from time
immemorial, and these are situated where we might
naturally have looked for them under the circumstances supposed.

as professed Israelites

The Hebrews

Mowr,

in

as well as

those in Bokhara, assured the Rev. J. Wolff that there

are

many

of the children of Israel of the tribes of

Naphtali and Zebulun, in the Hindu Cush,

Balkhwee, and that they lived

the excla^oation "
If the Sacas

Shama

among the
by robbery, and knew

Yisrael !"

Hear,

were of Israelitish

oriofin,

Israel.*

we

miofht

naturally expect to find some wild remains of

them
in the country through which we suppose them to
have passed and that they should retain the Israelitish passwords was likely in a country which was
probably colonized by Jews at a very early period.
;

These

facts at least serve to connect the Sacas^ or

Sakai^

whom we

Isalczie

Cashmir and Orissa, with the

of Independent Tartary and Bokhara; these
find in

countries being, in fact, precisely the

seats of the

ancient Sacce^ or at least of the people so called by

the Persians in the time of Herodotus. (Zd^ai and

Za/cac.)

4Jt

would be very strange

if,

having, from

other circumstances, been induced to believe that the

Ten Tribes went

into those regions,

mffltitude of people

we

there found a

who declared themselves

to be the

descendants of these tribes, and yet that they should

not be so.
We have supposed them to have been

named

and here, in the

we find large numbers

Sacre, or Sakai, after Isaac;

very seat of the Sacas of

old,

of people professing to be Israelites, calling themselves

* WolflTs Mission

to

Bokhara,

vol.

ii.

p.

165.

THE BUDDHISTS AND THE SAKAI.

166

name readily converted

who habitually rendered

Sakai by the

Isakzle, a

into

Greeks,

the names of the

barbarians only into approximate sounds.

Is it pos-

account for these facts but on the supposition

that they are derived from the real Beni-Israel? Why
sible to

should these people thus

the prejudice of

name

themselves, in spite of

the nations around them against

all

everything Jewish?

Had

they not been accustomed

from a period when they

had reason, from their influence, to be proud of the
name, we can scarcely understand why they should
be proud of it now, when anything but high hopes or
noble aspirations is associated with it, even by themselves.
Now, if the Sacas, or Sakai, of Independent
Tartary and Bokhara, were the predecessors of the
so to denominate themselves

so-called Beni-Israel

now

resident in those countries,

and, if they were also called Isakzie after Isaac, then

it is

fair to infer that the

Sakai

who came

into India

through those countries were of the same origin.

Amongst the names of the six tribes into which
the inhabitants of Media are divided by Herodotus*
there ought, as already observed, to be one to represent the Israelites,
in large

history

numbers

who certainly

occupied the country

at the period referred to in his

when writing

of those inhabitants.

been a stumblingblock to

some

This has

inquirers.

But

we not expect their Hebrew origin to be disguised under some name adopted by themselves as
expressive of their condition? Whether so or not,
we find, in the enumeration of the tribes of Media
as given by Herodotus, the very name by which we
should

1.

101.

167

THE BUDDHISTS AND THE SAKAI.

when introthat name is

believe the Sakai designated themselves

ducing

new

religion into India;

Hebrew,
signifies the detached or separated people. There are
no direct evidences that the Israelites were ever
Buddhii, or Buddhists (QH^); which,

by

so called

their

own

in

people; but yet there

is

passage in itself remarkable, as prophetically applied

under the name of Ephraim,

in which passage the word Baddhi refers to them in
some especial manner which our translators have
failed to understand.
This misunderstanding is indi-

to the children of Israel

cated by the fact that

word

the

differently in those passages

where

is
it

translated
occurs,

so

and as

make a sense not to be found by a literal rendering, or by retaining the words as terms of denomination.
The word Baddhai occurs, with the same

if to

and in Hos. xi. 6 in

the former the word is rendered lies, and in the latter
It will throw
branches, but both cannot be correct.
some light on our inquiry to reflect at full on both
those passages as denouncing a rebellious people:
*'
We have heard of the pride of Moab he is very
proud; even of his haughtiness, and his pride, and
his wrath; but his lies [Baddhai] shall not be so."
(Isai. xvi. 6.)
In Hosea xi. 5, 6, it is said of
Ephraim " He shall not return into the land of
pointing, both in Isai. xvi.

6,

Egypt, but the Assyrian shall be his king, because

they refused to return.
And the sword shall abide
on his cities, and shall consume his branches ['^''7?

Baddhai], and devour them [the Baddhai], because

of their

own

counsels."

Now, comparing the word

Baddhai, or Budii, in these passages,

it is

clear that

THE BUDDHISTS AND THE SAKAI.

168

the reference

is

to the separate parties or divisions of

the people in connexion with cities ;

take the term in any case to

mean

even

for,

if

we

branches, yet

it

can only be

branches of the people, for they are

represented as taking counsel.
If so, then it is easy
to see that the

term was familiar

to the Israelites as

own

and
therefore it would probably be similarly employed by
them in Assyria and elsewhere; so that, speaking
signifying certain collections of their

people,

of their different portions as pertaining to the

dif-

Media and Assyria,

they inhabited, they would call them Baddhii, or the
separate parts as branches, and thus, at length, be
known as a body of people under this appellation,
ferent places or cities which, in

that

is

to say, as Buddhists.

people of the same

name

are also mentioned

by

Herodotus as amongst the Scythians, and he represents them as a great and populous nation, who had
adopted Scythian customs, and amongst whom many
Greeks had settled at an early period.*
indications

of the

Buddhii, that

is,

We

discover

presence of the Sacae and the

the Saxons and the Buddhists, in

northern India, about sixty years after the Scythians

had overrun Media and Mesopotamia.

Their incur-

sion occurred in the reign of Cyaxares,

who succeeded

Phraortes, the

bably about

first

king of Independent Media, pro-

625 years

The

were
probably still dwelling for the most part in Media at
this period.
The Scythians, who had mastered all
Their course
Asia,f were expelled about 598 B.C. J
*

iv.

108.

B.C.

Israelites

t Herodotus,
{ Volney, Chronologie d'Herodote.

i.

104.

THE BUDDHISTS AND THE SAKAI.

is

very remarkable

rians (or

169

they were driving the Cimme-

Gomeri) before them into Asia, when they

encountered the Medes at a place inhabited by the

Massa-Getce^

or Goths of

Masha, on the right of

Mount Caucasus, between it and the Caspian Sea.

They subdued all before them until they reached
Palestine; and, as

if

their object were there accom-

plished, they then proceeded to prey

upon Assyria

for twenty- eight years. But, like the Ephraimites, they

were given to drunkenness, and their chiefs being

by Cyaxares and the Medes, they

were intoxicated and put to death. After which, the
Medes recovered their dominion, and expelled the Scythians. The Scythian invasion came in from the north
the direction whence the prophet Ezekiel, in a vision,
saw the advancing cloud, the whirlwind, and the fire
in which the Israelitish people seemed symbolically
Now, supposing the prophecy fulfilled by
involved.
invited to a feast

this incursion,

we should expect

Israelites in the

to find traces of the

north and the east after the expul-

sion of the Scythians

since

we regard

these people

and preparing a way

departure from Media and Mesopotamia.

as mingling with the Israelites

for

their

Esdras says the Ten Tribes took counsel together

and went out peaceably, crossing over the narrow

passages of the river Euphrates.
This would take
them in the course indicated, namely, through
Armenia, and between Mount Masha and the Caspian
Sea; the very course by which the Scythians had
come in. Now, we cannot discover any period, in
the history of Media and Mesopotamia, in Avhich the
great body of the Israelites could have so departed.

170

THE BUDDHISTS AND THE SAKAI.

except that of the time when the Scythians held dominion over those countries, and were, as we supposed,
friendly to the Israelites.

It is after this that the

Sacae begin to be confounded with the

An

Scythians.

interval of nearly sixty years passes between the

expulsion of the Scythians and the appearance of the

and the Buddhii in India. They

flow in through Bokhara and Afghanistan, where we
find remnants of people still dwelling, who claim to
Sacae, the Getae,

be called children of Israel.

The Sacaa and the
Buddhii took possession of Cashmir in the year 340
B.C.,

according to the history of that country.*

now proceed

further to

We

show that the Buddhists, the

and the Geti, or Goths, who spread over India

from Cabul and Cashmir, were connected with the
house of Isaac, both in name and in language; and
Sacas,

the evidence

we

offer is the record written

on the

rock with a pen of iron.

There was, in the early part of our era, a large

Buddha establishment, and the capital of a kingdom,
named Sanchi^ on the banks of Betwa, and about
twenty miles to the north-east of Bhupal. It was
the centre of a kino-dom called Sanaka-nika. and be-

famous for the use of

This
the bow, and their entire devotion to Buddha.
kingdom was also called Sachi^ which would be the
same as Sakai, Here, then, we are at once conducted to the Saxon tribes in India; and, looking
over the account of the topes of S4chi, which were
explored by Major Cunningham,f we find some in-

longed to the Sakya

tribes, so

teresting particulars, and are presented with bas-reliefs

* As. Ees.

vol. XV. p. 112.

Now

Lieutenant- Colonel.

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THE BUDDHISTS AND THE SAKAI.

171

of the people themselves, in their various domestic

At the south gate

of the great tope of Sachi stands a pillar surmounted
with four lions, at the right of the entrance, and on
scenes and religious ceremonies.

that pillar a bas

relief,

which

is

represented in the

accompanying engraving, copied from that of Major

Each gateway is formed of two
Cunningham.
square pillars 2 feet 3 inches thick, and 13 feet 8
The capitals of the pillars on the
inches in height.

human

western gate are four

southern gate four lions

those of the other gateways

The
surmounted by their riders.
height of the gateway is 18 feet 2 inches, and

elephants

four
total
its

dwarfs; those of the

breadth

The inscription

is 7 feet.*

and exceedingly well preserved.

" I

says,
If,

characters,!

it

its

its

meaning.'^

be transliterated into modern Hebrew

meaning becomes evident thus

;

D^pniD

That

Major Cunningham

cannot even make a guess at

however,

conspicuous,

is

n:in

in ijidi :n^

'^wn

mn

is

Sak,

my glory,

thine image [or assimilation]

shall he for a festival, a mountain of refuge

for those who came from afar, from MaJchath,

We shall find, from numerous other inscriptions, that

by such celebrations under the
the same as Godama. Sakya seems to be

the person honoured

name oiSak is
the Sanscrit name of this individual, and his history is extensively known in Buddhistic annals as the founder of
Buddhism in its recent forms. The Chinese Buddhists J
* From Major Cunningham's Bhilsa Topes,

f The reason

p.

189.

for doing this will be seen in the next chapters.

J Fo-kwe-ki,

c.

xvii.

note 17.

THE BUDDHISTS AND THE SAKAI.

172

say the name Saki signifies " repose or silence/'

Hebrew

it

will

admit of that meaning, but only in the

Numbers

sense of ceasing to resist, as in

''

I will

make

As

to cease from

children of Israel."

me

xvii

the murmurings of the

It is especially interesting to

discover that the invocation of

Sak was known

in

Britain at a very early period, for this fact connects

the

first

arrival of the Saki, or

Saxons, in Britain

with Buddhism as known by the Saki of India; thus

proving the similarity of their origin.

for this statement

ancient Druidical

is

My

authority

found in that singular and very

hymn known

as

Gwawd Lludd y

Mawr, or the Praise of Lludd the Great.

It is
quoted from Welsh Archaiology (p. 74), by the Rev.
E. Davies, in his work on the Mythology of the

Four short lines

are given in this poem as the prayer of five hundred
men who came in five ships. The words of this prayer
were suspected by Mr. Davies to be Hebrew, in conBritish Druids

(Appendix No. 12).

sequence of Taliesen the bard (600 a.d.)

having

declared that his lore had been delivered to

him

Hebrew

or Hebraic*

scribed the passage in

^;ir

in

Mr. Davies therefore tran-

Hebrew

jnnn 'nnni

letters thus

O-BritU Brith

oi

nn ^^ y;; i^ Nu oes nu edi

nni Tinn Brithi Brith anhai
Sych edi edi eu roi.
in ^^r\ nn yD

'':^^

"!P1

He

does not attempt to give the meaning

but, after

familiarly puzzling out ancient Buddhistic inscriptions, I

venture to give this

* His words are

Yn Efrai,

Angar Cyvyndavvd.)

literal

rendering

yni Efroeg Eilgweth

ym

rhithad.

(Talieseu's

THE BUDDHISTS AND THE SAKAI.

And

A
I

173

have made a covenant a Heap,

home of wood is a home, my guide,
I

have made a covenant,

Sah

is

my

guide,

my

ship,

guide, he

is

my

Friend.

The Being they worshipped is also called Adonai^

the Hebrew name of the Lord Almighty.
The appeal
to the Heap is significant, as will fully appear in
another place; but even the tope or tumulus erected
over Sak at Sdchi will afford a clue to the secret since
;

such mounds were at

first

only heaps of stones, as wit-

nesses of devotion or of vows, or as memorials of the

venerated dead, and as signs of the course taken by

the Israelites, according to the prophet. (Jer. xxxi. 21.)

These uses of the heap are illustrated by many passages in the Hebrew Scripture. See, heap of witness,
Gen. xxxi. 52; Deut. xiii. 16; Josh. vii. 26; viii.
28;

2 Sam. xviii. 17.

There

an obscure passage in Job xxx. 24, which

is

these observations

may

illustrate.

In this passage

the word translated " grave" in our version

the orio;inal

"

Howbeit he

is

will not stretch

heap in
out his

though they cry in

his destruction." In Job xxi. 23 we have " Yet shall he
watch in the heap " (at the heap). The wanderings of
the sons of Isaac are to be traced, in fact, by their graves
being marked by peculiar heaps of ruin, and these are

hand

to the grave [at the heap],

erected in expression of a covenant with destruction.

The Jews

are described as

death in Isaiah xxviii. 18.

making a covenant with

The only other word to

detain us over this inscription

is

the

name

of the place

from which the worshippers are said to have come.

THE BUDDHISTS AND THE SAKAI.

174

namely, Makheih,

This

is

confirmatory of the re-

cord preserved by the Malabar Hebrews, which states

that some of the scattered Israelites went to Makhe,

Makheth being only the full form of the

same word. Makha is named in the Behistun inscriptions. Was it Moecia?
The connexion of the
in Tartary,

Sakai, or Sachi, with Tartary will be show^n presently.

As

mountain of refuge, it is to be observed

that a mountain amongst the Hebrews was understood to be the proper place for a house of worship,
" The mountain of the Lord's house
as in Isaiah ii. 3
to the

shall be established in the top of the

The

mountains."

which the above inscription

stands represents the adoration of the relics of SakYA SiNHA, the last of the mortal Buddhas, who at
death is supposed to have attained Nirvdn^ or freedom from transmigration. This word is peculiar to
Buddhism, and is variously explained; but may it not
be a Hebrew word signifying the state of being fully
satisfied
]n')1^[?].
Major Cunningham names the
bas-relief over

scene depicted in the engraving '' The Casket Scene

" The king, with his family and miin the Palace. '^
nisters, seated in the

foreground to the

left.

In the

centre a relic-casket, with two attendants holding the

and chaori [mace] over it. To the

left a seated female is beating a drum, and a female
dancer naked to the waist, with the arms extended bechatta [umbrella]

manner still practised in India.

In the background are two male figures, and one female
figure with a round cap, similar to those worn by
the Kashmir women of the present day.
To the right
are numerous figures, all standing; two having their

fore her in a peculiar

THE BUDDHISTS AND THE SAKAI.

175

hands joined in adoration appear to be the Raja

and his minister" (p. 213).
The figure of a head with a peculiar head-dress
lying near the relic-basket is overlooked by Major
Cunningham. The position of the head gives one
the idea that

person to

it

whom

scene

may

of a

statue

was intended to represent the dead

The whole
the relics belonged.

be intended to represent the inauguration

of Sak^ for the statue

northern entrance of this tope

no doubt that of

His assimilation to God

the last Buddha.

pressed by the erection of

shipped.

is

erected at the

his

likeness to

is

ex-

be wor-

This idea would well agree with the fore-

going translation of the inscription.

The head-dresses

of most of the figures remind us of the kerchiefs for

which were charms. The

traditional head-dress of the Jewish women in the
East is called chalebi. and consists of balls of linen rao-s
tightly compressed, over which a shawl is carefully
wound, just as we see in the engraving.* The bracelets
and anklets of gold are precisely such as were found
in the tumuli on the north of the Caucasus described
by Dr. Clarke in his Travels, and thence we suppose
As all the faces but that
these people to have come.
of the naked figure are carefully grouped and turned
towards the spectator, it would appear that they were
intended to be portraits.
Our rough sketch in the
engraving is but a rude imitation of the original.
The figure, naked, as if by way of humiliation, is probably that of the king, whose face it would not be
the head (Ezek.

xiii.

18),

lawful to represent.
* See Jews in the East, by Dr. Fraakl.

THE BUDDHISTS AND THE SAKAI.

176

Some

of the figures in

other bas-reliefs are evi-

dently Scythian or Tartar, particularly the dancing

women.

regard the whole scene as representing

individuals of different nations under the dominion

of the Sakas.

In respect to the indirect evidence of Israelitish

origin presented

by the Sakai

Sakai topes,

pillars of these

Buddha

places call them,

as chiselled on

or, as

the

the natives in some

hitha^

in

this

place

would specify the dress of the soldiersf and the trial

of the bow.
Major Cunningham was so struck with
the peculiar and picturesque manner in which the
quiver

fastened

is

to

the

soldier's

back,

that he

reminded of the Psalmist's words concerning the children of Ephraim, who, being harnessed
and carrying hows^ turned back in the day of battle.

was

at once

The whole costume resembles that

of the Scotch Highlanders, the kilt being the marked
The ornament on the shields
part of their clothing.
(Ps. Ixxviii. 10.)

of the cavalry and foot

is

a double cross, the St.

and two
symbols of Buddhism in Chap. X.
George's, or sometimes a crescent

The
India,

trial

of the supposed founder of

Sakya^

is

shooting with a
required

See

stars.

Buddhism

in

represented as being a triumphant

bow strung by

thousand

persons

himself,

and which

to bend.

The

it

trial

begins with piercing a horse-hair by shooting at

it

under the obscurity of dense clouds, which can only

signify

subtlety in

religious discussion; a

relic

of

which accomplishment we seem to have retained in

* Hebrew

t As

house or temple.

described by Major

a pillar at Sanchi.

Cunningham, from the

(Bhilsa Topes, p. 215.)

bas-relief of a siege on

THE BUDDHISTS AND THE SAKAI.

our habits of

hair-splitting.

In the Sakian sense the

bow and arrow are persuasive

of the bow is precisely that

When

West.

177

teaching.

The form

of the Saxons of the

Sakya's trial was accomplished, the

Sakya

tribes sent their daughters superbly decorated

to the

young

prince, with forty thousand dancing

and

All this must be figurative of the con-

singing girls.

quest of Sakya over the opposers of his religion, for

it is

said that, after having pierced seven iron targets

with his arrow,

girdle

and

of water

to

it

reached the mountains of the iron

then pierced the earthy

and caused a spring

The complete victory is foldrums and instrumental music,

gush forth.

lowed by beating of
when he mounted his horse (his horses are always
supposed to be white), and returned to his palace.
The trial of skill is with his brothers Devadatta
and Nanda ; Nanda typifying Brahminism, or the
worship of the sacred bull and Devadatta^ Davidism
;

or Judaism

both which, there

is

reason to believe,

opposed the spread of Buddhism in Central India.

The drums

music^

and mounting

the

symbolize religious conquest, the religion

white
itself

horse

being

symbolized by a spring of water supplying wells built

for the supply of travellers.*
It is quite a

matter of dispute when the Saca era

began in India but the probability

;

more than one such

era,

is

that there

was

the earliest being that of the

amongst the Sakya, or Saxon

tribes, in the sixth century B.C., and the last when
the Scythian Sakas, or SacaB, came again under the

rise of Sakya's religion

* See Fo-kwe-ki,
p.

804.

c. xxii.

note 7, and Turnour in Prinsep's Journal,

vii.

THE BUDDHISTS AND THE SAKAI.

178

dominion of a king of their own, who governed the

whole of Khorasan, Afghanistan, the Punjab, and
nearly

all

India, (b.c. 78.)

For the present it is enough to prove the existence

of a Saxon kingdom extending its dominion through
its religious teachers throughout the East and over
half mankind.
We have sought a peculiar people of
Saxon name, and found them. We supposed these
people were known in Assyria and Media as Sakai
and Buddhii. We supposed them to have gone into
the north and mingled with the Scythian tribes and
;

here, in Central India,

we

we

find a people precisely of

under various designations,

but always bearing the same marks, being peculiar
The Tribes is
alike in religious and secular habits.
Ptolemy calls them the Noble
their earliest name.
Tribes the Buddhist annals acknowledge them as the
Sakya Tribes, their kingdom is Saka-nika^ and their
religious dominion is felt from Persia to China, and
from Ceylon to the centre of Mongolia. They seem
to belong to the same race as the various tribes of
Afghans, but are separated from them by the religious
creed and denomination known as that of the Buddhii
and the Pali, As Buddhii we looked for them, because
the term in their tongue we believed to indicate their
separation but the term Pali, as applied to this sepathe character

seek,

rated people,
that in

which
rated^

is difficult

Hebrew

to explain, until

we remember

the term exactly expresses the fact

upon them for, as Buddhii means sepaso Pali means set apart and peculiar: both

fixes

it

terms alike indicating

regarded themselves as

how

completely these people

the chosen.

As Buddhii

sig-

THE BUDDHISTS AND THE SAKAI.

nifies

179

branches or separate divisions of people, the

have been equivalent to tribes and

possibly the term Pali^ or Phali^ was not adopted
by the Sacae until the Greeks came amongst them for
the Greeks would call the tribes Phyli; which word a

term might

at first

own sense of it
adding, it may be, some
ennobling designation; and hence perhaps the name
conferred by Ptolemy on the people who dwelt in or
near the region now spoken of the Noble Tribes

Hebrew people would adopt

set apart or distinguished

in their

Their central land was called Maqadha^

Aristophyli,

Their name as a

which, in Hebrew, means nohle.

whole was

more

Sacae, Sakai, Sassani,

interesting to us,

name

or Saxons; a

and the most

aristocratic in

the world.

At

a period perhaps 500 years before our era

we

find these people represented in a bas-relief at the

entrance to a Biiddha-bitha^ a house of the holy one,

whose synonyme

named

is

They

Light.*

are here seen in a

and in the act of worshipping the relics of a prophet who came to them in
and over their heads is inscribed
their own name

place

after themselves,

the record that they

owned

this

man

tain of refuo^e after their wanderinojs

the place of

affliction,

that

is,

as their

from

from Makhe

moun-

from
HDD), and

afar,

gathered together to hold regular festivals in his

honour.

We

will

now proceed

to consider

some of

the doctrines of Buddhism.

*

A large

tope at Sachi

is

dedicated to the Supreme

n2

Buddha

as Light.

180

CHAPTER

IX.

THE DOCTRINES OF SAKYA-BUDDHA.

It

is

related in the Buddhistic Scriptures of Tibet

Supreme God
(^Ad\on]i-Buddha ?), were adopted and taught by Sakya

that the doctrines of Adi-Buddha^ the

in consequence of instructions he received

King of Sambhala^ a fabulous

of the Jaxartes,^

This king

is

from the

place on the

north

said to have visited

Sakya at Cuttack, in Orissa. This tradition is probably founded on the fact that Sakya derived his doctrines from the Sacas ; some tribes of whom, at the
first promulgation of Sakya's Buddhism, certainly
dwelt in the neighbourhood of the Jaxartes, for that
river arises in the land of those Sacae

the progress of Alexander's

It

army

who

arrested

in that direction.

appears that the future coming of the Lord of the

world, who, destroying the serpent, should bring peace,

and who should spring from the Sakian

race,

was the

doctrine especially connected with the

name

of Adi-

Buddha^ whom Buddhists now regard as the Intellectual Being (or Essence) by whom all things were
This is but another form of the Hebrew
created.
prophecy handed down from the first man, concerning the coming of a Divine Man who should trample
on the serpent's head and restore man to his lost
* See Csoma de Koros' Tibetan Grammar.

THE DOCTRINES OF SAKYA-BUDDHA.

As

Paradise.

this

181

prophecy advanced towards

fulfil-

ment the intimations concerning the Messiah's character and advent became more and more distinct, as
portrayed in the language of inspiration;

but the

very calling of Abraham as the father and founder

of the families and the hopes of Israel, was immediately connected with the promise of that Son of

whom

was the type

Man

and so from the day

that Abraham's faith foresaw the coming of Messiah
as the conqueror of Death, the word was spread
abroad by his people that the promised Saviour should
spring from the seed of Isaac. Here, then, we see the
connexion between the predicted Messiah and Sakya's
announcement of the future coming of the Lord of
the world, springing from the Sakian race and bearing
in his hand the symbol of his creative and protecting
power in the restoration of man to Paradise. The
unopened lotus, so frequently seen in Buddhistic
temples and even in the hand of Godama himself,
of

Isaac

Buddha
As stated

points to this final

the present one.

lotus

was

held,

as foretold

by Godama

in our Introduction, the

even by the Egyptians, as an emblem

power protecting man. Hence we see

that in the celebrated Zodiac on the ceiling of the
temple of Tentyris, the Virgin Mother appears sustained by a lotus.
The Buddhists of China have the
same symbol, and the title of the Queen of Heaven is
applied almost with as much devotion as if it were
adopted from the creed of Rome.
The opening
of the Divine

flower, together with the fruit of the pomegranate,

like

and flowers in the tabernacle (Ex.

&c.), and in the cedar mouldings of Solo-

the knops

xxxvii. 19,

182

THE DOCTRINES OF SAKYA-BUDDHA.

mon's temple (1 Kings

were symbols of the

nation in respect to the promises amongst the earlyBuddhists as amongst the Israelites. The moulding
vi. 18),

of the fresco representing the Buddhas springing from

the lotus in the cave-temple of Ajanta, has precisely
this

form of " knops and flowers,"

the flowers being lotuses, or

lilies,*

And, as if to show the allembracing and purifying brotherhood of the Divine Man, the Ethiopian, or negro,
is also here seen standing on the lotus, and covered
with an ample white robe, and having a glory round
his woolly head a lesson which the Western Saxons
thus.

are but slowly learning.f

Buddha himself is

also fre-

quently represented as a negro.

"We must not forget the probability that Sakya

himself was of the Sacian, or Saxon race, though, per-

had been separated from his people, or pertained to a tribe that was the first to penetrate into
India, and encounter the pride and cruelty of caste
with ideas derived from the knowledge of a law that
declared all men equal in the sight of their Maker,
and required the neighbour to be loved as oneself.
The Sacian strangers that poured into Orissa from the
north and the west were sojourners with the Ethiopians of Indu-Cush, but they were no barbarians, for
they brought with them a religion vastly superior to
that prevailing through India. The doctrines of Sakya
were a refinement upon the worship of the elements,
Paramath, and the hosts of heaven, to which the
haps, he

Persians and some of the corrupted

Israelites are

* See Bird's Historical Researches, plate 20.

f Idem, plate 3.

THE DOCTRINES OF SAKYA-BUDDHA.

known

to

have been addicted;

183

neither did Sakya

honour the hereditary priesthood of the Brahmins,

who, as we learn from the Vedas, sacrificed animals in
a manner not unlike that of the Hebrews. Neither did
he sympathize with their opponents, the Swastikas^
who promised man nothing but annihilation at last.

But he blended the Brahminical notion of the transmigration of souls and ultimate immortality with the
idea that the spirit's return to

Him who

gave

union with God, was the highest state of man.

he reconciled the creed of the rationalistic

who

said

"so be

it,"

atheistic indifi*erence,

it,

or

Thus

fatalists,

with a morality that forbade

while

encouraged the sup-

it

pression of merely selfish desires as alike inconsistent

with the good of society and the souFs final emancipation from sin and suflFering.

I will not repeat

what, on doubtful authority and contradictory record,

has been stated concerning the faith of Sakya, as

hope to quote his creed from the rock-records of the

period immediately succeeding that of his teaching.
I

It will be

interesting to observe the similarity be-

tween some of the doctrines of Buddha and those of

Anaxagoras and Pythagoras; a similarity that has
been skilfully pointed out by Major Cunningham,*
and for which the intimacy of the Greeks with the

Buddhism at an early period will

account.
The point of especial interest

seat of

sufficiently
is

the fact

that Sakya becomes a real anti-Christ, or substitute

for Christ, verily representing

continuing to

sit

himself as God, and

permanently in God's temple as the

only object of worship.

* Bhilsa Topes,

p. 33.

THE DOCTRINES OF SAKYA-BUDDHA.

184

Of

discord as
all

many

course, amidst so

elements of religious

must have existed amongst converts from

of creed

varieties

in

India,

dissension

rapidly

sprung up after the decease of the authoritative

teacher whose inspiration was devoutly believed by
all his disciples.
The man who, during forty years'
preaching, had overturned

many tyrannies

inculcated

charity and chastity where both had been

unknown

declared perfect equality between high caste and low,

and founded hospitals

for the halt, the blind,

and the

destitute, placing a trained physician at stated intervals, for the

who had

help of the

afflicted,

along the highways

sent out his missionaries, fired with his

own

and enlightened by his intelligence, to teach

kindness everywhere, and the performance of a
zeal

thoughtful devotion as the means of delivering the

soul from evil

the man

right place, at the side

man

that had not only

woman to her
and in the heart of man the
erected a new system of relithat had raised

gion upon thought concerning the perishable and the

promoted and enforced the

highest moral reform known in the world before
Christianity appeared
the man that had remodelled
the language as well as the ideas of the people over
everlasting, but also thus

whom

he reigned by directing the compilation of

grammars* the man qualified

to accomplish such things was a man likely to be
missed and not one amongst his chief disciples was
likely to be better fitted to fill his throne than were
any of the Seleucidae to succeed Alexander the Great.

new

Sanskrit and Pali

His doctrines were not,

like

Mahomet^s, to be carried

* Probably with a view to the incorporation of Hebrew in a Pali form.

THE DOCTRINES OF SAKYA-BUDDHA.

out

b}'

185

presenting the sword in one hand and a Koran

in the other;

but by inviting both

man and woman

equally to consider the best use and highest end of

this
it;

life.

His successors needed mind, and they had

but they also needed unity, and had

rule of

many minds,

it

not.

The

instead of that of the one master

mind, soon followed; and by and bye sjmods were

invented as a substitute for the centralization of a

and a purpose; but this invention was but a

Three exti^ordinary assemblies of
feeble substitute.
this kind were summoned under the auspices of the
will

learned fraternities that continued heartily to propa-

gate the doctrines of Godama.

We

go into
the consideration of all their discussions about what
was allowable, or what not, but at once run on to
the year 270 B.C., when Asoka^ formerly surnamed
the Furious^ but, since conversion to Buddhism,

known

will not

began to perceive the necessity

of clearing his country of heretical sects. Alas, eight
sects were found amongst the monkish priests alone,
and sixty thousand of them were stripped of their
gowns. Here, by way of note, it is worthy of remark
that this Asoka, King of Magadha, is said, in the
annals of Cashmir (of very early date), to have been
as the Pious^

converted to the religion of the Sakai, or Saks; so

was then understood that the Sacas, who overran the land, were all Buddhists. Asoka was assisted

that

it

by a thousand Arhats, or religious counsellors, who

assembled with him at Pataliputra; and who, when
they had disposed of the heretics, sat for nine months
rehearsing the doctrines and praises of Sakya-Godama
and then,

at the conclusion of the synod,

sent out

THE DOCTRINES OF SAKYA BUDDHA.

186

a number of authentic teachers to

folio win of

the

Cashmir and Peshdwar.

2.
The
country about the Narbada. 3. Mewar and Bundi.
4. Northern Sind.*
5. The Maharatta country.
6.
The Greek province of Cabul, Arachosia. 7. The
country of the Himdlayas.
8. Ava, or Siam
that
is, the golden land, Aurea Regio^ or the Aurea Chersonesus,
The narrative of
9. Lanka^ or Ceylon.
countries:

1.

these missions

sacred books

is

preserved entire in the Singalese

Dipawanso and Mahawanso,

show that
Cabul Proper, and that part of the Punjab which we
have supposed the Sacas to have occupied, had no
I

have referred to these missions

occasion

for missionaries, being,

as

to

we may

infer,

already Buddhists, and that because they were Sacae.

As we may have

reason to recur to Asoka, some of

the incidents of his zeal

may

not be uninteresting in

this place, as elucidating the doctrines of

When

Sakya and

Sakya introduced his

novelties of doctrine and modes of worship he was
stoutly resisted by the adherents to the old form of
things, and especially by the priests.
But such a
man was not to be put down; he knew his mission.
What was it to him that the Dewadatha and his
kindred disapproved? In courtesy he acknowledged
their good intentions, but begged to convince them
that the claims of Heaven were superior to theirs.
Had he not seen angels, and talked with the dead,
their

origin.

first

who bade him remodel

former self-reformed?

the world's ideas like a re-

Had

it

not been written on

the tables of his heart that the scholar must sacrifice

* The missionary here was a

G.-eek,

THE DOCTRINES OF SAKYA-BUDDHA.

187

himself and expiate his errors with his bodily life?

He was

ready to suffer anything in defence of the

faith he was called to preach, and so he defied all

and

opposers,

so he conquered them.

Nevertheless,

and Sakya, though he defied the

sorceries of the Turs and the fire-worshippers, could
not suppress the schisms amongst those who prothere was division

fessed

to

be his followers.*

sumed authority
ration;

for,

as

in

he

It

is

he

true

consequence of direct

told

his

disciples,

as-

inspi-

a thousand

had been kindled by his angel upon his body

to purify him from his former sins, and the doctrines
of truth had been written on his own body with a
pen formed out of his own bones, and dipped in his
lights

own blood instead of ink. They accepted all

and many volumes of experiences besides; but
they held their own opinion about forms and
monies,

if

not about faith and acceptance.

this,
still

cereIt is

evident that they appealed to pre-existing usages and

written authorities preceding the

and endeavoured

new assumption,

to reconcile their belief in Sakya's

calling with the truth of former prophets.

Sakya's

life his

authority checked divisions

his death disputes speedily spread discord in

During
but after

Magadha,

where the new Buddhism was first set up. The earlier
divisions were settled by synods, and within a century
after Sakya's death two remarkable synods were held, in
both of which the written laws in relation to religious
usages and assemblies were appealed to, and the
schismatics judged accordingly.
The English reader
* The Turs, or Turi, were a sort of wandering friars, so called evidently
''"11/1, signifying those who go about to spy out a country.

from

THE DOCTRINES OF SAKYA-BUDDHA.

188

would be struck with the resemblance which the

synod bears to that of a trial by jury, in which we
have the hearing of both parties in reply

to questions,

the retirement of the jury to consider their verdict,

and the sentence of the judge according to law;* a

mode of proceeding vastly different from the usual
judicature of the East.

On

a future occasion,

when

the dissentients became too numerous to be dealt

with by synod, a readier mode was adopted.

was the

state of things in the

reign of Asoha.

Such

commencement of the
He was surnamed the

(274 B.C.)
Furious ; and when he was converted to Buddhism,
he carried his fury into his religion, and in four
years compelled "the whole of Northern India, from
mountains of Kashmir to the banks of the
Narbadda, and from the mouths of the Indus to the

the

Bay

of Bengal,"

to receive his

own

views.

The

schism then seems to have been settled by the pre-

dominant party appealing to the king, who, of course,

employed his only authority, that of the sword, and,
as usual, effectually proved where the heresy lay, by
threatening, like other defenders of the faith, death
to all

who

did not believe as he did.

receivers of the

new

religion

were so

The orthodox
strict in their

ideas that they contended that acceptable worship

could only be offered up by ordained men, or ap-

pointed priests, and that only in places especially

The higher order of

priests in the kingdom of Asoka were also so strict
that they deemed it a sin of the first magnitude to
worship in the company of any that did not submit
consecrated for the purpose.

* See Major Cunningham's account, Bhilsa Topes,

p.

77.

THE DOCTRINES OF SAKYA-BUDDHA.

in all things to their orders.
that, since

Hence

it

189

happened

they could not obtain consecrated places,

nor contrive to exclude from their assemblies

all

doubtful characters, they had resolved to confine

all

the benefits of worship to themselves and the few

introduced to their private

assemblies

servance of especial and purifying

by the

rites.

ob-

In this

exclusiveness they persisted for seven years,

when

the king Asoha^ being scandalized that public worship should have been suppressed for so long a period

by these sanctimonious
end

priests, resolved to

to their exclusiveness,

to persuade

them

and sent

to submission

This led to a fine scene.

put an

his chief minister

as best he might.

The heads

of the establish-

ment, or monastery, a school of the prophets, in which

these rigid priests were congregated, refused to sub-

mit to the dictation of the king.

come

They would not

forth from their

convent to conduct public

worship in places where heretics of all kinds were

Thereupon the king's minister ordered

several of them to be beheaded on the spot, in the
order in which they sat at worship.
The king^s
brother was among the recusants, and he placed himself on the seat to which the executioner first came,
and held out his head for decapitation. This was a
martyrdom not expected and not to be desired. The
king was referred to; but, instead of following out his
own orders, he saw that he had proceeded already too
far; he therefore humbled himself, and begged absolution from the holy brotherhood.
Thereupon a
convocation was commanded, and the Buddhist
church was forthwith purified by the expulsion of

admitted.

THE DOCTRINES OF SAKYA-BUDDHA.

190

60,000 heretical priests

what was their heresy?

So says the record

It

Now,

appears that there were

adherents to the old written laws amongst them.

These appear to have been mixed with fire-wor>

shippers

in short, the circumstances altogether

seem

Hebrews somewhat corwith the Magi of Persia, and

to indicate that they were

rupted by association

willing to connive at certain accommodations to the

heathenish taste of those about them for the sake of

maintaining their influence.

They were, however,

unwilling or unable to observe the severe discipline

which Sakya-Sinha, or -Godama, had imposed on

them, or perhaps they conscientiously adhered to

But the main dispute was concerning

the propriety of continuing to sacrifice animals. The
Buddhic religion, as propounded by Sakya, forbade
older ideas.

the shedding of blood; but the religion of Sakya's

kinsmen, and, therefore, probably the religion whicli

Sakya himself professed before he became inspired

with

his

new

ideas,

required that

clean

should be offered up as an atonement for

animals

These
Turs also admitted outer-court worshippers. Another
point of contention was concerning vestments, as
we learn, from the annals of Buddhism, that the
sin.

were expelled were clothed in white

garments, which were prescribed for sacrificing
Whether these vestpriests under the Mosaic law.
ments were adopted by themselves or forced upon
them amounts to the same thing, they were insisted
priests

that

on as the proper habiliments of those who sacrificed

animal life.
The new doctrines of Buddha were evidently de-

THE DOCTRINES OF SAKYA-BUDDHA.

191

livered as a refinement of the old system, whatever

Sakya had declared that God did not

demand atonement by the shedding of blood as the

that was.

up of

to his service, but

he
Thus men addict themdemanded self-dedication.
selves to conceits until no longer perceiving any truth
The laws of their own folly
in the words of Heaven.
sign of yielding

life

thus supersede the laws of eternal wisdom, and, instead of a gospel, or God's news, concerning a salvation perfected, they produce a prescription of

by following which some

incongruities

may

perchance be gained,

Thus

trouble.

He

it

He

own

ten

takes hold of

He

all

the

first

Do

kill.

not commit impurity.

4.

5.
8.

Do
Do

not

1.

lie.

ten

laws of

elements of

commandments

that is, they are so far like God's laws.

not

says:

be worth the

it

laws for the

morality indeed, and therefore his

are so far good

Heaven

was with the inventor of Buddhism.

substituted his

Moses.

indeed,

if,

sort of

rugged

6.

not covet.

Do
9.

2.

Do

Do

not

steal.

3.

Do

not bear false witness.

not swear.

7.

Shun

Seek not revenge.

10.

scandal.

Be not

These laws are the foundation of the religion taught by the inventor of Buddhism,* and many
nominal Christians would be the better for observinsr
bigoted.

them.

but

all

They commend themselves to the conscience,

reference to the love of God as the Creator is

avoided.

Sakya, indeed, was not an idolater;

he

worshipped one supreme God, and exhorted others to

do the same but his system necessarily led to idolatry
;

manner

which the attributes

of Divinity were figuratively associated by him with

in consequence of the

in

* Klaproth's Leben des Buddha.

THE DOCTRINES OF SAKYA-BUDDHA.

192

The Divine

their manifestations in created things.

authority

is

overlooked, or only implied, and his

authority, on the

ground of a new

tuted and enforced.

Author of

as the

life,

revelation,

is

own

substi-

The devotion

of the

in gratitude,

and the thorough

life

to God,

yielding of the mind, heart, and soul in love to

because of his infinite goodness,

Him

not in his practice

is

overlooked but then the whole economy of salvation

;

from

sin is

founded on mercy alone, and

yet,

with an

by no means uncommon, that mercy is

be secured by horrible penances and by re-

inconsistency
said to

fusing to enjoy the riches of God's providence.

In

the Pali work, styled Oossathaka Lankara, or Orna-

ment

of the Devout,

Sakya,

Gaudama, or Gotama,

also called

represented as undergoing, for forty-nine

is

days, the impregnation that rendered

him a Boodh,

each change, or advancement towards perfection, oc-

cupying seven ;* that

is

to say, he

was engaged

in his

during a week of
weeks a very Hebraic mode of expressing the comThe corpleteness of his endeavour after holiness.
spiritual struggle for regeneration

ruption of

human

nature

is

implied in the fact that

Sakya, though tracing his origin to the kingdom of

God, owns that he derived a sinful disposition through

his birth from an earthly mother. After a long series
of

trials,

and

after

having sought diligently the means

of living in obedience to the laws of God, and in har-

mony

with nature and mankind, he

apprehend and appreciate the

rality.

sinners

He
is

ten first

is

enabled to

laws of mo-

then perceives that the death due to

vaster than

all

the planetary worlds, and

* See Bengal As. Journal,

vol. xiii. p. 573.

THE DOCTRINES OF SAKYA-BUDDHA.

193

not to be atoned for by any abundance of

bloodshedding, even though it should fill the channels
that sin

is

of all the rivers and

all

the seas.

Enlightened, as he

by the teaching Spirit, he informs us that he at

length obtained a knowledge of his wickedness, and
says,

But, unhappily, together with

abhorred himself.*
this
sin,

awful Job-like apprehension of the heinousness of

he does not, like Job, obtain a just conception of

the Divine character.

He

repents, indeed, in dust

and ashes but he seems never to get out of the dust

and ashes until his metamorphosis in death, the
;

death he sought being the annihilation of desires.

He entreats the instructing Spirit to submit him to
every proof by which the sincerity of his repentance
may be tested, he pleads his having forsaken his king-

dom and

his throne in evidence of the strength of his

convictions; but, in order to avert the consequences of

under a consciousness of which he

was labouring in despair, he begs to be tortured suffiThus, on his entreaty, his teacher laid him
ciently.
his former sins,

down and covered

body with lighted tapers.

This, however, he found was not sufficient for his
purification, and all he learnt from the process was,
he tells us, summed up in these four sentences
his

" All treasures

must be emptied.
All loftiness must fall.
All earthly union must be broken.
All that lives must die."

We

cannot but perceive a profound idea in these

sentences.
They seem to teach the insufficiency of

all

sacrifice to

make atonement

for sin;

and

* " UUigerim Dalai," quoted by Klaproth in Asia Poljglotta.

that,

THE DOCTRINES OF SAKYA-BUDDHA.

194

in order to be restored to purity

first

of

all essential

all self-reliance, all

love of this

life

that a

man

and heaven,

it

is

should be emptied of

pride, all earthly attachment, all

merely for

its

own

It appears

sake.

that this degree of knowledge only augmented his

day and night, he

could not rest.
He was saved from despair only by
understanding the necessity of renouncing all he
valued in this life for the sake of a higher life but
still he thought to expiate his offences by sufi'ering,
and therefore, in vision, he thought himself pierced
as by a thousand nails, under the hand of his angel
The result of this process was a new amount
guide.
of conviction, expressed in these words
avidity for holy doctrine, so that,

"

The

And

visible

must

perish,

must mourn.
Faith has a kingdom yet unseen;
The real is in the mind."
Still,

not

all

things born

satisfied,

in order to this,

it

he entreats for further

light,

and,

appears necessary that he should

be subjected to deeper

sufi'ering still,

and then, with

the poetry of a true seer, he seems to enter into a

heated furnace, the flames of which reach up to

heaven, but in which the angelic instructor

him wisdom,
the refreshing dew of

attends to teach

while, to

sufifering,

flowers

him from the hands of a thousand

learns these sentences

"

is

angels.

still

soothe his

shed over

Hence he

The strength of mercy is firmer than a rock.

Faith in unbounded mercy is the rule.
The path to holiness, the way to heaven.*'

There

is

something beautiful in

this,

and, as a Chris-

THE DOCTRINES OF SAKYA-BUDDHA.

195

Truth and beauty are really

one, and hence " a thing of beauty is a joy for ever."
So Sakya says he was perfectly possessed by this idea
of infinite mercy, and that it filled him with unutterable joy.
He went forth inspired by this thought,
and it is no wonder his eloquence prevailed with
kinoes and heroes and all that suflfered with a strong
tian sees,

it is

true.

will.

were touched with holy fire, and at his

words Magi and Brahmins, and Shiva and the Sungods began to disappear. He preached repentance,
pardon, self-negation, and regeneration in dark sayings truly, but with faith in the Spirit of Mercy and
hence, his doctrines meeting in some measure the
wants of man's soul, his disciples grew by millions.
Now, where can we discover any source from whence
such a conception of mercy as the essential perfection
His

lips

of Divinity could be derived but in the

Hebrew Bible ?

was in reflection on the three epochs of religion

which had preceded him, and after he had meditated
on the ten commandments first given unto men, and
on the ways of God to man, that Sakya obtained his
It

doctrines.

This

is

stated as his

own account

of the

But when we add that Sakya's baptism of

sufi^ering was represented by himself very nearly in
the words of Isaiah, as the means by which he was

matter.

and carry the sorrows of

others, so as to heal them by his stripes while he
bore the government on his shoulders, the source of
qualified to bear the sins

his

ideas

can scarcely be doubted.

Buddhistic creed

is

The

ancient

probably concealed in a great

degree by the comments and expositions of compara-

o2

THE DOCTRINES OF SAKYA-BUDDHA.

196

modern Buddhistic writers but, if we carefully

examine the Buddhist coins and medals that have

tively

been preserved, we

shall,

with the help of the learned

explanations afforded us by Palic scholars, discover

much

of

Thus, with a drawing of a

before us (see plate), we may

mystery.

its

Buddhist medal now

learn several particulars of great interest.

represents a tsedya, or small

pagoda

Fig.

(tl'^n^

1, ,

[?])>

some
sacred relic, with the volumes of the sacred law
This object is usually seen in Budcalled " Tdra."
dhist coins. The rolls of the law were deposited, with
in

which

are

supposed

to

be

deposited

sacred relics also, in the ark of the Israelites.

It

appears the more remarkable from the fact that the

sacred law

is

named

" Tara,"

and that

represented by ten upright glyphs,

rolls,

this

law

is

or pillars.

two tables of Moses has

also this name, in Hebrew, Torah ; and it also consists
of ten divisions, which some of the Rabbi regard
as consisting of three orders of commandments,
On
divided, as in this case, three, three, and four.
either side of the recess, or ark, in which the law is

The law contained

in the

deposited, the head of a cobra capella erects

itself.

Here we recognise the serpent as represented on

Egyptian monuments in connexion with the tree of
life.

We

know

that

all

Semitic nations

at least

associate the serpent with the introduction of sin.

Would

not this signify that the temptation ever

stands beside the law, and that the law is given,

as St. Paul says, because of transgression, but that
the fulfilment of

and moon are

it

is

life.

Above the law the sun

seen, representing the heavenly souroes

l0

3;^

^
^

>
^L

c
(^

<x

O
^
hft

3
o

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THE DOCTRINES OF SAKYA-BUDDHA.

197

of light and intelligence ruling the day and the night.

On

the

left side

of the law

we have

the triglyph, the

usual emblem of the Buddhist Triad, representing

the embodiment of the Divine nature in the
that

is

to say, the manifestation of

in the law,

God

God

When

in the Church.

in

Buddha,

we

say,

in Messiah, in the law,

and

and in the congregation

the manifestation of

Buddha;

or, as

these are joined together to

represent the essential attributes in Trinity, called

Thdrdnd Goon^ the triglyph is united into the form of

a trident, the summit being crowned with the ancient
symbol of Deity, consisting of three yods^ and being
the letter

J, or

T,

of the ancient Palic alphabet.

was the emblem of the Supreme

amongst the ancient Hebrews, and is equivalent to
the same symbol in Hieratic Egyptian and Coptic,
implying potentiality. In Arabic, the word Allah^
God, is also expressed by three upright strokes united
This, as before stated,

At

at the base.
rests

The cross is a
device with the Buddhas, and, when stand-

upon a

favourite

ing alone,

the lower part the united triglyph

it

cross,

or swastika.

resembles that of the Manicheans, and

placed on a kind of Calvary, as

among

It simifies the tree of life

Catholics.

the

is

Roman

and knowledofe,

putting forth leaves, flowers, and fruits, and, being

placed in the terrestrial Paradise, it is there productive

good and desirable.* Thus, the essential

attributes of the Trinity are represented in the form
of a trident, having the emblem of Deity on its summit
and the cross at its base the Divine Manhood, the
law, and the Church, being united into one between
of all that

is

* See As. Res.

vol. x. p.

123.

THE DOCTRINES OF SAKYA-BUDiDHA.

198

the cross as the tree of

life,

and the Godhead above

and through all. The other parts of this emblematic medal are equally expressive. Thus we have on

all,

the obverse (Fig.

2) the architectural symbols re-

presenting the handiwork of the Great Architect or

The two symbols

united represent the letters P and M, meaning their
law.
They are surrounded by the twenty-eight chaGeometrician of the universe.

racteristics

of the

Maha-gahba

the

grand period

(Heb.), of which this present world (dispensation [?])

is the last number but the whole period is itself repre;

sented by the five Boodhs, or embodiments of Deity,

placed above these emblems of creative power.

The

circumstances altogether clearly indicate the Israelitish origin of this earliest

three epochs of religion are indicated in

Bible

the

early

The
the Hebrew

form of Buddhism.

patriarchal,

the

Abrahamic,

the

Mosaic; and mercy was the essential quality of each

advance in revelation, from the first promise to the

penitents in Eden, until Moses summed up the law as
love to

God and our neighbour

to

God

as Himself

the perfect One, and to man, as God's image; the

coming of the Saviour-God, born of woman, being

associated with all the epochs, as it was also with
those of Sakya.

remembered that Buddhism as it now

exists in India, Ceylon, and the Indo-Chinese territories, does not fairly represent that form of it which
originated with Sakya.
It has been corrupted by
various pagan additions, and has assumed shapes acIt should be

cording to the idolatries

length but

little

it

has encountered, until at

of the original creed appears in

its

THE DOCTRINES OF SAKYA-BUDDHA.

For

pure form.

199

instance, the celibacy of the priests

Buddha is now universal, and yet, according to

their own records, it appears that Sakya himself was
of

married tmce, and that he gave his disciples precepts

concerning the qualities which should determine their

Most

choice of a wife.*

of the countries professing

Buddhism have corrupted the doctrines of GodamaBuddha; but still the complete equality of men and
women has been produced by Buddhism in Burmah
and Siam and Father Bigaudetf says that " women
;

are in those countries really the companions, and not

the slaves of the

men

a high proof of

tendency, notwithstanding

Burmah has been

its civilizing

Though

its absurdities."

forced into

war with

yet the

us,

priests protested against the war, as contrary to the

doctrines of

war and

all

bloodshed

ance and submission;

folly

The pure Buddhists repudiate

Godama.

and pride of

their doctrine

is

non-resist-

they also declare against the

caste,

and while preaching the ne-

cessity of yielding to law, assert the equality of all

mankind

as subject alike to sin

and ruin, and

alike to

be elevated only by truth and benevolence.

It is curious that this

new

the north-west into the

religion introduced

furthest borders

from

of India

should have led even the priests of the ghastly Jagan-

nath to put something like a spiritual construction

upon

They say, " Hear, now,

Darn Avatdr. [An Avatar is a new

their hideous worship.

the truth of the

manifestation of the Deity.]

What

part of the uni-

verse does not the Divine Spirit pervade?

* Vide Lalita Vistara, chap. xii.
t Quoted by Sir J. Bowring.

He

sports

THE DOCTRINES OF SAKYA-BUDDHA.

200

In the heaven of Brahma he

in different forms.

Brahma
is

in the

found in

another/*
Spirit, is

They

all

upper world he

is

is

Indra on earth he
;

the Khetris, here in one shape, there in

The Brahmins say the Sri Yeo^ the Holy

worshipped by them at Arka, in Kanarah.*

are very accommodating, and, like pantheists

everywhere, philosophically contrive to countenance

all

forms of idolatry, by allowing every one to dress

own mind and worship it at

provided he declares himself moved by a
This reference to a Darn Avatar reminds

up any deformity of
his liking,

Sri Yeo.

his

us of the decree addressed by Nebuchadnezzar the

king unto all people, and nations, and languages

(Dan.

iv.),

and which

for a time probably modified

and restrained idolatrous ideas in all the East, as far

as the Indus at least, and thus far fulfilled the purpose for which that strange king was raised up by
Providence, namely, to tell all
" Most High, a King of heaven,
truth,
It

and

may

to our

his

men
all

that there

is

whose works are

ways judgment." (Dan.

iv.

37.)

not be uninteresting, nor without advantage

argument, here to introduce a brief notice of

the oldest mythological compositions extant in India

those marvellous poems, the Purdnds, the Mahabarata and the

Ramayana.

From

these

works we

obtain the earliest notice to be found of the ancient

history

of

India,

especially

struggles of religious systems.

to relate circumstances

ancient periods;

but

extreme antiquity

is

it

in

relation

The

the

writers affect

as occurring at
is

to

immensely

evident that this air of

only assumed for the sake of

* Asiat. Res.

vol. xv. p. 318, &c.

201

THE DOCTRINES OF SAKYA-BUDDHA.

adding a venerable mystery to the stirring incidents

and grandeur of the scenes depicted. The style of

composition proves these works to be of comparatively
modern production, and can scarcely be referred to
any period much anterior to the Christian era.
The Ramayana^ as shadowing forth the remotest
known conditions of the two typical stocks and
national religions of India, is most to our present
It is written after the Homeric manner,
purpose.
and betrays many indications that mingled Greek and
Hebrew ideas pervaded the minds of the writers.

The

subject

is

the hero divinity of the

first

dynasty

of the kings of Oude^ which arose before any other of

were conquered by the

bearded race.
The countries and races with whom
this hero carried on a successful warfare are per-

the sovereignties of India

Rama

sonified as giants.

The

is

name

the

point most worthy of remark

to be the son of

Now,

is,

of this hero.

that he

Buddha and the grandson

is

stated

of Meru.

as the whole story personifies nations or people

as individuals,

people

that

we must understand Rama

is

to say, an exalted nation.

to

mean

What, then,

by this nation being the ofi*spring of

Buddha and Meru? Buddha means separated, and

is

signified

Meru

his rebellion,

that

is

to

say, that the nation

mentioned became exalted in consequence of a separation that arose from rebellion.

The original abode
of this
is

Rama

agrees well with this derivation, for

it

stated that he dwelt at first in the holy mountains

of the West.

Another hero, or nation, is associated

with Rama^ denominated Bali-Rama (high lord), who
is represented as the oflFspring of Des-Aratha (the

202

THE DOCTRINES OF SAKYA-BUDDHA.

country of Armenia).

This hero crosses the Indus

and Punjab with a large army, distinguished by the

names of wild beasts, probably their ensigns and he
founds a kingdom in AyodKya^ now known as Oude.
Ay'odh^ya, as Hebrew, would mean " the praising of
God." It would be highly interesting if it could be
shown that the people of Oude, with whom we have had
so deadly a quarrel, are of Jewish origin, inheriting
the treachery of Judah.
This hero, Bali- Rama, with
his brother, Krisma, an Indian ally, vanquishes Java
Saudha^ King of Bahar, and afterwards goes forth to
conquer other countries, and wars with giants in
Ceylon.
This war of races and religions is terminated by the return of the conqueror to Ayodhya^
where he reigns in piety and peace. This country
was at one time the centre of Buddhism.
In the Mahaharata Ave find mythological circumstances parallel with those of Egypt, Greece, and
Rome, and the warfare is between the tribes who ad
here to the Arkite lunar doctrine, and those who wor;

ship the sun.

By

the former, the

moon

is

adored as

a representative of the ark, in which the parents of

a

new world were

preserved from the deluge.

some of the mythical

tales

we

find

In

conflicts deli-

neated with the extravagance of Eastern romance, in

which the tribes of Yadhu (n"* his hand [ ?]) are broken
and scattered. They are described as departing with
1 Chron. viii. 3 ) to
Ardjoon ( ]V1'ltk fugitives
unknown regions. In other descriptions the Ashurs
(people from Assyria [ ?] ) are spoken of as an eminently

and virtuous people until, being induced to

adopt the new tenets of Buddha, as more humane,

religious

203

THE DOCTRINES OF SAKYA-BUDDHA.

and forsaking those of their old books, they are said

to fall away from the true religion.
These Ashurs may be the same as the Hasaures^ or
Asii^ of Indo-German history and if so, they are pro;

bably identical with the Sacce. However that may

be, the period of their first appearance in India is
tolerably well marked, since they are said to have

adopted Buddhism in

its earliest

establishment.

It

worthy of remark that these Ashurs are described

as the sons or people of Kasyapa^ a name similar to
that of the country to which Ezra sent for ministers
for the house of God, on the return of the Jews to
Judea (Ezra viii. 17). Kasyapa is identified with
Cashmir by Orientalists. May not this name be traced
back to the Caucasus?
Diodorus Siculus informs
us that the Scythians transplanted a Median colony
into Sarmatia this was in the seventh century B.C., according to Klaproth. In the year 948 a.d. remains of
these Median colonists of Sarmatia lived on the northern side of the Caucasus and north of Kasachia'
These people called themselves As and Ashurs. They
is

are also associated with Kasog, Kasacks, or Cossacks

(all Sacae), in

the Russian chronicles.

ants of those colonists

now

The descend-

existing in the Caucasus

speak an Arian dialect, though surrounded by people

of a far different language.* Were not these Medians
Asheri, or people of the tribe of Asher,

who accom-

panied the Scythians into the country of the Massagetae, when they were expelled from Media?
In addition to these observations on the doctrines
of Buddhism,

we remark

that indications of

* See Miiller on the Languages,

&c., p. 35.

Hebrew

204

THE DOCTRINES OP SAKYA-BUDDHA.

influence on India appear in the following circum-

stances:

The laws of Menu

1.

those of Moses.

2.

When

strikingly resemble

the people of Ceylon were

subdued by Buddhist invaders, they were

the Israelites, to

When

make

forced, like

bricks for their masters.

3.

the Great Dagoba, the Euanwelle^ at Anaraja-

poora^ was built

( B.C.

161), the materials were pre-

pared at a distance, as in the building of Solomon's

temple. (Mahawanso, xxvii.)

Red Sea has

Gaja Bahu

4.

The parting

of the

counterpart in the exploit of the king

its

109); who, in bringing back the

Singalese from captivity in Sollee, smote the waters
(a.d.

army marched through

of the sea, so that he and his

without wetting the soles of their

King Maba Sen (a.d. 275) received

mantle from Heaven, and Buddha, in designating

cari^ p. 50.)

his

(Rajaratna-

feet.

5.

his successor, is said to

have transmitted his robe, as

Elijah did to Elisha. (Eajavali^ p. 238.) 6.

Singalese king
sky, received
translation.

practice of

was dying, a
his spirit;

7.

8.

descending from the

reminding us of Elijah's

Constant allusion

is

made

to the

kings washing the feet of priests and

anointing them with

XXX.)

car,

When the

oil.

{Mahawanso^ chap, xxv.-

In consonance with the Hebrew doctrine,

the sins of the fathers are said to have been visited

on their children. {Rajavali^ pp. 174-178). 9. The

story of Bel and the Dragon has a close resemblance
to that of

King Batiya

Tissa,

who by

entered the Ruanwelle Dagoba.

guishable fire on the altar of

like

the

Buddha.

10.

The

God (Lev.

inextin-

vi.

13)

is

honour

of

The preparation of the high road

for

perpetually-burning
11.

a secret passage

lamp

in

THE DOCTRINES OF SAKYA-BUDDHA.

205

march of the
king, reminds us of Isai. xl. 3.
12. The prophecy of
the kingdom of peace by Isaiah, in which the difthe procession of the Bo-tree, and the

ferent animals

the

state

of

(peoples) repose together, resembles

things predicted to arise under the

Buddha. (Mahaicanso, v. 22.) 13. The

judgment of Solomon has its parallel in a story in
religion of

the PansyiapanaS'jataha,^
* See Tennent's Cejlon,

vol.

i.

p.

525

and Roberts's Illustrations.

206

CHAPTER

X.

BUDDHISTIC SYIVIBOLS: THEIH ORIGIN AND

SIGNIFICANCE.

FEW

observations on certain points in the rise of

the Sacian Buddhism, and on the nature of the symbols most reverenced

by the learned devotees of that

religion, will prepare us

the better to interpret the

ancient Buddhistic inscriptions, and to demonstrate

their origin.
It

is

possible that, although Sakya, the supposed

founder of modern Buddhism, be a real personage,

yet the incidents of his early

life

might afford ground

for a mythical storj^, expressive of circumstances in

relation to the people

much

that

is

whom

he represented

at least,

him may be made to

a history of the rise and progress

written concerning

resolve itself into

who prois Hebrew

of the Buddhistic religion, or of the people

fessed
noti^,

The name Sakya, or

it.

and

it

appears amongst the Benjamite " heads

of the fathers " in

give

it

Sachia,

Chron.

as if derived from a

wander;" but

it

may mean

viii.

10.

word that

Our

lexicons

signifies

'*

to

repose in the sense of ces-

and so may approximate closely

to the sense attributed by the Chinese traveller already mentioned to the name of the city or kingdom
sation, rest as arrest,

207

BUDDHISTIC SYMBOLS.
Sachi.

Sakya

is

said to be the son of

Maya^ by

Suddhodana^ Raja of Kapila, Maya signifies delusion in Sanscrit, but in Hebrew it means anything as
a judgment from God; but let us transliterate the

words thus, tib^2 yi T^TlM^ rT'D we get the sentence,

" there were destruction and judgment from God He
Sakya's original
divided the government in two."
name is said to have been Siddharta^ which is a Chaldee
word signifying an effort made for oneself, or independence.
He is said to have descended on his
father's side from Iksliwdku^ of the Suryavansa race,
Nt:r:inm::r-iDnit:^p^
" they were ensnared and smitten
God became an enemy, and carried [them] away." At
the age of sixteen Sakya is said to have been united
to Yasodard, also called Subhaddachhdnd n"iT-(^)*);:;^
n^n 11 ti2W that is, "' her race was saved the afilicted,
repenting, found mercy." These words, no doubt, approximate in sound to Sanscrit, and may in that language, or in Pali, have a meaning, on principles to be
shown in another chapter; but this hidden Hebrew
sense appears also to belong to them; and it is
so remarkably applicable to the people indoctrinated
ty Sakya, the last mortal Buddha, that, to suppose it
quite accidental, is to imagine it possible to form ex:

by a chance disposal of
Sakya is almost expressed

pressive sentences

The

origin

of

letters.

in the

legends concerning his contests with the e\dl beings

called

Ashurs (Assyrians),

the use of the

whom

he conquered by

bow when known under

This name,

the

name

of

remembered, is that by
which we concluded that the Sacae were known on
the banks of the Ghebar, in Assyria.
It is curious

Sakko,

it

will be

BUDDHISTIC symbols:

208

that the legend should add that Sakya had previously

driven out the Ashurs from the land of the Devadas,

the

name by which

Palestine

believe the Sacae designated

the land of those who obeyed the successors

of David, and whose religion I suppose to have been

by the Sacae under the name Dewadatta^

The name of this great teacher is that
or Davidism.
amongst the
of one of " the heads of the fathers
personified

*'

Israelites

with whom,

destruction,

things

and

certainly, Divine

judgment,

and a divided rule were no unknown

it

equally evident that the calamity of

is

from an attempt at independency, and

that they were entrapped and smitten and forsaken
After
of God, and carried away, are historical facts.
the alliance with another people, success and prosperity
Israel arose

follow

and

use of the

this prosperity

we

bow

manner of the Sakai and

after the

find attributed to the

At twenty-nine

the Ephraimites.

years of age, after

an abundant experience of the joys and sorrows of

He is relife, Sakya takes his standing as a teacher.
presented as being converted thus he is proceeding,
:

as usual, to his pleasure-garden,

drawn by

his four

white steeds, when, encountering a decrepit old man,

he at once

reflects

Four months

upon decay.

later he meets,

under

like circum-

stances, a squalid wretch afflicted with disease^

on that.
Four months later he meets a corpse.

and

reflects

He

then

on death.
Four months later he noticed a healthy, well-clad
person, wearing the robe of one devoted to religion,
reflects

and the prince resolves at once to secure health of

body and cheerfulness of mind by religion.

THEIR ORIGIN AND SIGNIFICANCE.

209

Such are "the four predictive signs/' or marks,

which all who would be perfect in the worship of Buddha must observe.
In short, the prevalence of decay^ disease^ and
death renders

it

essential that a people should secure

in religious faith

and

practice the expectation of a

deliverance from suffering, and of an entrance into

the joys of a higher

life,

when death

liberates the

body and

soul from the thraldom of the

this is pre-

what Sakya taught when preaching the eflScacy

of Damma as both faith and works, in charity,
abstinence, and reverence for life.*
If it be objected that those words which I have pointed out
as possibly of Hebrew origin have also a Pali or
Sanscrit signification, I reply that, though in general
the words peculiarly related to Buddhism and its
founder have some sacred and secondary meaning
attached to them as Pali words, vet that meaninof is
always conventional and that in many instances the
meaning of such words is Avholly inexplicable and
unknown to the most learned amongst the Buddhists
of the present day and that many of those words are
explained on insufficient grounds from comparison
with Sanscrit words having only some approximate
cisely

similarity to them.

Thus Sakya,

acquired

alms-pilgrimage,

from

in

pursuing his

certain

priests

knowledge of Samdpatti. Now, this word is supposed

to be the same as the Sanscrit SamddhL meaninsr
silent abstraction.

mean

the

matter.

So, again,

Padhan

is

supposed to

same as Pradhdn^ nature or

But,

if

we remember

* See Tumour's Mahaicanso, and

concrete

that Samdpatti was a

extracts

from the Attakatthaf.

BUDDHISTIC symbols:

210

mode

of religious mortification by which he hoped in

vain to perfect himself,

ness

and

we may

force of the

my

desolation is

word

see the appropriate-

as

or

foolishness

Mahd padhan

deception.

sakes this starving, self-afflicting

of

Hebrew
mode

^J13

HDt^

He

for-

for the study

waiting for redemp-

(pS) nriD,

and ultimately he finds the way to perfection

in using proper food and proper exercise, while observing all that was essential to the propagation of
While under the Bodhi tree
charity and religion.
assailed by the terrors or
it is said that he was
tion),

demon

Damma

of

but

death,

he

acquired

calmness

in

Now, the words

supposed to mean the Demon of Death are NamuchiMara, which being Hebrew HID Trb^, mean rather
Of
the removal or wiping away of bitterness.
and

in

Damma much
clearly
fully

the

hope of Nirvana,^

will be said hereafter;

Hebrew word

satisfied

or

but Nirvana

njm")J, signifying

Bodhi

prosperous.

is

to be

means,

in

Hebrew, solitary ; and in this state of solitary meditation, under difi*erent trees, during a week of weeks, he
obtained the state called Bodhi-juydn, by which BudThe
dhists are said to understand supreme wisdom.
werds in Hebrew

may mean

individual derivation,

Vi''-n2, as if to signify that the

souVs rest was to

be found only in understanding its own nature.

This meaning of the word is quite in keeping with
the Buddhistic doctrine that a priestly assumption of
mediation between a man and his Maker is impious,

and that the soul's perfection is to be at one with

Sakya divided his doctrines
God, through Buddha.
* Tumour's

extracts inPrinsep's Journal, p. 811.

THEIR ORIGIN AND SIGNIFICANCE.

211

into three classes adapted to the comprehension of

three kinds of hearers:

monalty;

2,

Bindya^

1,

for the

com-

Sutra, or the principles of faith fitted

for peculiar intellects; and, 3,

Abhi-damma, or the

supreme law of worship imparted only to Bodhisatwas.

divisions
1,

Now we
when we

Bindya,

can perceive the fitness of such

find that these terms are

the discerning

criminating, or severing

damma (ddi
esoteric
7^^rWJ^11,

Uh^),

doctrine,

he

who

the

asunder

father

only

fit

God;

of

2,

(int:^)

Sutra, dis;

of worship,
for

the

Hebrew
3,

Ahhi-

i.e.,

some

Bodhi-satwa,

drinks in the doctrine alone, as

in the experience of solitary meditation

if

the actual

experimental religionist.
It is not intended to

deny that such a religion was

propounded by an individual to whom the name of

Sakya was given, but only to show the probability of
his being himself one of the Sakian race, as well as

taught by Buddhists,

who were

that this race was Israelitish.

and
The father of Sakya

also of that race,

have been Raja of Kapila. Now, this place

was situated between Oude and Gorakhpur, and the
Sdki dwelt there, and there they built a BuddhaBitha over the relics of Sakya immediately after
his death, said to have taken place 543 B.C.*
If
Sakya derived his religion from an Israelitish source,
or was influenced by Hebrew ideas, we may expect to find the fact confirmed by the symbols of his
religion, as found in all Buddhist temples, but espe-

is

said to

cially at the topes of Sachi, or Sanchi, dedicated to

Buddha, and described by Major Cunningham, whose

* See Tumour's

extracts, Prinsep's Journal, vol. vii. p. 1013.

p2

212

BUDDHISTIC symbols:

antiquarian labours, both in his research and in his

writings, are

The

worthy of the greatest

praise.

topes at Sachi are themselves Sakian works,

and symbols of the religion of the people of that

place as existing 300 years B.C. They are but slight
refinements upon the mounds of stones erected over
the remains of the remarkable dead amongst Buddhists in other regions, and common in the early
ages of the Hebrew people of Palestine.
Greek art
was evidently employed on the sculptured pillars by
these topes; but the topes themselves are the most
simple and unadorned structures imaginable, being
formed to represent a hemisphere. I will not now
dwell on these strange buildings, but come at once to
that most interesting symbol of Buddhism, the wheel.
As to the meaning of this symbol we need not go
beyond the traditions of the Buddhists but, in reference to an observation of Major Cunningham that it
symbolizes the sun-worship as well as that of Buddha,
or Buddha himself,* I would remark that the figure
of the wheels at Sachi is precisely that of the wheel
described in 1 Kings vii. 33 (1012 B.C.), which had
axletree, nave, felloe, and spokes just like a chariot
wheel, so that it would appear to symbolize the revolutions of Providence as a distributive power by
which all things are fitly framed together to proceed
That such a meaning was assoin regular cycles.
ciated with the wheel by the Buddhists is evident;
;

for their traditions say that, after the revolution of

four thousand years of man, the King of the Golden

This person is born in a royal
Wheel appears.
*

* The Bhilsa Topes,

p. 352.

THEIR ORIGIN AND SIGNIFICANCE.

family,

and

attains

213

supreme dignity on being baptized

But this is the part

of the tradition to which I would direct especial
attention " If the king would proceed towards the
east, the wheel turns
in that direction, and the
Before
king, accompanied by his troops, follows.

in the water of the four oceans.

the

wheel are four

who

spirits,

serve

as

guides.

Wherever it stops there does the king in like manner

stop.
The same thing takes place in the direction of
wherever the
the south, the west, and the north
wheel leads, the king follows and where it halts, he

In the four continents he directs the

does the same.

ways"* (that is, to

commandments.) " He is called the

people to follow the ten right

keep the ten

King of the Golden Wheel, or the Holy King turning

the golden wheel."
The wheel turns and traverses
''

the universe, according to the thoughts of the king."

This

is

the symbol adopted by Sakya to represent to

his people the fact that

directed

him

to

God had

illuminated and

go forth teaching and governing the

four quarters of the world.

Therefore his people

must have been familiar with the symbol. It was

while amongst those people that the Chinese traveller
learnt this tradition of the Wheel King. Now, where
shall we turn to discover any possible origin of such
a wonderful symbol?
The prophet whom the elders
of Israel consulted by the river Chebar, presented to
them precisely such a symbol in these words " Now
:

as I beheld the living creatures, behold one

wheel

upon the earth by the living creatures, with his four

faces.
The appearance of the wheels and their work
* From Fo-kwe-ki,

c. xviii.

note 12, quoted in the " Bhilsa Topes," p. 309.

214

BUDDHISTIO SYMBOLS:

was like unto the colour of a beryl; and they four

had one likeness; and their appearance and their
work was as it were a wheel in the middle of a wheel.
When they went, they went upon their four sides;
they turned not when they went.
rings,

and

As

for their

they were so high that they were dreadful;

were

their rings

And when

four.

full of

eyes round about

them

the living creatures went,

the

and when the living creatures

were lifted up from the earth, the wheels were lifted
up.
Whithersoever the spirit was to go, they went,
thither was their spirit to go; and the wheels were
lifted up over against them; for the spirit of the
living creatures was in the wheels. When they went,
^A^5^ went; and when those stood still, fAes^ stood;
and when those were lifted up from the earth, the
wheels were lifted up over against them; for the
spirit of the living creature was in the wheels."
wheels went by them

(Ezek.

i.

15-21.)

^'And the likeness of the firmament upon the

heads of the living creature was as the colour of the
and under the firmament were
terrible crystal
their wings straight, the one towards the other,
every one had two." {Ibid, vers. 22, 23.) It can
.

scarcely be necessary to prove that the resemblances

here cannot be merely the accidental result of two

minds thinking about a wheel and therefore, instead

of commenting on the remarkable and coincident
ideas contained in these two passages from such
;

widely different sources,

I point the reader to the at-

tached engraving, which presents certain symbols of

Buddha

as the

Supreme

Intelligence.

They are taken

FROM

BAS-RELIEFS AT SANCHI

THEIR ORIGIN AND SIGNIFICANCE.

215

from Major Cunningham's interesting work on " the

Bhilsa Topes," and faithfully copied from the gates
of the square enclosures of those topes.
Figs. 1

and 2 present the wheel above four living

creatures, or, as the

word

is

often translated, beasts.

These are supposed and understood by Buddhists to

signify people brought into obedience to the ten com-

mandments

of

Buddha

the elephants are the people

of India, the lions are doubtful, but I believe they

here represent the tribes of

Dan and Gad,

to the prophecy and blessing of Moses:

dwelleth as a lion, and teareth the

crown of the head."

xxxiii. 20, 22.)

a wheel

is

"Dan

according

Gad

"he

arm with

the

a lion's whelp." (Deut.

is

Now, though but one wheel

appears,

understood to turn towards each quarter of

the heavens, as the living creatures stand.

Figs.

and 4 represent the frequent form of this symbol of

Buddha; that is, wheels within wheels, united in a
fourfold manner by a cross, to signify their straightforward course towards each quarter of the heavens,
the legend of the Golden

or, as

Wheel renders

it,

and north that is, in the course

of the sun.
There is no turning back; thus intimating that the ways of God are in unerring wisdom. When Buddhists would speak of the Unerring
east, south, west,

Intelligence ruling the universe, they

name Buddha

King who hath turned the Golden Wheel,

and by the Great King they mean God as embodied
or manifested in Godama, or Sakya, the last Buddha.
as the Great

combines the name of Godama with the

wheel of the Great King and the open lotus, also

Fig.

called the precious

gem.

The

topes, or relic-tumuli,

BUDDHISTIC SYMBOLS:

216

are built in a perfectly circular form, circle within

circle at the base

and

in their elevation they contain

a sphere, in the centre of which the relics are

a chamber of a square form

(fig.

5);

that

is

laid, in

to say,

pointing to the north, east, south, and west, precisely

in

directions of the four gates

the

enclosure,

which

is

laid out in exact correspondence

This union of four-

with the four cardinal points.

sided with

of the outside

circular

figures

constantly repeated

is

in these and other Buddhistic

us of the wheels and

symbols,

and

rings

the

reminding
four faces,

four sides, and fourfold character of the symbols of

Ezekiel's vision.

At the base

of the pillar on which

the fourfold living creatures and the wheels are

" lifted up " we see a square enclosure, each side

having four divisions, and each division divided into

Here we have the four-square and the
three parts.

Hebrew mind would

community and their perfect

twelve divisions, which to the

signify the
equality.

Israelitish

Thus the symbol

is

used in the book of

Revelation

in relation to the heavenly Jerusalem.

The square

railing

equality of

all

trine.
tail of

At each

around all the topes signifies the

men, according to Buddhistic docside of the base of the column, the

the Tibetan yak, or bullock {Bos grunniens)^

seen bound together with three bands

which

is

may

here incidentally state, I believe signifies the Scythian

nation subdued to Buddha.

Two

worshippers, male

and female, ascend the steps above this yak's tail, in

the act of perambulating around the object of worship, or going up the steps, and as if passing round
the tope to

its

summit.

This

is

a proof of the re-

THEIR ORIGIN AND SIGNIFICANCE.

217

verence in which the wheel symbol was held; but, as

the early Buddhists were forbidden to worship images,

we must understand

the real object of worship to be

by

the Supreme Intelligence Himself as expressed

the wheel of his providence.

The female holds

in her

hand an object which I take to be similar to the cone

which worshippers hold in their hands in the Nineveh
She holds it
above her head. It may represent an unexpanded
lotus, or sacred lily, a symbol elsewhere considered,
in relation to Buddhism and Israel.
A similar object
stands on either side of the capital, with what I suppose to be the conventional representation of wings (or
sculptures,

sign of w?2fruitfulness.

wreaths), two on each side, depending from

it,

perhaps

meaning divine protection. These wings, two on each

side, form the canopy* above the wheel, with stars above,
enclosed in circles or wheels indicating the firmament
of heaven above, and the rule of the Supreme Intellio^ence there in

the other worlds of

lio-ht.

Around

the wheel appear objects which, as Buddhist symbols,

mean

divine watchfulness and protection, for they

seem to be chattas and topes. The latter, when dedicated to Buddha, are said to be inhabited by light, and
symbolically they are represented with eyes.

sacred

cliatta^

or umbrella,

The

signifying protection,

is

usually seen surmounting sacred Buddhist buildings.

These together, then, are equivalent to the eyes in the

wheels of the prophet's vision. f It is worthy of note
* This word canopy seems

to be derived

from the Hebrew word meaning

covering or wing.

t Dr.

Adam

the wheel.

Clarke says, the eyes are the nails that fasten the spokes of

218

BUDDHISTIC SYMBOLS:

that the capitals, or chapiters, are adorned with pahn

leaves, as in the

Temple of Solomon, where

also the

wreaths about the chapiters are especially marked.

These symbols, adopted by Sakya, together with what

is said of the Holy King of the Golden and other
wheels, aflford a demonstration that Buddhism is indebted to Ezekiel for some of its grandest ideas and
;

would suggest the possibility that the prophet of Buddhism might even have conversed with the prophet of
If
Jehovah, whose glory he imitates and assumes.
the date of Sakya's birth be correctly given
B.C.),

(623

he was contemporary with Ezekiel, and cer-

was not beyond the reach of his prophecies.

According to our Bibles, his vision was imparted B.C.

tainly

but other chronologies place it considerably

earlier. The four thousand years of the legend of the
Golden Wheel are completed by the appearance of a
595;

man. The completion of the four thousand

years from the origin of man corresponds with the
period when the Israelites and other nations were expecting the Messiah and it was then the Saviour
divine

The golden wheel

actually came.
East,

and

it

is first

seen in the

advances to the place where the

born of royal race who

is

to

assume

all

man

power stands.

we find a star in the wheel in

Would not this accord with the lanthe firmament.
guage of the Magi who came to see Him who was
In the symbol,

fig.

1,

born King of the Jews, and to whom they ofi*ered

Their reason for
their precious things as unto God?
going up to Jerusalem they stated to

have seen his

mise

star

expressed in

in the

Easf^

be

" We

Is not the sur-

former chapter a reasonable

THEIR ORIGIN AND SIGNIFICANCE.

219

surmise; namely, that those Magi were Israelites?

and is not the additional fact concerning the Golden

Wheel coming from the East, connected as the wheel
an indication
that the Magi who came to Jerusalem were Buddhists, seeing also that they occupied so long as a
year and a half in coming? The advent oi Krishnu^
in India, which is generally supposed to be founded
in Buddhist symbol, with a star,

is,

on a rumour of Chrisfs mission, corresponds with the

time of that mission and that of the visit of the Magi

and we know from Indian history, that both Buddha

and Krishnu, though introduced by heretics, were
artfully adopted by the Brahmins to stand amongst
their gods, in conformity to a popular impulse, which
they could not otherwise resist or compromise.

The

pillar inscription,

when written

in

Hebrew

reads

letters,

nyi

'n-D ":)m n3''V''n-D

T

rhiys

That is, " And his passing away was as a lamentation,

and my beauty and my grace are as lamentation,
Judges."*

As

in Ezekiel, so with the symbols

of Buddha,
as, for

we

around the tope

man

find the figure of a

pre-eminent

instance, that erected on the polished pillar

on

the north of the grand tope at Sachi,

He

stands above the remarkable symbol of the

twelve squares, which in this case

is

at the top of the

pillar instead of the base, as in that just

to.

The man,

then, seems to be represented as ruling

over these twelve divisions.

These square divisions

* This tope is dedicated to the four Buddhas,

Godama, whose departure is lamented.

chief being

now referred

also called

Judges, the

220

BUDDHISTIC symbols:

remind us

also of the breastplate

of

gems on the

breast of the high priest, which represented the whole

house of
linen,

The man

Israel.

is

but otherwise naked, though a nimbus, or glory,

rays forth from his head.

point to the Divine
as

girt about the loins with

Man

All these

peculiarities

of the Buddhistic creed

possessing characteristics prefigured in Ezekiel.

whatever colours might originally

have been painted on these symbols are now lost, but
Unfortunately,

we

find the limbs

and face of Godama, or Sakya, the

mortal Buddha, always represented as bright as gold

laid

upon vermilion can make them, and he

seated on a throne ; therefore, so

this

description

" And

far, in

is

usually

keeping with

above the firmament [ex-

panse] that was over their heads was the likeness of

a throne, as the appearance of a sapphire-stone

and

was the likeness as

And I saw
the appearance of a man above upon it.

upon the

likeness of the throne

as the colour of amber, as the appearance of fire

from the appearance of his

loins even upward, and from the appearance of his
loins even downward, I saw as it were the appearance of fire, and it [he] had brightness [a nimbus]

round about within

it,

round about. As the appearance of the bow that is in

the cloud in the day of rain, so was the appearance of
This was the
the brightness [nimbus] round about.
appearance of the likeness of the glory of the Lord."
(Ezek.

i.

26-28.)

In enumerating the symbols of Buddhism

we must

not overlook the prominence given to the man, the

lion,

and the ox,

all

of which are erected on pillars at

the topes of Sanchi and Sonari.

These,

together

THEIR ORIGIN AND SIGNIFICANCE.

with the eagle, are mentioned by
eagle, however,

221

EzekieL

The

seems to be wanting in the Buddhist

symbols; and, instead, we have, in some places, the

horse,

and

in

The horse

others the elephant.

bably stood for the Gothic

tribes,

pro-

and the elephant

The architraves over the chief

Grand Tope at Sachi are surmounted

for those of India.

entrance of the

by winged

lions,

and the bell-shaped

capitals of the

pillars of a palace represented in the bas-relief at the

eastern gateway are surmounted

by recumbent winged

Whatever these might symbolize, the fact of

their being winged conducts the mind to their comparison with the winged figures of the Nineveh and
other Assyrian sculptures, and also to the winged
horses.

living creatures

(or beasts) of Ezekiel's vision; in

both which the straightforward progress or determinate purpose of the powers signified appear to be
symbolized. (Ezek.

i.

9.)

That both winged

and winged horses are found together

lions

in so promi-

nent a situation, implies that the nations thus symbolically represented

Buddha.

were united

in the worship of

In the opening chapter of this volume

the lion, the ox, the man, and

plained as the standards and

of the hosts of Israel.

We

the

eagle

are

ex-

emblems of the leaders

have, then, three of these

symbolized as in connexion with Buddha; the wheel,

the symbol of Buddha's supremacy, being lifted up

over them, in sign of their subjugation to his doctrines.

In addition,

we have

the obedient tribes

by the elephartt, and those of

Gothland by the recumbent horse. The eagle, the
emblem of the leader Dan, and his three associate
of India symbolized

BUDDHISTIC SYMBOLS:

222
tribes

forming his host,

is

wanting

but possibly the

wings themselves may be significant of the eaglepower being incorporated with the lion and the horse
and, if I mistake not, the inscriptions to which attention will hereafter be directed, will show that the
dominant people of Saka in India were themselves
Danites or Danes so that the eagle symbol may be
superseded by that which represents potentiality,
which will be found united with the wheel and the
;

wings in the monogram of Godama^ to be explained

in a future chapter.

The two magnificent polished pillars reared before

the Great Tope of Buddha at Sanchi, remind us of
the two pillars erected by Solomon before the house
of the Lord. (2 Chron.

iii.

15.)

It

is

remarkable

that all the old Buddhist pillars were highly polished^

after the

Hebrew manner.

The

pillars at

Sanchi,

from the base to the crown of the capital, were fortyfive feet and a half high, and those of Solomon were
thirty- five cubits

which, at fifteen inches the cubit,

is

about the same. The shaft was in one piece, thirty-two

The bell-shaped capital, adorned with
feet in height.

an imitation of palm leaves (as in plate), is also Jewish

(1 Kings vi. 29) and the two wreaths hanging over the
capital may, perhaps, give us some idea of the meaning
of the words, " And the two wreaths [were] to cover
the two pommels of the chapiters which were on the
;

pillars."

(2 Chron.

iv.

12.)

In further illustration of the Israelitish origin of

the wheels, oxen, and lions, in their fourfold connexion, we may refer to 1 Kings vii., xx., xxxii.,
xxxvi.,

where they are

all

particularized:

"And

THEIR ORIGIN AND SIGNIFICANCE.

223

under the borders were four wheels; and the axletrees of the wheels were joined to the base," or, rather,
fixed together see figs. 3 and 4 of plate. The pecu;

liar significance of the

four-square divisions enclosing

and always seen as the railing around ancient Buddhist topes and all sacred
objects, is intimated by the direction given by Solomon, that the gravings around the borders were to
be "four-square, and not round" (ver. 31). The
height of the wheel was to be a cubit and a half.
The pillars on each of the gateways of the topes
the base of the

pillar,

resemble those at the gates of the Temple, which

Ezekiel describes as facing towards the cardinal points,
as in the Buddhist topes.

From

(Ezek. xl.)

coins discovered in those countries in

Buddhism

which

appears that the Sakas

held dominion over the whole of Khorasan, Afofhanistan,

first prevailed,

it

Sindh, and the Punjab

up

to the year 80 B.C.

few years later the Sakas seem to have been dispossessed of their conquests in Afghanistan and the
Western Punjab by the Yuchi or Tochaoi Scythians
(Goths [?] ). But the remarkable feature of this supposed conquest

is

the fact that these conquering

Yuchi and their leader were at once converted to

Buddhism. Is it not more probable that these people

were incorporated with the Sakas in a friendly manner as Buddhists, until the time of Vikramaditya^
surnamed Sdkdn^ the foe of the Sakas, who drove
them into Khorasan ; the south-west parts of which
were hence called Sdkdstan or Saea^tene^ now named
Sistan.

But, as these points

considered,

we

may

incidentally be re-

hasten over them now, in order to

224

BUDDHISTIC symbols:

examine a few of the oldest Buddhistic inscriptions,

which may throw farther light on this mysterious religion and its originators.
Yet we must first direct
attention especially to thdse symbols which, adopted
by the Sacee and the Buddhists, have been received
by ourselves, and remain with us as national emblems and marks of our origin from those Saxons of
Amongst the emblems seen on the coins
the East.
of Buddhist kings the trident has been mentioned.
This

is

now

peculiar to English coins; but the shield

and the lion at her feet, are also Buddhist and ancient Saxon symbols (see plate at end of
Our banner of union, with the cross
this chapter).
of St. George on it, may be seen engraved on the
of Britannia,

gates of the large tope at Sanchi or Sachi

it

is

re-

markable that the star banner is also there. The

lion and unicorn (or their prototypes) may be seen
crouching in peace at the feet of Buddha, as he sits
on his marble throne at the entrance of the vast
The creature we vulgarly
rock temple of Ajanta.
for
call a unicorn is more naturally portrayed there
;

the people
dral

knew

who
its

chiselled out

that cavernous cathe-

nature better than to present but one

though they well knew, as we know from

Assyrian monuments, that it was often conventionally
Our unicorn is a strange anomaly, a
so represented.
bizarre, un-English beast, and yet not a mere heraldic
it combines somewhat of the figure of a
invention
horse with the foot and leg of an antelope, and in fact,
it orio^inated in the desire to combine two creatures in
These were both
one, the antelope and the horse.
emblems of the Saxon race, but are found separate in
horn,

THEIR ORIGIN AND SIGNIFICANCE.

the Buddhistic

of the unicorn
totle,

which

is

monuments
is

of India.

The

225
original

probably the Hippelaphus of Aris-

the Equicervus^ or Horse-stag^ of Cuvier.*

This creature being usually sculptured in profile on

the bas-reliefs,

its

two

erect horns of course appear

Ignorant sculptors would suppose this

as one.

characteristic,

and represent

it

its

in all positions as one-

Hence the traditionary heraldic emblem

horned.

There is, however, a large Tibetan goat

the horns of which grow so closely together as
to be almost united, and even recent travellers
in the neighbourhood of Tibet have assured us
In the woodcut
that they have seen a live unicorn.
on the next pagef it will be observed that the antea unicorn.

lope has

much

large antelope

of the outline of the horse.

common

It is the

in the former country of the

It has been affirmed that

and in Tibet.
it is sometimes seen with but one horn, but this
arises from the two horns appearing as one when seen

Sacae

in profile.

This antelope

emblem of a Budunknown but we are told

is

the

whose history is
that it is the symbol of the tribes descended from
Joseph, who by the prophet is described as '' an
antelope at a spring, and his hinds go up towards
the ambuscade, and the archers harass him and shoot
dhist hero

at him." (Gen. xlix.

22; see Heb.)J

However we

* Regne Animal,

ii. 2, 3, 4.
and the antelope are copied from Dr. Bird's Historical Researches on the Buddha and Jain religions.
* The above seems to be the more correct translation of the passage.

t The

There

lion

is

a curious scene depicted in the frescoes of Ajanta (plate 22

of Bird's Researches), which seems like a picture of this prophecy concern-

ing Joseph.

The antelope and

his hinds are represented as surprised

by a

226

may

BUDDHISTIC SYMBOLS.
explain the symbol,

we here

royal arms, together with

see the origin of our

the source

of the flag

more than two thousand years has braved

the battle and the breeze, and which will brave them

that for

still.

number

of hunters, while the lion

scene represents, as
is

is

is

seen roaring on a distant

hill.

If this

supposed, some former transmigration of Buddha,

not unlikely that his transmigrations will be found very

semble the history of our Old Testament patriarchs.

much

it

to re-

227

CHAPTER XL
BUDDHISTIC CAVES AND INSCRIPTIONS.

The mighty

people

who

of old levied the pious sub-

adorn the peaceful dominion of Budmany stupendous monuments of their

sidies of kings to

dhism have left

influence throughout India, Ceylon, Burmah, China,
and Tibet. These people were Saxons and their conMountains have been chiselled into polished
verts.
temples

at

their bidding; temples which, for their

vastness and design, have been contemplated with ad-

men who have gazed in awe upon

ruins of Egypt.
Thus men leave the

miration by

the

gigantic

im-

press of their creed alike

upon

their

monuments and

upon the manners of the people that succeed them,

while their own history, and the origin of their ideas,
lie

buried in their forgotten tombs.

Yet, as to the

early Buddhists, the records of their devotion and

their polity

seem

on the rocks; and

vast as Nineveh fra^men-

to be written

amidst the debris of

cities

tary inscriptions attest their aspirations after a me-

morial immortality and "their feeling after God."

Shall the mystic characters remain unread?
No!

Though

these people and their language be

unknown,
and not a tradition of them remain amongst the
present dwellers amidst the ruins of their temples,

q2

BUDDHISTIC CAVES AND INSCRIPTIONS.

228

they shall yet speak to

trace the providence of

men who desire devoutly to

God in the history of their

Let us look for meaning in all the records of

humanity, because we believe that He who scattered
race.

man

in various

distinct great

families

through

all

lands will yet demonstrate to coming generations that

He

has seen the end from the beginning, and that the

no fortuitous occurrence, but that He who made them has marked

the bounds of their habitation, and caused them to
distribution of the races has been

flow in different streams

word

or, to

in fulfilment of his

speak more definitely,

I believe

own

that the

nations which possess the Bible will be taught to see

the literal fulfilment of

all

the prophecies in relation

to all peoples, but especially as respects the connexion

Hebrew tribes.
Buddhism may be

of the heathen with the

The monuments of
Bactria, close upon the

traced from

eastern borders of the Cas-

pian Sea, through Mongolia and Tibet, to China

and

through India to Ceylon, Burmah, Siam, and the

The earliest and
islands of Formosa and Japan.
chief ancient seats of Buddhism appear to have been
The latter was in
Giyah and Buddha- Bamiy am.
ancient Bactria.

It

was a

city of temples cut out of

the solid rock of an insulated mountain, the remains

of which are

still

magnificent, though the sculptures

have been nearly destroyed by the

conquerors.

Two

eighty feet high,

Mohammedan

colossal statues, however, at least

still

claim the attention of travellers.

These are supposed to represent Adam and Eve, the

spot on which they stand being traditionally regarded
Colonel
as that on which the first man was created.

BUDDHISTIC CAVES AND INSCRIPTIONS.

229

Wilford traces the origin of the chief deities of the

and identifies them with the progenitors of mankind.

I refer to this place because
Buddhism seems to have extended its dominion from
this point into Xorth- western India, in connexion with
the entrance of the Saca? into that country, some time
I am
before the conquests of Alexander the Great.
not, however, aware of any inscriptions having been
found either in Giyah or in Buddha-Bamiyam. It
is worthy of remark, however, in connexion with our
present inquiry, that Giyah ^ov Giah^ is also the name
of a place in Samaria. (2 Sam. ii. 24.)
BuddhaBamiyam may be also Hebrew, and, if so, it would
mean the Buddha by the waters of the sea. As
this holy mountain, the chief seat of early Buddhism, stands as an insulated mass of rock amidst a
wide plain, it is not unlikely that it was at one time
surrounded with water, as it is traditionally affirmed
to have been hence, possibly, the name.
Bactria was a district of Persia under Darius;*
and subsequently the Greeks, the Getae, and the Sacae
held dominion over it.
A Bactrio-Saxon government
extended its influence over Xorth-western India immediately before the time of the Seleucae.
These facts

Hindus to

this spot,

will serve to explain the existence

of the coins al-

ready mentioned, which have been found so widely

scattered over those parts, bearing inscriptions both in

Greek and so-called Arian characters, while the symbols and other figures upon them are evidently Buddhistic. Now, if the Budii^ called by Herodotus a tribe
of the Medes, were the same as the Buddhists, and were
* Herod,

iv.

204.

230

BUDDHISTIC CAVES AND INSCRIPTIONS.

Hebrews, as surmised, then in the early inscriptions on the rocks and cave-temples of North-western
India, which are known to be Buddhistic, and supposed
to have been engraved at or before the time of Alex-

we ought to find indications of the existence of

Hebrew influence together with Buddhistic in those re-

ander,

gions.

In short, as

suppose that the Budii of Hero-

dotus were Hebrews, and actually the

and

earliest teachers of

name

of Sacae,

first

receivers

Buddhism, and were, under the

mixed with the

who

Getae,

also

em-

ployed a similar language, though in a different character,

we ought

to find that the inscriptions in the

so-called Bactrian, Arian,

character

consist,

Scythian,

most

for the

or

part,

Buddhistic
of

Hebrew

words, and bear evidence of being addressed, in some

places

at

least,

alike to

Budii^

Getce^

and

Sacce.

This might have been inferred from considerations

already presented, but

now

the proof will be found

in the inscriptions themselves.

But

first it

should be

what manner this discovery was made.

While engaged in comparing the various alphabets
employed in the East, with a view to trace them to
their sources, I met with the eighth number of the
Journal of the Royal Asiatic Society, in which there

stated in

are several curious inscriptions from

the so-called
" Dukhun."
the

Budh caves near " Joonur," in

They were communicated by Colonel Sykes to Sir
John Malcolm, who forwarded them to the Journal
as remarkably well-preserved specimens of such inscriptions.

He

did not attempt any interpretation,

for indeed, at that time,

the powers of the letters

were quite unknown. Colonel Sykes, however, drew a

231

BUDDHISTIC CAVES AND INSCRIPTIONS.

conclusion which, as
vation, induced

it

accorded with

me more

closely to

my own

examine the

and analyse the words of these records.

"

Budh

letters

obserletters

He says

that

are prevalent in old Sanscrit inscrip-

tions in the ratio of the antiquity of the inscription."

" Can it be," asks the colonel, " that these letters are

a very ancient form of the Sanscrit alphabet, and

that the inscriptions are in the Sanscrit language?''

So far as the letters are concerned, those competent

to judge, such as Mr. James Prinsep and Professor

Budh

Wilson, agree in thinking that the ancient

phabet

really the simpler

is

al-

and more elegant origin

of the refined Sanscrit alphabet

as it is at least far

more probable that the more complicated arose from

the simpler forms than the reverse.
of this form are found only in places

As characters
known to have

been connected with Buddhistic worship, they have

Being found also on
been called Budh letters.
pillars at Delhi, Allahabad, and elsewhere, they have
been named the Ldt (or pillar) character.
are engraved also on

many

rocks, to

They

some of which

reference will be made.

The powers of the letters are in general indubitable,

from the known fact that the Tibetan alphabet is
mainly derived from that of the country in which
these inscriptions are found.

however, has several

letters,

The Budh

alphabet,

the equivalents of which

do not appear in the Tibetan.

Mr. James Prinsep
very skilfully traced their powers through several
channels but I conceive it will be shown that in several instances he has mistaken them. I have appended
;

an alphabet of the Budh inscriptions with what I

BUDDHISTIC CAVES AND INSCRIPTIONS.

232

after a

consider,

very diligent search, the equivalent

Hebrew

of each letter in the

letters, to

alphabet;

the three

which Mr. Prinsep gives other powers, are

marked with a X
It was merely

as consisting of specimens of very

ancient characters that the inscriptions referred to

first

me; but,
in Hebrew

became interesting

to

with their equivalents

in copying them,
letters,

as

stood in the few inscriptions found at Joonur, a

was excited

interest

they

new

my mind

in

words themselves appeared

to

by the fact that the

be Hebrew. I there-

fore tested the matter with other inscriptions in the

same, or a similar character, and the result will be seen

in

(See plate and alphabets

following pages.

the

attached).

Attention was

first

directed to the inscription No.

was discovered over the doorway of a large

hall surrounded by small cells or dormitories, the
whole being excavated from the solid rock and exIt

1.

The

ceedingly well preserved.

initial

monogram

had long been deemed

an inexplicable symbol of Buddhism. On careful conofi'ered

the only difficulty.

It

Budh
vowel mark

sideration, the figure resolved itself into three

letters,

namely,

known

as

*/,

in the Tibetan,

with H.

The next

our own

capital
it

below

in

conjunction

one precisely similar to

turned the opposite way, and it is the

of the

Budh

where no vowel mark

inscriptions

is

Now,

name

it is

the point within

understood that,

found, the consonant takes, or

take, a after it; hence the

stitutes the

it,

letter is

always stands for m.

may

G^ with the

or soft

word

before us con-

of the supposed founder of Bud-

Modern

Budh

Arian

Lhat.

English.

Hebrew.

>l

!>

<L

or

au
b

bh

:d

n"'

g
dh

>i6

D a

ha

Bactrian

T P

>J

K
K

ai

or

75

rS

V v^

i A i A

1-

;^

H*

(')

"^

'

'"--'

-'v^

1 _
1

rr

ch

lr'<

13

T
A

>

ijy-

tm

>

k
1

Uy

viy

r)i

cb

"h

xJ

-1

;d

J?

;:

\^

tf

fL

eh^

D
V

P P^

L U U U b

sd

:^

+ t

U*

sh

Aj

tK

T\

mch

na

sht

7122^

^
^
^

shm

"1

)1^

^W

Vowel marks

a7n

'^

T s

^._ rm

n
A

a.

final

shu

V J
T >

fir?a/

SID
>

(j/^A

i-

l-e.

1^1.

_0

'

,^-

t final

Ni-

mr

r^
k1

'VLO

CM

1^

"a

:a

a)

^c Da

6ti, C7

I+-,

'-07

^"^

a
o
lJ ^.

H ^ D
*

4^

pa

v*

1
"N

1^
>3

6><3

P?;

H^
-J

BUDDHISTIC CAVES AND INSCRIPTIONS.

233

more exactly presenting the

equivalents of the letters in Hebrew characters, we
have the word r\tyin\ which at once suggests its
Godama^

dliism,

or,

derivation and significance

for, as

Hebrew word,

it

means God-like,
The character surmounting the monogram resembles the object that marks those spots where relics
of

Godama

When

are supposed to be deposited.

surmounting any building in China and Tibet^ it is

regarded as a sign of dedication to Godama^ and is
supposed to possess the power of protecting the
neighbourhood in which it stands from the invasion
of evil agencies of all kinds.
The power of the
figure, as a letter, is precisely that of the

Yod.

It will

be observed that

it

consists of three

branches, and in this instance each branch

nated
is

in

is

termi-

a cross. The exact import of this peculiarity

unknown

but there

is

little

expressive of peculiar sacredness.

of

Hebrew

Buddha informed a

symbolizes the Eternal,

doubt that

is

it

Certain priests

friend of the writer that

whom

it

they say they worship,

using words almost exactly equivalent to those of

Milton

''

Him

out end."
it

first.

In short,

Him

last,

like the

Him midst and withYod of the Hebrews,

expresses the incommunicable name.

and

It is a

sym-

form ( U) ) closely resembles the

Coptic letter
which also stands for Yod, and
signifies " potentiality," like the Hieratic Egyptian
#, which in Hieroglyphic is formed thus ' j VI V ;
This would be an expressive Budh symbol, namely,
bolic letter,

t,

in its
,

the indwelling Deity.

Three Yods, with Kamats

underneath, according to the Chaldee paraphrases, ex-

234

BUDDHISTIC CAVES AND INSCRIPTIONS.

Holy Name. Thus the high -priest amongst

the Jews, to signify that Name, was accustomed to
press the

extend his three fingers thus

similar to this

Arabic

is

Budh

making a figure

The name Allah

letter.

written also with three upright

in

strokes

Galatine* has proved that the

joined at the base.

sacred

Name was

also indicated

the fiDrm of a crown ^y

by three

The head-phylacteries of

the Jews also consist of three radii

them together

radii in

now

but they

as the initial
form of
The
letter of the incommunicable name Shaddai,
relation of the initial letter in our first inscription
to the sacred Name is, therefore, very probable, irrespective of the evidence derived from the inscription
itself.
We may infer that the whole monogram is
symbolic; the upper part, or covering, representing
the sacred name, the lower part the temple, and

place

in the

tt^,

the letter like a half-moon at

its

side symbolizing

the worshippers, according to the lunar doctrine, or

that supposed

be derived from the

to

ark

pre-

served forefather of the world after the deluge

so
fies

that the

name Godama

hieroglyphically signi-

the Supreme, the Temple, and the worshippers;

while phonetically

This very word

preme,

is

means resemblance

it

God, as

the

derived to us from

name
the

to

of the

God.
Su-

East through

a Saxon channel, and seems to be from the same

source as God'ama, the

prover of Buddhism.
gives us our

name

for

Lib.

ii.

name of
Godama

the founder or im-

word which
the Deity, and Wodensday as
cap. x. fol.

is

the

49 and 60.

BUDDHISTIC CAVES AND INSCRIPTIONS.

235

word T\"oden being known in Saxon

first as Goadem, and then Goden, and ultimately
AVoden.
The whole inscription Xo. 1, in Hebrew
his day, the

letters, reads

Which,

thus

literally translated, is

Godama

''or

King of Kash, founded these rocJcand, to him devoted, the jpenitent*

tTodaina^,

chambers for us,

will worship in silence.

The terminal word

inscriptions, both at the

in

several

now

often seen in Buddhistic

is

beginning and the end, as

before us.

The

letters

forming

it

form of a wheel-like cross. A

similar figure is found in certain tombs in the catacombs at Rome, and may possibly have had a similar
significance with some of the early Christians, instead
of being used as a sign of the cross, as asserted by
Dr. Wiseman. Or it may have indicated the country
from whence the martyr came, namely, the country
of Poonah, in India, to which the power of Rome
had at that time reached.
are combined in the

It is

remarkable that the

district or collectorate in

which these inscriptions are found is named Poonah^

or Pujiah, which is precisely the word here translated penitent.

It signifies a

mind from any

evil;

turning away of the

but possibly the word stands

for the country being personified in the

Hebrew

style

and addressed as representing the nation.

Poonah
is a city in Aurungabad, formerly the capital of the
Western Mahrattas, and now gives name to a district in the Presidency of Bombay.
Lon. 74-2 E.
Lat. 18-!20 X.
* Or " he who turns away.**

BUDDHISTIC CAVES AND INSCRIPTIONS.

236

That the Hebrew equivalents of the characters

in

this inscription are correctly given will scarcely be

disputed by any competent person.

Hebrew

We

have then a

inscription on a rock-temple in India, not

indeed in Hebrew characters as

now known, but

in a

variety of letters, which seems to have formed the

basis of the

Sanscrit alphabet, the vehicle of the

sacred language of the Brahmins; a fact sufficiently

suggestive of thought to detain us here.

We

will,

however, only pause to remark that the Hebrew

character

now

in use

lonish captivity,

was adopted

after the

Baby-

and that the character previously

employed in writing Hebrew was, according to

Jerome, of a squarer form than that now employed
for

the purpose.

This so-called

Budh

character

might then have been the very character originally

used, for in

its

squareness

it

answers to the descrip-

tion, since all the letters consist of parts of a square;

at least, they do so in the oldest inscriptions dis-

though in more recent inscriptions the

letters V and T are sometimes written round and
sometimes square. There is no violence, therefore,
covered,

in the supposition that the character before us

may

have been the original Hebrew character, and the

children of Abraham by his concubines, who, as some
think, went into India,* may have conveyed it there
if,

indeed,

Abraham

himself

did

not come from

Mheysh'Ur^ as Major William Stirling has laboured

to prove. f

May

not a confirmation of this idea be

yet found on the rocks of the Wady-en-Nehiyeh^ in

* He

sent

them away " eastward, unto the east country." (Gen. xiv.
t The Rivers of Paradise, chap. iii.

6.)

BUDDHISTIC CAVES AND INSCRIPTIONS.

that part of

Canaan where Abraham

his entrance

on that land

found inscriptions there, which,

237

abode after
The Rev. H. Bonar

if

first

we may judge from

the few specimens of the letters he has given us in

resemble those on the rocks in India.

his

book,*

The

intercourse of

Judea with India was very early,

and in the Maccabees we read of elephants being
employed in their war, with Indians to rule them.
But, dismissing this consi(2 Maccabees vi. 37.)

we have proof in these inscriptions that the

disciples of Godama and the people who worshipped
at Joonur at the time used Hebrew words.
But,
before we proceed to the proof in other inscriptions,
deration,

let

us inquire what country or place

it

was over

which Godama is said to be king.

Kash, or Cash,
we know was anciently the name of the holy city
Benares and of the country around.
But probably
the name extended to districts very wide apart and
certainly if Godama^ or Sakya^ the founder of modern
Buddhism, was acknowledged as prince where his
religious influence extended during his lifetime, it
must have been very wide indeed, since we find
;

Buddhistic remains similar to those of Benares in

and elsewhere, even from the Oxus to the

Cutha, Gotha^ Touran^ and
mouth of the Indus.
Kash-gar were probably included in the dominion of
Godama or his Buddhist successors. Kash was a
very ancient name the Philistim came out of Kashlulim (Gen. x. 4) and it is worthy of remark that the
Philistim and the Hebrews spoke a similar language.
Probably Cush is a word of the same derivation as
Delhi,

* The Desert of

Sinai, p. 309.

BUDDHISTIC CAVES AND INSCRIPTIONS.

238

The country kno^vn

Cash^ or Kash.

as Indo-Cush

is

the original Cush of Scripture, Oriental Ethiopia, the

land compassed by Gihon^ one of the rivers of Paradise.

The grandson

name

to this country.

of Noah, and son of

Ham, gave

This Cush was the father of

Kimrod, the founder of Nineveh, some of the grand

remains of which we may see in the British Museum.
It is

interesting to find that the traditions of the

Brahmins agree so well with the records of Holy

Writ as respects the sons of Noah. They say that
the ark-preserved saint, the seventh of the holy ones,
is

the father of the race

now

inhabiting the earth,

and that the names of his sons were Char ma (Ham),

Shama (Shem), and Jyapeti (Japhet). The names
agree better with the Hebrew than the English, but
they are quite near enough to prove their derivation

Now, the

from a similar source.

further affirms that

tradition in India

Cush^ the son of Charma^ or

Ham, gave his name to the country known as IndoFrom this land came the Palic people, who
Cush.
overran Ethiopia Proper (outer Cush)^ and also gave
their

name

selves)

to Palestine.

are

numerous

The Pali
still

(so called

by them-

in Matsyadesa^ a country

north-east of the junction of the Ganges with the

Kosi^ or Cushi, near RajinahaL

name

Pali will appear in reference

The force of this

to some of the in-

scriptions to be considered in the succeeding chapters.

some association between

Godama, King of Kash, and Sakya, Sak, or Saka,
other names applied to the founder of Buddhism.
The inscription, of which No. 2* is a facsimile^ will

Our next

step

* No.

is

to find

13, in the

work already mentioned.

BUDDHISTIC CAVES AND INSCRIPTIONS.

we
monogram

239

Here we have a

furnish the intelligence

seek.

ruder form of the

already explained.

The

surmounts the wing-like expansion which

is known to signify the same as the fuller form prethe upper parts of
sented in the former inscription
J, or soft G,

the letter, equivalent to

whole, as in the Tibetan.

iii

or ho^ being taken for the

Thus, room

is

made

for the

D to be placed under with the point, meaning M, in it.

The D is observable from its rounder form, resemblin^r
Budh

an 0, but which has the

and thus also we
sound of the Hebrew teth T
find in Buddhist writings the D and the T are apt
the

letter,

that

is,

like

to be used interchangeably, at least in this sacred

name, as when transferred to Ceylon, Burmah, and

Siam, where it is as often Gotama as Godama,
This form of the monogram is seen in several coins
of ancient date discovered where

An

prevailed.
plate

9,

No.

engraving of one 'will be found in

10, of

Prinsep's Historical Eesults

and amongst the coins referred

this

volume.

to in

Inscription No. 2 in

would read thus

y:^ n:):"i>

Buddhism formerly

Chapter VII. of

Hebrew characters

':]^;;

u^ nni

'SD-q n:**^^

niyv

nt:^

Godama, this name is that of Sak, the shelter of him

who is penitent and ajffiicted ; let him worship the Lord
Almighty ; abiding beside the protection of the renowned religious law, the poor shall sing of him who

made me.

The name Godama seems

to have been given to

Sakya after his death, when, as Buddhists believe, he

The word translated Almighty
became like God.
has a peculiar vowel-mark that occurs in no other

BUDDHISTIC CAVES AND INSCRIPTIONS.

240

word found

resembles the
tion

Budh inscriptions, and so far it

equivalent Hebrew word. This inscrip-

in the

was found quite

side of

perfect, deeply

being nearly the most

rock-chamber,

the

engraved on the

western of the caves in the picturesque hill about

two miles from " Joonur." All the inscriptions in
that hill are well preserved;

cement having been

laid

a reddish, ochry, hard

over the smooth panels

the rock, and the letters then having

chiselled in

been cut through this cement, so as to preserve the

fine edge of the stone from the action of air and
moisture.

This method of preserving stone affords

a hint as to our Houses of

chiselling of

damp
The

which

is

Parliament, the fine

from our

already suffering

atmosphere.
large temple of this rock monastery

imposing.

The

ported by stone

is

vast arched roof appears as

ribs,

that meet and rest on

if

very
sup-

numerous
of which

on each of the capitals

repose two elephants and two lions, probably signifying the two nations united in worship at this place.
The people who
The whole is tasteful and grand.
formed such a place must have been skilful and in
octagonal

earnest.

the

pillars,

Near

this temple, in the vestibule of

first inscription

was found, there

is

containing the

name

of

which

Godama

a chamber which seems to have

been a refectory. It is fifty-seven feet deep by fifty

On each side runs a stone seat, and there
in width.
are eighteen cells opening into this supposed refec-

From the resemwith a stone bench in each.

blance of the whole to other places now occupied
tory,

by Buddhist monks, there

is

great probability that

BUDDHISTIC CAVES AND INSCRIPTIONS.

241

the ancient occupants of these chambers were also

Buddhist monks.

An

inscription (No. 3)* over the

door of the temple will illustrate in some degree the

Avorship there observed, as

conveys a sentiment

it

which we may suppose was held of importance, since

it occcupies so conspicuous and prominent a position.
Given in Hebrew characters it reads thus:
HtDt:^

mi:^-^ '^v^

ji"is)-d ^:h

penitent, all is but as the early

int^ l^^

dawn

us ; as the

afield of thorn, so are the

vermilion fruit-tree

is to

six divisions [roots']

of my judgments.

let

to

b'\D n:s3

us cultivate the forest

let

O devoted one,

the penitent worship

in silence.

Probably the vermilion fruit-bearer is the pomegranate, which appears to have been the tree both of
and of knowledge with the Egyptians, and no
doubt with the Israelites also. The fruitful tree is
life

symbol of the family and of the blessing of

It seems in this place to
Joseph. (Gen. xlix. 22.)

the

Godama, and in the next

inscription the same word is distinctly used as the
name of a race, which suggests the possibility that
designate the people of

the Parthians (Prath) derived their

same source.

The following

name from

inscription (No. 4)

modification of the preceding one, and in

characters reads thus

mni
(?

iw^i^ niH)

ii^

pt^r.D ]^^ b^:i n^S)

mn mn t^p

^d^ ]di^d

penitent, all is but as sackcloth to the generation of

the vermilion fruit-tree ; and behold, as to be in want
is

my

renown, the praise of the devoted is Kash [or

let the penitent worship [or wait in
;

endurance]
silence].

* No. 10 of Colonel Sykes'.

is

Hebrew

i^ni) n^s DDi''

the

BUDDHISTIC CAVES AND INSCRIPTIONS.

242

The

word, like the

final

of a shape somewhat
opposite direction.
signed,

it

initial,

dififerent,

forms a

cross,

but

as if turned in the

As we must suppose

this

de-

probably stands for another word, which

seems to make in our Hebrew characters linn, the

wanderer^ or turner of the wheel ( ?) a name adopted
by the roaming priests of Buddha in Bhotan and
;

Tibet.

These strange

men

^travel

about, turning

the wheel of prayer like a child's toy in their hands,

constantly muttering the mysterious words,

Om

mani

pad me hum.

These words have received explanations as mysterious as themselves. I obtained a copy

of the words from Darjeeling, which was written by
an intelligent Lama of Bhotan but his explanation
;

is

none, except so far as he states that they are a

prayer for

all

living creatures,

selves being inexplicable.

the words them-

It is beautifully written in

Tibetan characters ; which, being exactly transliterated

Hebrew letters, read thus Din-"'0 IS) ''^Q Din which,

literally translated, is
trouble^ my portion redeem from
into

destruction.

The Tibetans say that the fair high-nosed people

who came from the West and taught them their
were called SaM (or Sacce), This fact is
stated by Csoma Korosi, who resided amongst them
The heaps of ruin and rubbish
for three years.
which they venerate and call mani (my portion [?])

religion,

are probably similar to the objects of worship which

formed part of the idolatry with which Isaiah upbraids the Israelites

by

The name

is lost

number" indeed, it conveys no

but the term in Hebrew is m'nz, a short

translation

idea to us ;

"

(Ixv. 11).

that

pronunciation of mani,

my portion,

that

is,

ruin.

Z
o
o
h
<
LiJ

_J
a.
ui

h
I

UJ

>
<

o
a:

BUDDHISTIC CAVES AND INSCRIPTIONS.

But, to return to our inscription No.

Sah here

is

4.

243

The word

evidently equivalent to sackcloth, and

suggests the probability that Sakya derives his

from

this sign of

mourning.

Kash, as a name,

refer to the ruin of Benares

The

inhabitants

that

of

We

may

by some catastrophe.

now

city,

amidst extensive ruins, are

name

partly

rebuilt

called Kashi.

still

have in inscription No. 4 the important fact

that the vermilion fruit-tree symbolized the generation

then existing.

Inscription No. 5 reads thus

IT

ITS)

'Qi

ti'n

Silently gather

TIT

no

/imn '^n^ >^

^p n:^

'2'p 'b

together, alas for

')^^

me !

w^p

't^n

^b r\y

osnn

the calamity

my

renown, in the overturning of the

injury thereof the grievousness of my lamentation
was my hailing, the blood of his purifying was the

of

this injury is

sprinkling of woe.

The

inscription No. 6

was

also

found in the temple

under the fort at Joonur. In this temple there stands

one of those remarkable emblematic monuments which
the natives called dhagope^ supposed always to indicate that some sacred relic of Godama is deposited
beneath.

The

plate opposite presents a

rough drawing of

this relic-chamber erected in a recess of the temple.

We

here see probably the earliest specimens of Gothic

arches in existence, which, together with Fig.

2,

be-

longing to the exterior of the same temple, indicate

pretty plainly that

we Western Saxons

derived our

Gothic architecture from the same source as our

ancient brethren the Saxons of the East.
We had

imagined that the idea of the arch was borrowed

from the outstretched arms of forest trees, meetinor

e2

BUDDHISTIC CAVES AND INSCRIPTIONS.

244

embrace but we find that the Saxon

Buddhists of the East meant to represent an inverted
ship by their Gothic arch, in reference to the salvation of the righteous family from the Deluge by a
ship or ark; and the idea intended to be conveyed
was that of the protection Heaven affords to those
as if about to

who

fly for

refuge to the

Ark

provided.

An

idea

surely as proper to our churches as to their dark

temples in the rock.

The

chunamed, and
painted in small squares; each square having within
it concentric circles of white, orange, and brown.
These colours, squares, and circles have meaning
here, for the temples of the Buddhists, unlike our
own, admit not of ornament without significance.
ceiling of this temple is

Probably the three

flat,

circles enclosed in a square repre-

and Hades as existing under

one dominion, perfect and equal, like the vision of
the spiritual Jerusalem in the Apocalypse, which is
The colours would signify
described as four-square.
The initial letter of
purity, love, and humanity.
Inscription No. 6 is M, in the form of a votive
Four pieces of fruit
off*ering of fruit in a basket.
sent Heaven, Earth,

stand at the top, either to signify four persons, or the

four divisions of the worshippers, and the dedication

of their works unto the divinity.

We

are reminded

symbol of the words of Amos addressed to

" Thus hath the Lord showed unto
the Ten Tribes

by

this

me^ and behold a basket of

summer fruit. And

he said,

Amos, what seest thou ? And I said, A basket of summer

fruit. Then said the Lord unto me, The end is come upon
my people Israel (Amos viii. 1, 2.) May not this

BUDDHISTIC CAVES AND INSCRIPTIONS.

245

signify their adoption of Cain's offering of the fruits

of the ground, and their rejection of the prescribed

typical

of animal

sacrifice

atonement

It

at

is

least

the

as

life

medium

remarkable that

of

the

founder of Buddhism thus expresses the fact of the

commencement

new

of a

from the inscription No.

characters, reads thus

D^

^:nt:r irr^HD

we find
our Hebrew

religious era, as
6,

which, in

o'r'Qti;

i^nsB

'jj')");^^

vdih

ddt

change of ITash* being effected, my doctrine was

extended that the people who worshipped-\ me might
Sis inflictions
moreover worship the Almighty.
stripped me naked; he who is my hing, according to

T/ie

made us fruitful ;

his graciousness,

the people dealt

bountifully with me.

Here we have further evidence that some

cata-

strophe, in relation to the holy city Kash, over which

Godama was
worship.
in

king,

gave

rise

to a

In succeeding inscriptions

what the change

consisted.

We

new order
it

of

will be seen

might speculate

concerning the nature of the catastrophe referred

to.

Certain passages in the inscriptions mention

while others frequently allude to water, as

if

fire,

both

and water had been engaged in the destruction.

Possibly some such cataclysm of the Indus then
occurred as happened at Ladak twenty years ago.
During December, 1840, and January, 1841, the
river was low.
A orlacier had formed in the vallev
of Khunden, shutting up water enough to fill a lake
twelve miles in diameter and two hundred feet deep.
In the following June this weight of water suddenly
fire

* Or, the grievous change.

Or, submitted quietly to him.

BUDDHISTIC CAVES AND INSCRIPTIONS.

246

and rushed towards the sea in one

sublime irresistible wave, sweeping everything before
it from Ladak to the Indian Ocean
a space seventeen hundred miles in length.

burst

its barrier,

The

origin of the Buddhist religion

but there

mists of time ;

is

is

hidden in the

a tradition amongst the

Buddhists of Northern India, which, together with

the evidence here given,
subject.

The

tradition

may throw some

is

light

that their religion

primitive worship, as observed

on the
is

the

by the children of

Now, whence was this notion derived? Who

was Seth^ and what was his worship? He was the
His name signifies set^ or apfourth son of Adam.
Seth.

first

who

used the name of Jehovah in their worship, for

it is

pointed.

said:

'^

His descendants appear to be the

And

he called his

was born a son; and

name Enos; then began men to call

to Seth also there

upon the name of Jehovah." (Gen. iv. 26. Heh.) In

keeping with this, the word Jehovah does not occur
in Genesis before this passage

a reason rather un-

reasonably assigned by some persons for supposing

the former parts to have been written

by

a diiFerent

The progenitor of the Hebrews, Eber, is

traced by the writer of Genesis through Shem in a
Now, let us imagine a dedirect line from Seth.
vout Israelite, who, like the Ephraimites, had already

hand.

repudiated the pretensions of the house of David,

being a leader of his people, and yet frustrated in his

endeavours rigidly to maintain the Israelitish worship,
or any other, by some sudden stroke of Providence

which rendered

its

observance impossible.

from the bonds of the

what can we imagine more

his nation being thus set free

Hebrew, or adopted

ritual,

He and

BUDDHISTIC CAVES AND INSCRIPTIONS.

247

probable than that he should regard the force of

cir-

cumstances as a proof that some other mode of worship

was demanded by the Almighty? And if so, what

more likely than that he should revert to what he
supposed to be the earlier patriarchal worship, which
appears to have commenced amongst the offspring of
Seth? Residing now with his brethren amongst a
people who reverenced the name of Seth, and called
themselves Sethites, and believing themselves, as the
people of Northern India still do, the direct descendants of Adam's holy son, what more natural than
that he should claim kindred with them? He might,
indeed, represent himself and those with him as of
greater sanctity than others, seeing that they had
come into India from the country of the holy mountain, where Adam was supposed to be interred, and
where the holiest Sethites dwelt.*
We suppose
Godama endowed with enthusiasm, piety, and influence; no greater than is proved by all we know of
the history of Buddhism, if we suppose him to have
re-established

what he believed

to be the primitive

worship, only with the exception of animal sacrifice,

the suppression of which, circumstances imposed by

Providence had rendered necessary.

The promise of

the incarnation of the Messiah he might believe to be

fulfilled in his

own

and think that

all

person, as the accepted

Buddha

the blessings entailed on the seed

of Isaac pertained to

him and

his disciples.

If

we

mistake not, these rock-records contain appeals to

name of Jehovah as the Disposer

and we know that Buddhism contains

the

* See Universal History,

vol.

i.,

of

all

events,

the sentiment

and Asiatic Res.,

vol. x. p. 136.

BUDDHISTIC CAVES AND INSCRIPTIONS.

248

by

SO well expressed

Senault, and

Pope: " God applies Himself to

their operations

by

plagiarized

creatures in

all

and, without dividing his unity or

weakening his power, He gives light with the sun, He

burneth with the fire. He refresheth with the water,
and He brings forth fruit with the trees/** Buddha
is so far like the Messiah that he is born of woman,

and

in

human form conquers

sin.

In his

own person

he endures a baptism of suiferings, and teaches that

the true

life

death of

self.

God

and
The term Damma^ employed by Bud-

is

return to

in the negation

dhists to signify worship, designates also all that can

be conceived of virtue, reverence, holy mystery, and

Regarding

conformity to Heaven.

word,
object

it

it

as a

Hebrew

serves to express a silent waiting on the

of reverence, and a process of thought

by

which the meditative soul becomes like the object of

An intelligent
its worship, as by an actual reflection.
Buddhist would regard devotion as an endeavour of
the soul to see

itself

in the Divine

Mind

as in a

mirror, just as the clear heavens appear at one with

the calm deep.

Water permeated with

light

would

convey the Buddhistic idea of the soul's absorption

into Deity. The universal benevolence of early Buddhism, the reverence for

life,

the adoration of one

God, the reunion with Deity through the observance

of every moral and religious law, would lead a serious

mind to hope and believe that all true followers of

Buddha would fully have believed in Christ our Lord,
had

his character

been fully known to them.

* Use of the Passions, by

Earl of Monmouth,

p. 11,

J. F. Senault, pdt into English

1649.

And

by Heury,

BUDDHISTIC CAVES AND INSCRIPTIONS.

it

is

249

a happy thing to believe that the multitudes,

amountino: at one time to half the inhabitants of this

were mostly converts to the benevolence of

Buddhist doctrines, and may be finally judged as in
a measure partakers of the spirit of Him who really
earth,

took away sin by the sacrifice of Himself.

We

on Buddhism,

will not, however, here enlarge

but proceed, by other inscriptions, to show its connexion with Israel. The following inscription (No. 7)
is

imperfect, but the first

two

complete; the

lines are

by

lacuncB in the other lines are indicated

Hebrew

transcript, in

characters, reads thus

rMT\^ ]v^

n''

r^nr^r^i

r\:h^

TTiV

an^

in'

'ir

Dnnt^^n

r^'pyn 5

niti^n

niD n^i^ a: an^s

n: rwr^

di

in dsjd
i?^ d^ rv^

"-t^^p

1332

nm n^vr\ >T7
mn

.13 ns'' ij^

hid n^-n

'Tvz r\^'i Jinn

(1)

rvTi r^p'

injii
anin inn

ny

nin

"nn

mn^

')y)r:i'^iJD ^u;3:
^''irr\ "rn^

dots.

^m^^

i^mn oi

r]w

ns

strangers bore rule; their oppression, the calamity

my chosen ones, was their rejoicing, their speech was

Pr'tha [Parthian (?)]. The bringing forth of Badh
was as the violent severance of the Remnant occupying
Kash, the abode of Jews, their own people.
(2) We
were put to silence they decreed destruction to us a
the Euler
strife of blood brought them to an end
of

obeyed.
is

He whom my

an overflowing

sea,

soul seeks,

Jehovah

is

whom we

Light ...

worship,

(3) his dis-

tinguishing religious ordinance produced union, and the

causing
mere humiliation of the inhabitants of Kash
procalamity
for
their
equality became my splendour;
subduced union. (4)
thou waitest in silence,
.

The

250

BUDDHISTIC CAVES AND INSCRIPTIONS.

The decree of their mouth was baldness
moreover, the bowing down extended my research, the
calamity was equality
surely their setting at liberty
missive one.

was here becoming.

Thou wast made

(5)

comfortless

the infliction of our calamity, even the necessity of the

became my fruit. The Feast of the Covenant

was neglected, my house had obeyed; the calamity

injury,

caused

it

to be neglected

behold, there was great

afflic-

tion within us.

If this bare rendering be correct,

we have

the

demonstration required to prove the Israelitish origin

of these strange inscriptions for here the Jews are
;

by the authors of the record acknowledged as their

own people, though opposed to them.
The word
translated Jews is very distinct.
The word given as
Jehovah is peculiarly pointed, and preceded by a sign
Yod, found in no other instance in the known
Budh inscriptions, and therefore of doubtful meaning.
The initial letter is J, the middle one o, with the i
point, and the third v or w^ also with the i point and
with an open base, giving the word altogether an
unique character, which reminds us of the Jewish

like a

usage in pointing this unpronounceable Name,

quiring it to be read by the substitution of a
sacred word.

reless

In pointing out the connexion of the

worship of Jehovah with the family of Seth,

it

was

word might be expected to

appear in Budh inscriptions, and I think it will be
found unmistakeably in some of them to which we

indicated that this sacred

shall refer.

am

not aware of any previous attempt to trans-

preceding inscriptions.

late the

The

transcription

was made from the Budh characters into those of

Hebrew at first without the slightest idea of making
\

jO

a.

'

-a

r<

-:?

-f

-^

-^

4i^

'-)

4)

-o

4^

-<
"P
.J)

ffi

<
X
OQ

-0

-T^
T_D

cfc

J
>

DC

ce

rO

-^

>

-n
^

-P

,1

-5

-^

r<

'^

io

-^

^
r<

<

r<

-3

'-0

Mj

T-^

H^

'33

3>

S3

-^

<

1:

lO

-I

U2L

'^

3"^

~P

<
5

u.;
"D

^J-^.

'"^

.-,

1^

-D

-'-P

-^

"^
r^

"^

-^

-<

i-<

.^

^-^

CM

p
r-L

.:

,-f-

^
'^

^-<

:2

<

^s

<

"7

-?

-,

J
-^
fa

r--

-<

'o

r^

^
.

^
00

BUDDHISTIC CAVES AND INSCRIPTIONS.

Hebrew words

of them, but merely because

letters are the oldest,

we

into connected

Hebrew

except perhaps the Sanscrit, with

Now,

powers positively defined.

cumstances,

251

under these

if,

cir-

find the characters resolve themselves

Hebrew words,

there

is

an incalculable

probability that those words were intended to be ex-

pressed by them.

Lest, however, this should only be

a wonderful coincidence, let us test the matter by

transcribing other inscriptions in the same character.

There was one found in a

by Captain

J. S.

orood state of preservation

Burt, at

By rath,

near Bhabra, be-

tween Delhi and Jeypoor, which Captain M. Kittoe

endeavoured to translate according to the approxi-

mate resemblance of the words to Sanscrit or Pali,

But
as read by himself and corrected by Pundits.
undoubtedly he has mistaken the powers of some of
the letters, and fused the words together in a manner
that a full analysis of those words will by no means
warrant.
But, whatever their meaning may seem to
be by combining the words so as to form approximations to Sanscrit, the transliteration into Hebrew
presents a clear sense in keeping with the inscriptions

already given.

That such readers as may be qualified and disposed

may compare the original with the transcription in

Hebrew

characters,

d^

facsimile of the inscription

is

an-

nexed, as given in No. 202 of the Journal of the Asiatic

Society of Bengal.

The

convenient comparison.
first line

seems to be wanting, the stone being broken

at that part.

Museum.

numbered for more

The commencement of the

lines are

The

inscribed stone

is

in the Calcutta

corrected reading of the last four words

BUDDHISTIC CAVES AND INSCRIPTIONS.

252
is

given from the Asiatic Journal, 1855, No. IV.,

p. 324.

Inscription found at Byrath,

modern Hebrew characters

r.Dn ^D\s riDi

n^

roDn:) 'inD 'n:^n

n:''

t:r^n

n^

HBi

(1)

n^

id:^;

'3'^

name

of

ni

my

'''?^^

t:;p

ini

for the people, the

father's nation

Badh

but

(t:::^

^:i

m3i

iv:

Magadhim,

decided their

it

thy perfection, a life of

calamity and pain is thy perfection (2) and that which
is the token of the high-place [hamatK], shall be thy
Damma is the
mark, even the wrath of Buddha.
thereof; the
revelation
name I have devised for the
place of the spreading of thy hand is surely that of a
cause,

brother

yea,

is

high-place.

(3)

At the

elevation of

Budhen,

ting-up of the alabaster [image] of

Su

there shall be the sign

is

My

whose worship [^damma]

to

surely

it

him

is

is

wise,

mark

it

as a high-place.
is

God

the wall of defence

I have set up, I have set up

God of my wrath

at the set-

[calamity], at

hotness [wrath] shall be that which

what

is

[Jah],
(4) for

strong

the sign thereof.

the

Why are

the portions [mani] of the high-place those of utter

destruction ?
God, my ruin and lamentation are a
memorial of Kash.
(5) The years of the suffering of
Gath, with the oppression of the times of Gomatta^
were mine [or are upon me] behold they are set up,
;

and the breaking of

my

speech

is

^n:^

njrn:)! >^>:)^^^

>^^n

8 nirt^

w >n ^ori

^m

tjdj-i

'':)J1^^ Ji'^tr^n

ninn Dinn

w t?

Dn:)D ayb

n:ij< ^:t:; in"'

nnn

D?::i

'^3

mnn

There was destruction

the

DHjinni u?^ d;;

"in ^i^

transliterated into

appropriate for the

BUDDHISTIC CAVES AND INSCRIPTIONS.

going up,

(6) as to

selves.

the hand alike of Moses and your-

you by the exaltation of

will greatly multiply

Budhen, by

setting

worship

wonderful,

is

up the

The

gifts of the high-place.

God

of

my

oppression

these

are as the waters of (7) the affliction of thy proving

ruin

my

is

me; thy

a propitiation with

possession.

253

my

father, their

ruin

is

the

become

lamentation

is

the

calamity the woe of which was thine, but the praise

of Jehovah redeemeth

(8)

he hath made known the

wall of defence, even the doctrine of thy Saha, even

the doctrine that

might. [Dan.

vii.

is

7.]

rock

[or protection].

them

in the

thine

own

Why ?
my

name appointed

the high-place

Because

my

sea

is
is

my
my

father I have dismayed

[or, I

have made

my nation

their dread].

[The

We

last three

words are nearly obliterated.]

here find a people

to say, noble.

Magadha

is

(Heb.)

called

Magadhim^ that

is

This agrees with history, for

stated in the Pali Buddhistic annals* to

be the kingdom whence Buddhism was introduced

from these annals, that

some of the sacred books of Buddhism, the Singhalese

into Ceylon.

It also appears,

Atthakatha^ were, according to certain peculiar rules

of grammar, translated by Buddhaghoso into the lan-

guage of the Magadhi, which

of all languages.

This

is

is

stated to be the root

supposed to be

Pali, or

more properly
Pracrit, the dialect of Magadha,""
This word Pracrit rinDn"13 is, literally, the jfruit of
separation, and points at once to a Hebrew origin;
and the fact that the inscription just given was addressed to the people of Magadha^ affords a demonstration that Hebrew was their sacred lano^uao^e at
least
so that we may fairly infer that the Magadhi
language, said to be the root of languages, was
''

* See An Examination of the Buddhistical Annals, by the Hon.

George Tumour. Journal of Asiatic Society, No. 67.

BUDDHISTIC CAVES AND INSCRIPTIONS.

254

Hebrew.

May we

suppose that the so-

not, then,

called Pali is only the transfusion, for the

of

Hebrew

roots

most

part,

into Palic Sanscrit, the aspirates

being softened down, just as those of Latin are in

Italian.

The kingdom

of

Magadha was

province of South Bahar.

in

Anu-Gdngam^ a

It is said, in mistake, to

be

from the Magi (wise men), who came from

the Saxon country, Dwipa-Saca^ and settled in the
country previously called Cicata^ from which its prinAccording
cipal river is named Cacuthis by Arrian.
so called

Kemper, the Japanese have a tradition that Sakya,

the teacher of Buddhism, was born in Magatta, The
The Arabian
Chinese call it Mohiato and Mokito.
and Persian writers convert the g into 6, and call it
Mabada,*
The inscription found at Byrath has the vowel
marks more clearly and neatly engraven than those
district, and the inof " Joonur," in the '' Poonah
formation it contains distinctly associates the names
Badh and Buddha with that of a people to whom the
lifting or going up of the hands of Moses was sigto

^'

nificant of

superiority over all adversaries.

This

idea could only have arisen from a knowledge of the

circumstance recorded

in

Exodus

(xvii. 11),

where

Amalek when
Moses held up his hands and when they sank down
from weariness, they were supported by stones placed
it

is

stated that Israel prevailed over

;

under his arms.

alluded

to.

This fact also seems to be here

The name

of

Moses

alone,

however,

being unmistakeably found in this inscription (line

* As.

Res., vol. ix. p. 33.

6),

BUDDHISTIC CAVES AND INSCRIPTIONS.

255

was addressed to a people who

The association of water with a
revered this name.
rock also reminds us of the rock smitten by Moses.
The word Badh^ which we found in one of the in-

is itself

a proof that

it

scriptions at Joonur,

is

We

word

know

that this

here again presented (line 1).

signifies the incarnation of

the Deity, according to the creed of the Buddhists,

Buddha being
in

generally understood to be equivalent

meaning, though

admitting

of

application

to

various persons attaining a peculiar degree of sanctity

by pious contemplations. The Hebrew meaning of

the word m, Badh, is perfectly in keeping with its
Buddhistic use, as

it signifies

a state of separation or

Our word
Hebrew word

abstraction, a standing alone or apart.

bud expresses the same idea as the

for

we

a tree,

A like

used to signify the shoot or branch of

and in the plural is applied even to princes.

find

word

it

signifies

or original existence.

anything having a new,

Badh

or

Boodh

is,

distinct,

then, the

peculiarly sacred person worshipped in the

manner

by the word Damma^ a name for the worship, which it appears was invented by the author of
the last inscription, a word sufficiently expressive of
dumb and inactive waiting, in consequence of some
terrible calamity beyond the help of man.
The
Psalmist uses a form of the word when exhorting the
devout to wait on Jehovah. In this inscription the
word Bamath, occurs (line 2). This word is onlv
the fuller feminine form of the word Bamah, the
name applied by Ezekiel and other prophets to the
worship in high-places, of which the Israelites or

indicated

Ephraimites, as distinct from the Jews,

who adhered

256

BUDDHISTIC CAVES AND INSCRIPTIONS.

Buddhism

to the house of David, were gnilty.

form of

tainly took this

Bamath very

idolatry,

and

the

cer-

word

appropriately stands in this inscription

as applied either to the system of worship or to the

According to some lexicographers,

used to signify the high altar erected in the

place of worship.

the word

is

The word Yoovah is also distinct

in this inscription (line 7), and could be expressed
in Hebrew letters only by Jehovah, with a different
pointing. Gomatta is a name full of circumstance. Probably he was the Magian who pretended to be Bardes,
place of worship.

the son of Cyrus,

whom

Cambyses, his brother, had

His name and usurpation are men-

secretly slain.

tioned in the Behistun inscriptions.

to destroy all the people

who knew

He endeavoured
the real Bardes.

under his influence, revolted from Darius,

son of Hystaspes (Dan. ii. 2), while he was at Babylon
(522 B.C.) so it can be well understood how troublous
were his times, since Darius mustered all his forces to
As he was a Magian, and seems to
encounter him.

The

Sacoe^

have been in the midst of the Sacce^ or at least arose

amongst the Arakadres {Ariaka-ana) mountains, the
Sacae must have been involved. These mountains are
close on Drap-Saca^ or Dwipa-Saca^ whence the Sacas
Gomatta subcame into India, as already shown.
dued Persia, Media, and all the adjacent provinces.
He seems to be the same as Smerdis* There is
another word, namely,

(line 4), of peciiliar sig-

It is still applied in

nificance.

other countries where

* See Behistun
and Herod.,

Mani

iii.

Northern India and

Buddhism

prevails, especially

Inscription, Journal of Roy. As. Soc, vol. xv. p. 136,

70.

BUDDHISTIC CAVES AND INSCRIPTIONS.

257

and Bhotan, as the names of those mingled

heaps of broken things which are raised up in notable
places and hills, as objects of peculiar veneration, the
devout always muttering their prayers at approaching them, and never passing them but on the right
The Israelites, as already stated, worshipped
hand.
objects of a similar name, as we learn from Isaiah
Ixv. 11, where the word in our translation is renOf these Mani further mention
dered " number^

in Tibet

will be

made

another place.

in

Can we, with such evidence before us, doubt the

connexion of Buddhism with a Hebrew people, in
From Ezekiel we
its earliest appearance in India?
learn that the Ten Tribes, to whom he addressed his
warning and denunciations, would go and serve their
idols (xx. 39), and yet he says, "That which cometh

mind

into your

shall not

be at

all,

will be as the heathen." (xx. 32.)

that ye say,

we

Thus intimating

though adopting a new mode of worship, they

should nevertheless be remarkably distinguished from

that,

the heathen in general.

The people

to

whom

tainly established a

even

now

our inscriptions pertain cer-

mighty

religious system,

which

prevails over nearly a third of the inha-

bitants of the earth.

person in the form of

The inhabitation of a divine

Buddha seems like a fulfilment

of the Israelitish hope concerning the Messiah ; but

the remarkable declaration of Godama, as preserved

in the sacred books, should not be overlooked, for he

Buddha was yet to come,

Bagava-Metteyo.
The meaning of those

stated that the ultimate

namely, the

words

is

not known, but the resemblance of Metteyo

258

BUDDIiiSTIC CAVES

to Messiah

meant

is

of these

is

worthy of

AND

note,

INSCRIPTIONS.

and certainly the term

The sound
words would be most nearly conveyed by
to desio^nate a divine messenger.

i;7[0D-niNj:i,

signifying, In the excellency or victory of

Branch or Plant, reminding us of the language addressed by Ezekiel to the elders of Israel, when, having
his

predicted their defections, he foretells the restoration of

blessings to the shattered flock:

"They

shall

no more

be a prey to the heathen, neither shall the beasts de-

vour them; but they shall dwell

shall

make them

afraid.

safely,

and none

up a Plant of
and they shall no more

I will raise

renown [^tOD Metteyo (?)],

be consumed of hunger in the land, neither bear the
shame of the heathen any more." (Ezek. xxxiv. 29.)

similar prediction

is

found in Isaiah

xi.

" There

come forth a rod out of the stem of Jesse, and a

Branch out of his roots." Sakya planted a branch as
a symbol and a prophecy. This Godama, or Sakya, who
is the Buddha worshipped in Ceylon and Burmah, was
King of Kash, and the same Godama, or Jaudama, to
whom is attributed the founding of the rock chambers
shall

of Jenoor (or Joonur), according to our first inscription

we, therefore, possess presumptive evidence that

he was a Hebrew.

and beautiful

There

is

enough of the sublime

in the doctrines of this

Buddha

to

account for their rapid diffusion amongst a people to

wdiom self-negation, equality, patience, benevolence,

and reverence for life came recommended by the high
pretensions to direct inspiration and the possession
of Divine virtues, by the contemplation of which
the human soul might be divested of all its earthliness and lose itself as if by absorption into the

BUDDHISTIC CAVES AND INSCRIPTIONS.

259

the highest teacher and

most
glorious deliverer was yet to come in the BagavaMetteyo^ which, as Hebrew, means precisely what the
prophets of the Old Testament predicted in relation
to the Messiah. It is not improbable that the Bodhttree {hodhi^ branch [?]), under which Sakya is said

But

Eternal.

still

and also the branch planted by

the relic chambers and memorial tumuli of Buddha,
and sent from Central India to Ceylon on the establishment of Buddhism there, all had a prophetic sig-

to have meditated,

nificance in reference to the incarnation of Divinity

This Branch of renown in the

yet to be expected.

Buddhist

soil,

the people,

is

planted as

if

amidst the divisions of

associated with the one wheel,

the

fourfold wheel, the wheel of teaching or penitence,

monogram

Godama, signifying Godlikeness,

the fourfold sign of power around the wheel, the
sacred tau, the winged bull, and the sacred mount for
all these symbols are seen together in an ancient Buddhist medal, and the Branch there, as seen at the end
the

of

form of a mystic cross,

the most sacred of symbols amongst the Buddhists.
There is reason to believe that some great natural

of our introduction, takes the

calamity, as already shown, gave rise to the incul-

Godama.
Probably some extensive natural phenomenon, such

cation

of

the

self-denying

doctrines

of

as an earthquake or a vast inundation, producing a

necessary and immediate

servances was taken
doctrines promulgated
in the inscriptions,

burning.

change

religious

ob-

advantage of to enforce the

by Godama.

however,

But, before

in

we

is

The

always to

reference
fire

and

seek for further indications

s2

260

BUDDHISTIC CAVES AND INSCRIPTIONS.

of the circumstances under which the existing form

Buddhism arose, attention should be directed to a

country named Gath in the By rath inscription, line 5.
This must be the land of the Getoe^ or Geti^ a Gentile

of

name, precisely similar to the Gittite of the Bible.

(2

Sam.

vi. 10, 11, 15,

18.)

From

it

ap-

Now,

this

this land,

pears, the author of the inscription came.

was the early seat of the Goths^ and in the immediate

neighbourhood of that of the Sacce, It is not improbable, then, that the house and lineage of the modern
Saxon Gothas, with whom our interests as a nation
are so well allied, may be traced back to the land
from whence the metaphysical religionists and strongminded civilizers, both of the East and the West, have
In the Buddhistic inscriptions on the rocks
sprung.
of India, at least, we shall find that the Goths and
Saxons were associated in the establishment of a
religious dominion extending from Bactria to all
Philologists have discovered
parts of the East.
that both the eastern and western civilized nations
have derived words and thoughts from some common
What if this
source, called by them Indo-Germanic.
source should prove to be mainly Israelitish? Would
not this prove the

literal fulfilment of

prophecy with

regard to the influence of the dispersion of the Ten

Tribes amongst

We, at least, find

an ancient Gothland^ as well as a Saxon race mentioned in the earliest records of Buddhism; and this
Buddhism is, I conceive, unmistakeably connected
The
with a people using the Hebrew language.
name of Goth, as already surmised, was probably
all

the nations?

transferred from Palestine to the neighbourhood of

BUDDHISTIC CAVES AND INSCRIPTIONS.

261

the Caspian Sea, where the Getcs and the Saca^ the

Goths and Saxons, are historically found together.

If, as we suppose, the house of Isaac, as Hosea calls

Ten

went into the country of the Getce,

they must, according to this hypothesis, have found
there multitudes descended from the people witli

the

whom

Tribes,

With
the Gathites their heroes did valiantly amongst them
Samson was born and trained; from them came the
their forefathers mino^led in Palestine.
;

giant

whom David

slew; and from them, also, David

afterwards obtained some of his faithful body-guard.

Theinhabitantsof the country of Gath, or Goth, spoke

the same lanOTaofe as the Israelites. There is another
people

who formed

dhists,

namely, the Jains, as they are

They were

a sect amongst the early

distinct in origin

now

Bud-

called.

from the Saca and the

and were probably Greeks, or Javans^ a designation well known in India, and probably corrupted
In this origin we obtain an explanation
into Jains.
of their great excellence in architecture and sculpture, as seen in their vast temple at Allora,* and also
of their worship of the fecundating Power which
was worshipped by the Grecians, or at least by the
Thracians and Phrygians, many of whom were left
in Western India by Alexander.
It is interesting to find that the Gothic and the
Saxon races are as well known in Asia and the far
East as in Europe and the far West.
They overthrew the Greek and Syrian dominion in Bactria and
India, and overran Asia in the vigour of their conGetcs^

* This temple, witli its splendid statuary and noble columns,

out of solid rock and polished in every part.

is

hewn

BUDDHISTIC CAVES AND INSCRIPTIONS.

262

Europe in later times, infusing

peoples become utterly effeminate

quests, as they did

new manhood

into

and corrupt.
The Saxons of the East became nominally Buddhists, the Saxons of the West became nominally
In both directions they have been, and
Christians.
are, the missionaries of thought and charity to the
world.
If, as we believe, they were derived from the
apostate house of Israel,
fulfilled

concerning

Israel,

we

see

those

prophecies

which, as to general import,

declare that, though absorbed amongst the nations,

name, they are yet the seed preserved

of God, and by no means to remain unfruitful in the
earth, but rather, as having amongst them the blessand

lost as to

ing of Joseph, are to realize a multitudinous increase

and prosperity.
The prophecy of promise
som and bud, and fill the
fruit." (Isaiah
filled

ii.

6.)

And

said, " Israel

face of the
if

shall blos-

world with

that prophecy be ful-

or fulfilling in any people,

it is

the Saxon.

In

the East they have not been unproductive of good

for they not only

jruit,

promulgated a creed that

from death, but they infused an energy

of mind into their metaphysics only less refined than
that of Germany, and a working power into their
promised

daily

life

life

only inferior to the practical industry of

England.

We

believe that the earliest Buddhists of North-

western India were Saxons, sent forth into the Eastern

world to prepare the ground for the missionaries of
the West.
still

We

extant in

have proofs of their religious prowess

all

Eastern Asia.

The

influence of

BUDDHISTIC CAVES AND INSCRIPTIONS.

263

two thousand years ago is still felt in India,

Ceylon, Burmah, Siam, and China. They broke down
caste and destroj^ed brute worship, by demanding
thought as the foundation of belief, and by teaching
equality and good- will as the ground of moral excellence.
Their disciples and descendants still profess
to be open to new truths, and they are expecting
another Messiah.
They everywhere multiply books,
and teach their children to read. The ground they
occupy lies fallow, but ere long to be broken up to
their efforts

receive

the seed

of a heavenly harvest.

On

the

vigorous oiFshoots from the same stock have been

which shall expand until they overshadow the whole world with
fruitful branches.
The Saxon tribes, like those foreshadowed in the forms of life seen in Ezekiel's vision,
have mingled with the cloud of people from the
IS'orth, and imparted to races, otherwise too sensual to
be anything but slaves, an intellectual and characteristic independency of spirit.
They have gathered
spoils of language and thought from all the successive races that have held dominion near them.
They have conquered all the conquerors. The kings
of Assyria, Media, and Persia subdued them only to
be supplanted by them. Grecian prowess and intellect lived only till the Saxon energies were fully
kindled by contention with them; and now the
writings of their sages live but to illustrate the
Saxon Bible and discipline the Saxon intellect.
grafted those buds of the tree of

The study

life

of the forces inherent in creation goes

along with the unshackled teaching of revealed doctrines, for these teach

men

understanding, and to seek

264

BUDDHISTIC CAVES AND INSCRIPTIONS.

the laws of
in

God

in the

works of

his hand, as well as

the logos of reason addressed to their moral con-

Hence the best believers are the best

explorers, expositors, and practical workers, for they
are working with knowledge of God's methods; so
true is it that " He hath showed his people the power
sciousness.

of his worJcs^ that he

heathen" (Ps. iii. 6.)

Roman

may

give them the heritage of the

valour merely prepared the

and now,

way

for

Saxon

twenty centuries of
social metempsychosis, the Saxon race, bearing physical and intellectual regeneration in the manliness

advancement;

after

of their social institutions, scientific enlightenment,

under the guidance of an allwise Providence, hold dominion over those Indian
nations from whom their forefathers seem to have
obtained some of the germs of their civilization and

and

religious faith,

thus

we

believe

is fulfilled

tered seed should

fill

the promise, that the scat-

the world with fruit.

265

CHAPTER

XII.

THE INSCRIPTIONS AT GIRNAR AND DELHI.

Before proceeding

serve further to ilhistrate Buddhism,

contemplate with interest what

First,

we

ask,

what

which

may

we may

well

to other inscriptions

is

we have

already seen.

meant by those vast mounds

and strange memorial heaps of ruin held sacred to

desolation and to Buddha? We shall find an answer
at full in the rock-records before us, and also in the
fact, that heaps were to be the signs of the progress
of the

Ten Tribes

in their

by the prophet Jeremiah

wanderings, as intimated
(xxxi. 21).

Seeing that

from the earliest period of the Saxons they may be

traced by similar signs, as we discover in Moecia,
Scythia, Cabul, Western India, Saxony, and England,
can we avoid an inference that the Lost Tribes and
the Saxons were related, not only in those

way marks, and

relics,

tokens of their dispersion, but also in

their origin, as a distinct race?

Such memorials have

always marked the Saxons, until the religion of the

Highest taught them to build churches. And now
those churches, in their arched and Gothic gloom,

remind us of the cavernous cathedrals of Kanari,

Karshi, Ajanta, and Junur.
True, our churches are
illumined by a more radiant lamp of life than that of

THE INSCRIPTIONS AT

266

Godama; but yet

and budding
and perpetual light seem fa-

his prophetic branch,

and expanded lily,

miliar to us and the orient wheel, chiselled in rnarble,
seems uplifted as a window, to receive the coloured
rays, in which the light of heaven is softened to our
cross,

vision,

while

serving as a sign of the preserit

still

We

Spirit that rolls all the worlds along.

could induce those earnest Saxons

of the East to

carve the mountains into temples, and

selves in

gloom?

mystery of
Avith

all this

too, felt

immure them-

the burden of the

unintelligible world."

Perhaps,

a terrible sense of the sinfulness of their hu-

manity, they
yet,

They,

''

ask, w^hat

felt after

seemingly

left

the Almighty Deliverer, and

only to the deluder, they, with

glimmering lamps, sought the Author of light and

heaven in caves and dens of the earth.
They believed in the Everlasting as the Ever- changing, and
held their creed with the reprobate tenacity of des-

To them

peration.

the charity

God was not

that makes men's homes lovely, by making
the humanity of

worship consist in working together for each other's

happiness; and so they rested their souls in darkness,

expecting to become more Godlike by becoming

in-

human.

all

Their devotees taught social duties to

but themselves.

They must have once entertained

grand hopes of an especial favour in the sight of

Heaven, but found their aspirations met only by
They adored
calamity, and so they worshipped that.
Ruin, and their holiness was the extinction of their
They found this life vanity, and sought their
hearts.
To them Omnipotence was
perfection in abnegation.
desolation, and the Immanuel they chose for themselves was a mad prophet, who taught them that

GIRNAR AND DELHI.

267

nakedness and suffering, emptiness and death, would

lead

them

to the possession of

an eternal

state of ab-

Thus

straction in perpetual fellowship with solitude.

was

unto them the prophesied " days of

fulfilled

" the prophet should be a fool,

tation,"

when

spiritual

man mad

visi-

and the

for the multitude of their iniquity

and the great hatred." (Amos

ix. 7.)

Still

Godama

appears to have taught, with the shadow of an eternal

Heaven would

truth, that resignation to the will of

secure victory over sin and death.

According to the

Litany of the Tibetan Buddhists, Godama professed

upon himself the nature of man, in

order to suffer for the o:ood of all livin^: bein^i^s, and
that, when himself free from sin, he also desired to
free the world from sin.*
There are many points of resemblance to the
Psalms of David in the Psalms chanted by the Buddhists of Tibet.
The priest and congregation sing
alternate verses in honour of Godama, praising him
as the Saviour from sin thus imitating the character
in which the Messiah is predicted in the Psalms and
other parts of the Old Testament, as the following
words, taken at random from multitudes of others of
like kind, will show
Priest : " The Illuminator of
to have taken

the

world has arisen;

maker of

light,

blind, to cast
''

Thou

who

the

world's

away the burden of

* See

"

shalt satisfy

Godama

Hymn

is

translated

b}-

thy moral

thy virtues are

men with good

without sin
Csoma

is

Cong,

sin."

hast been victorious in the fight

perfect; thou

the

gives eyes to the world that

excellence has accomplished thy aim

Priest

protector;

he

is

things."

out of the

Korosi, Prinsep's Tibet, p. 153.

268

THE INSCRIPTIONS AT

miry
he

is

pit;

he stands on dry ground."

out of the miry clay;

he

Cong.

" Yea,

will save others."

on behalf of Godama
" In thy majesty
to these of the prophetic Psalms

These words seem

like a response

and meekness,
and righteousness." (Ps. xlv. 3.) "He brought me
up out of a horrible pit, out of the miry clay, and
set my feet upon a rock." (Ps. xl. 2.)
Such coincidence cannot be accidental, and can only point to a

ride prosperously, because of truth,

common

source.

Buddhism a mock Messiah, in

accommodation to the felt wants of men demanding a
The
really divine Saviour in their own nature.
Thus we have

in

records of early Buddhism, the express teaching of

and the symbols represented in the most

ancient memorials of his religion, prove, however,
that its first form was far higher in character and
Sakya,

purpose than at present appears amongst the worshippers of Buddha, except, perhaps, in some parts of
Tibet, where, according to the Jesuit missionary

Hue,

the doctrines of Christianity, as presented by him,

were recognised as precisely similar to the Buddhism

of their creed. But Godama, while presenting himself
as a Saviour from sin, too palpably manifested his
madness by insisting upon a multitude of meritorious
sacrifices in the form of an asceticism that unfitted a
man for all the holiest duties of life, and positively
made him incapable of obeying any of the known laws
of

God

in relation to his place, either in the family or

society in general

for the

very benevolence incul-

cated was only that of fellowship in a hopeless ruin,

from which there was no escape but in the entire

loss

268

THE INSCRIPTIONS AT

miry
he

is

pit;

he stands on dry ground."

out of the miry clay;

he

Cong,

" Yea,

will save others."

on behalf of Godama
" In thy majesty
to these of the prophetic Psalms

These words seem

like a response

and meekness,
and righteousness." (Ps. xlv. 3.) "He brought me
up out of a horrible pit, out of the miry clay, and
set my feet upon a rock." (Ps. xl. 2.)
Such coincidence cannot be accidental, and can only point to a

ride prosperously, because of truth,

common

source.

Thus we have

Buddhism a mock Messiah, in

accommodation to the felt wants of men demanding a
really divine Saviour in their own nature.
The
in

records of early Buddhism, the express teaching of

and the symbols represented in the most

ancient memorials of his religion, prove, however,
that its first form was far higher in character and
Sakya,

purpose than at present appears amongst the worshippers of Buddha, except, perhaps, in some parts of
Tibet, where, according to the Jesuit missionary

Hue,

the doctrines of Christianity, as presented by him,

were recognised as precisely similar to the Buddhism

of their creed. But Godama, while presenting himself
as a Saviour from sin, too palpably manifested his
madness by insisting upon a multitude of meritorious
sacrifices in the form of an asceticism that unfitted a
man for all the holiest duties of life, and positively
made him incapable of obeying any of the known laws
of

God

in relation to his place, either in the family or

society in general

for the very benevolence incul-

cated was only that of fellowship in a hopeless ruin,

from which there was no escape but

in the entire loss

Aii;

-irfj

Ti^\J^

'

f.

-~iJ.X"J

,^^>if;^^

tl-l:
O-t-/.

^M^^^
X^b*

>i'^

^^;^AV.jUCt

't^-'+'f^.T^di^^

CP-^.

C7CXS)
-

FAC-SIMILE OF AN
ON A ROCK AT

INSCRIPTION

CIRNAR.

1/

1!

''T-C r i. C l-"-, j^

v^A^c'

).

,<^
r-0

^i'/^:^}xl^r

FAC-SIIVIILE

OF AN

IMSCRIPTION

ON A ROCK AT CIRNAR.

GIRNAR AND DELHI.

of individuality

by return

to

God.

269
This system of

was probably instituted in consequence of

some overwhelming catastrophe, whicli destroyed the
metropolis of Godara^'s kingdom, and rendered it
religion

impossible to observe the ritual previously established.

He

turned the desolation to account, and gave forth

new order of things. In evidence

now examine the inscription found

Lis edicts for a

this,

we

Girnar.

will

It consists of

The fourteen

sions.

about 100

lines, in

two

of
at

divi-

sections in the engraving repre-

sent only the junctions in

the muslin on which the

impressions of the inscription were taken.

On

a rock

at Kapur-di-Giri there is nearly a verbatim repetition

and that inscription is in

Arian or Bactrian character, and reads

of the Girnar inscription,

the so-called

from right to
reads from

left;

the Girnar inscription, however,

left to right,

so that the direction of the

seems to have differed even among people usino*

the same language.

line

The Hebrew

transliteration

is

transferred to the

Appendix.

The

translation

is

made

as literal as possible,

and

elegance has been altogether disregarded, the intention being to give the sense of the original in its

idiom, not ours.

own

That the ideas may stand out as

clearly as the literal rendering will allow, each senti-

ment

is

given in a sentence beginning with a capital,

the peculiarity

by

means the parallelisms,

of Hebrew poetrj^, become more appa-

like a line of verse, as

this

and the force of the "refrain,'* with which,

indeed, the lament commences, and which is so frequently repeated, becomes more manifest.

rent,

270

THE INSCRIPTIONS AT

THE GIRNAR INSCRIPTION IN ENGLISH.

(1)

my

worship, my damma,* my doctrine !f

The mouth of Ruin hath pleaded their causey
TJte

waters are

Destruction hath become their enlightenment.

Go

forth, diligently persuade

Dan,

My

overthrow j

arise for their

Arab in pieces,
become the season of life

doctrine hath broken the

The day of

He

them

affliction is

heareth the stroke of his ruin

Your

trial shall

be a

of fatness.

life

He

heareth I make Destruction Life

The mouth of Ruin hath pleaded their
Destruction hath become a friend.
His breaking to pieces I have made thy

He

cause.

fruition.

heareth the Almighty Lord of the dead

The mouth of Ruin hath pleaded

their cause.

Destruction hath become their enlightenment.

people, forget the fatted bull

The mouth of Ruin hath decided theib cause

Whose Destruction hath become their enlightenment.

The endurance thereof shall be even renown
Their doctrine is established by that which dismayed me;
Calamity [/Sm] hath brought down the years of the Arab;
Calamity \_Su'] hath set up the mouth of uncleanness.
Desolation, bear witness, terrible

M}' doctrine
Behold,

that of

is

Arab,

The mountain

my

set

up

is

The mourning of the

(2)

worship

is

desirable

a law of uncleanness

is

the longing of

polluted

Arab,

my

shattering to pieces.

doctrine

See, their uncleanness

Their doctrine,

my

is

is

is

my lip
my breaking

a sign of

to pieces

a graven statue

The name of the mountain is equity and a time of destruction.

The mouth of Ruin hath pleaded theie cause.
Whose Destruction hath become their enlightenment.
Desire

my

Calamity

doctrine,

\_Su']

your doctrine

is

that of the dead.

hath rendered thee unclean,

* See damma-^ihe law of worship.

f Or mouth the instrument of teaching put

for the

thing taught.

271

GIRNAR AND DELHI.

On

on

it,

I establish

it,

Thou shalt be fair,

Become a chamber

my

doctrine

the broken wall shall here

my

of perfection by

presence

My Truth shall be restored by Ruin,

A heap of ruin shall be my lamp
Yea,

my

Truth

is

mouth of fire,

It shall smite the prey

My

from their mouth,

become

equity shall

their friend

The mouth of Ruin hath pleaded

their cause.

Destruction hath become their enlightenment.

He

smote that

That
That
That

Be
Be

my
my

my

burning might be the shattering of

Manu,

burning might be as the turning away of Calamity [5w],

buniing might be as that of Calamity,

my judgment might

be as the ruin of

Manu*

my

content, the affliction of Life shall be

festival;

content, affliction shall be a shining light.

it

shall be, the parching

up of a burning equity.

The breaking
The infliction
The infliction

inflicted shall heal the

breakiug

It shall be,

inflicted,

shall be as a circumcision,
shall be a setting-apart

parching up of a burning equity,

The breaking inflicted shall heal the breaking inflicted.
He hath set up the Wrath that caused uncleanness
So thy mouth shall be my lamp.
It shall be,

My

shall be, the

token shall be as the healing of the ruin of

Manu, their

my

burning.

my restoration

The mouth of Ruin hath pleaded their

Destruction shall be afriend of desires,

O brother beloved [Davd]

My

hire,

Go
(3)

it

to,

the Calamity of

state being equal shall

What

then

is

not

my

change, shall be

become their

cause,

God.

doctrine perfection ?

Their perfection shall be equality, even a ruin-heap.

That which oppresses

Severe as

it

may

be,

shall be

it

thy friend,

shall be thine

own.

Like the burning wrath [heat], like the Calamity

Even

my

\_Su'],

the Calamity which there they endured.

posterity,

you shall be a ruin,

made unclean.

Even

I have been

Why

is

our worship [_Damma~\ a thing of Ruin,

A thirsty waste

that only renders unclean ?

Lord of the dead shall kindle them.

There is nought but breaking to pieces, nought but Calamity,
The state of the Nethinim is a dreadful renown,
B}' ruin the

Manu

is

said to be the author of certain Brahminical laws.

THE INSCRIPTIONS AT

272

The fame of their offspring is in their destruction,

The Lord Almighty hath judged them
Exalted suffering is the law of their offspring,
Lord
surely
thou,
[Jav'],
wilt
so
yet
God
be
with
them,
it
Be
;

Lord Almighty, wilt be

Thou,

The

my

fruit of

Is not

my

speech

is

in their midst.

Calamity

a garden thereof?

life

day of thy trouble, thou breakest to

is with me.
that which dismayed he has also established me,

sea, as in the

The hidden

(4)

By

The sacred

Go

decree

even Life

to,

is

is

desired, their doctrine

is

exalted

but Sackcloth ^Sak'],

my endowment is Woe \_Su\

my breaking shall be a sin-offering.

Botans,

pieces.

treasure of exalted truth

fragment of

The fame

of their offspring shall be in their destruction

fragment, a fragment of wood, shall be a siu-offering,*

The mouth of Ruin hath pleaded

their cause,

Destruction hath become their enlightenment.

posterity, your worship

my

chosen, perform

[damma']

is

exalted

it,

brother, perform worship

My

doctrine shall be the

The

manna

of thy fatness,

have established shall be thy fatness

1 will myself confirm thyjudgment.
life I

That,

Greek

And my

presence shall be fatness.

The breaking

And

;f

\_Jaont], shall be the endurance of affliction,

of the

meek

shall be an inheritance.

in the shattering of Life there shall be a sixfold Life

The heights here are my safeguard, desolation bearing witness

The mouth of Ruin hath pleaded their cause,
Destruction hath become their enlightenment.

Our worship

Go

to,

The fame

is

a living desire

breaking

is

a pure name.

my mouth a course of renown

which causeth uncleanness.

the course of

is

up

that,

fragment of wood, or any broken thing, is now a sin-offering with

See Sir J. Bowring's Embassy to Siain.

Buddhists, at least, in Siam.

f This word
burnt

my

of their offspring shall be in their destruction

It setteth

God, an exalted suffering

breaking to pieces shall be a pure renown.

How

a dry waste,

Nethinim,

Botans,

My

is

the law of their offspring

sacrifice

refers to the ashes

the word

signify prosperity.

is

remaining after the consumption of the

translated fatness in our Bible, but

it

seems to

GIRNAR AND DELHI.

Calamity

is its

spring

the

fire

273

of thy suffering

Shall be the trial and the triumph of thy worship,

make thy affliction the joy-song thereof and the

The mouth of Ruin hath pleaded their cause^
Destruction hath become a friend.

sign

Thy worship shall be their joy-song. What then

Thy nakedness shall beautify thee, my doctrine is thy
The mouth of Ruin hath pleaded their cause.

beauty.

Destruction hath become their enlightenment.

And

that

what I have accomplished,

is

Why then

is

This equality

Damma

thy worship their song of rejoicing

is desirable, it

[worship]

is

averteth [evil],

that which obliterateth [sin],

my blotting out is a complete extinction

Those who worship endure what I have done.
The dole of our worship is the bowing down that laid you waste
These changes are thy worship, the joy-song of my mouth

For

My

my fires for the bowing down thereof

by blotting out am I rendered unclean ?
That which blotteth out shall cause thee to glory.
I will propitiate thee,
Lord Almighty
Ruin shall be my token, I am rendered unclean.
What then
Go forth, earnestly persuade them
Why ? because what made me unclean became a protection ;
Enough, they are His people whom He favoureth.
Glory thou in that which God [_Jav^ inflicteth,
Beloved \_Davd'],
of
my
what
state is
he hath appointed
The equality
The mouth of Ruin hath pleaded their cause,
Destruction hath become a friend of desires,
brother ;
heights are

How

Go forth, earnestly persuade them

The mouth of Ruin hath pleaded their cause.

What
(5)

then

Destruction hath become a friend of desires,

Every one of them [desires] is thrust through,

brother

The glory of them all is become as a ruin

Be content according to my conception they are slain,
God \Jal{\ hath made an end of them
He hath proved them all, their perfection is shattered to

Thy nakedness shall be thy beauty,

Thy devotion to destruction he hath

appointed.

Surely he hath raised up a sea, a desirable name.

And

total failure

becomes a covering, a protection,

The endurance thereof is my sacred decree.

Be at liberty, thou mayst be unclean
Be content
Calamity [<Sw] is a treasure secured,
!

For

make

the ruin thereof as prosperity

pieces

274

THE INSCRIPTIONS AT
I have

Be

made my

content

doctrine a covering protection.

Calamity

is

a treasure secured,

For I make calamity as the exaltation of life

For those who are covered, concealed.
The hidden treasure of lofty Truth is with me,
The heights [^Nebos] here are even those of the worship of Wrath,
The groans of the trouble that is equal in judgment;

The worship of Wrath is a beating to pieces that causeth equality,

As to Calamity, go to they are flourishing
God [7aw] breaketh to pieces,* he maketh the woe a worship,
The sackcloth of their ruin is worship [^damma].
!

Badh, confirm the generation of the enlightened

dry waste, a rock, shall be

my

hire.

Ruin and a mouth of Truth are their possession,

The perfection of Rain, Calamity and Truth, is my diadem,
... he hath made it the ornament of the head.
God shall be my sufficiency.
The breaking to pieces of Bama-Dan-Budhen-\

my

Shall be both

purification

and

my judgment.

The shattered heap before me is as the mount of Calamity,

Even the mountain of Calamity that causeth uncleanness
.

Lord [Jav], the breaking to

But,

pieces shall be

my

purification,

Here the choicest part of thy Calamity is its oppressiveness.

and I have made the Truth their doctrine,
For the equity of God [Jav] is the breaking to pieces of Ruin,
Terrible is my worship, my endowment is a thirsty waste,
.

the worship of

Terrible
Is
(6)

my

is

my

Wrath

is

a sign that I

worship [damma],

my

The hidden treasure of

The heights here
.

And

its

purification is

Yea, the perfection of

The high assembly

Why ?

unclean

shattering to pieces.

My doctrine is a friend of desires,

am

doctrine

exalted Truth

is

hrother^

with

me

these are for your uncleanness,

judgment,
God \JaK\

of the people

hath he forgotten them

is
is

the crushing of desires.

a vain thing

Ah, the Judge hath conceived

The utter destruction of the pride of the stranger.

Whose utter destruction shall be like his destructiveness
In striving to accomplish thy utter destruction
And their god [?] Sw [or Sav\ shall be as my equity \8utk, or
;

SavatJi]

His

purification shall be the affliction of

my

thirstfulness,

* Or persuadeth.

f The High One, the Judge, the Lonely One.

GIRNAR AND DELHI.

275

I will deem them unclean,

The tax of his purification shall be the shout of the unclean.*
The mortification of my equity shall be as a tax,
I will deem [him] unclean according to my conception
Who shall be smitten for them since thou wast mocked ?
Is not the mouth of God that of Su [Calamity] ?
The sea shall be your destruction.
;

And your life

And ruin and

shall be equal,

pining away shall remove the uncleanness of Su.

Surely there shall be, as I thought, a perfect doctrine,

I will

And
And

the hotness of

Thou
His

deem the abode of

desolation unclean.

I will also establish

my

shalt exalt those

my

judgment.

burning, that shall be a sea [to purify].

who endure

suffering

purification is a sacred decree, a sea of equity

The desired assembly is vain, an illusion is not my law perfect ?

The withering away of life, the putting to death of the lamb.
And the smoke of destruction I deem unclean,
;

What

I have appointed

Even the day

Their

life is

is

my

song of rejoicing.

of the dead, the breaking to pieces

equal, thy boast shall be a perfect

Clothe in sackcloth, pine away, praise the

And

deem

as I

their

smoke unclean,

fire

life.

of the dead

have appointed a joy-song,

According to the withering away of your

life,

the dead being ex-

alted.

Boast of

He was

my

equality, as the life of one

smitten for them, therefore

my

broken to pieces
fruit shall

be as abundance

of brethren.

For when the Botanim, the Aanim, the Sanaim, were heathens.
How was he afilicted
my posterity. Calamity \_Su\ was the hand
!

of

What

is

God

my

{JaK].
fruit ?

The oppressiveness of Calamity

Yea, I conceive that sea given as

my

sign that J

Go

forth, diligently persuade

am deemed

unclean.
Terrible

my damma, my

is

doctrine.

them.

For since

my

struggle became

my

exaltation.

What doth your uncleanness produce ?

Thy nakedness shall beautify thee, my
The

doctrine shall be thy beauty

suffering thereof is a high decree

Boast of equality

Life

is

desolate, the slain are his

* " The leper shall cry unclean, unclean."

T 2

Lev.

xiii.

45.

THE INSCRIPTIONS AT

276
What

then

dant
(7)

where

is

there a garden -chamber* of fruit so abun-

The mouth of Ruin hath pleaded

their cause.

Destruction hath become the friend of equity ;

whom Vanity [^Sav] afflicted shall prosper thereby,

Those

And

the sea of equity \_Savath'] shall be their sea,

Even

as Calamity

Why have

thereby defendeth thee.

[_Su']

I raised

up a heap of ruin

Behold it is even thy direction, the appointed guide,

Even thy direction, that is, the meditation of things equal
For surely what I have done shall cause prosperity,
Even according to what I have done

And
Lo

the Intricacy thereof

the sea

As

it is

is

a parable

parched up whereby the Calamity came

perfect [or ended], the sign is sufficient,

Behold, the sign

(8)

is

is

the submission of

my

house,

The injury, the affliction of the Baddhists.

The hidden treasure of exalted Truth is with me,
Friend, lo even burning maketh perfect
God, the Calamity \_Su'] is [with] the Magian
Behold,

[fire- wor-

shipper],

God [Jav], he sufiereth affliction

my Father exalted
Thou art my origin,
;

My

\_Abii-ram],

possessions are reeds, assuage the Calamity.

The mouth of Ruin hath pleaded their cause,

Destruction hath become an acceptable friend

And thou

my return.
my aim, the fame

hast appointed

Thou hast accomplished

Thou, who didst produce

of

my

separation

their destruction,

Shalt be the sea of

my

The
That which caused

affliction shall

dread

renown of their offspring shall be in their destruction,

That which caused uncleanness

Thy

be thy prosperity,

shall be their

prosperity shall be an exalted

life

song of rejoicing,

Behold even that which afflicteth is my purification

humble one, buy sackcloth, humble one, that is their prosperity
Our worship [damma'] is that of an arid waste,

As

the blood of the fruit here so shall thine be.

is

Conduct thou the servicef of

[boothi^

fire

whereon I have

laid

my

abode

* Or garden
t Pojah,

so Buddhists

name

to speak {Arabic), or perhaps

enclosure, a garner,

their religious service

n''")S)>

God

is

perhaps from H^^Sj

here {Heb.).

277

GIRNAR AND DELHI.

The mouth of Euin hath pleaded their catLsCf
Destruction hath become their light, O house of Truth.
(9)

The mouth of Ruin hath pleaded their cause,

Destruction hath become a cJioice friend, O brother ;
I have made even these heaps thy direction.
Because the mounds thus afford a conception

Of

the havoc the calamity produced.

And

fitly

they declare the violence of the calamity.

Even the spreading

Presenting alike a

And

also a

of the flame of the calamity.

memorial of the destruction,

token of the destruction

As it was not thy destruction,

These heaps become thy direction.
Because the mounds afford a conception,

sign, of the

consumption of

life

in the ruin,

The

trial [or

And

thy judgment shall be as a judgment,

Even

proof]

is

raiied

up

as a trial [or proof}.

the lamp of thy uucleannesses

Because the mouuds

Of the

afford, as it were, a conception

shattering to pieces of the day of his deadly destruction

Because the mounds are truly wonders in the midst thereof,

Bec-ause the

mounds

of ruin are the sign decreed.

TeiTible was the consumption of

One

shall worship

life,

appalling

from a mound, from a mound

Shall be rendered the thanksgiving of the Sabbath [rest],

As from

the utter destruction of fertility

[oil].

The fragments of the breaking to pieces amidst humiliations

Are truly the shatterings of the Lord Almighty.
Turn to Calamity, for that is the sea of the Lord Almight}'
The renown of their offspring is in their utter destruction
The Lord Almighty was their judge;
Thy suffering is thy sign, da mm a* is the sign decreed,
From the mounds their moaning betokens that day

My

doctrine [mouth]

For therein

What

then,

is

is

here the sign appointed,

the sign of the calamity that smote

my

The mounds are tokens that I deem unclean

The years of the accomplishment of my mourning;
I make even what he hath done as my mouth.
The Lord Almighty is the judge [Dan'],

My

abode;

Almighty, what then was the shattering of the day

mortification

is

his gift, the sign decreed

I have established his judgment,

Silent waiting as worship.

THE INSCRIPTIONS AT

278

Endure the extension thereof;

He decrees the worship [^damma] of judgments,

And our worship is to extend the injury he inflicted.

Even the severe calamity of Kuin.
Behold me smitten of woe, bowed down of woe,
Alas, that

my

is

even the sacred decree of the day

mouth, thou shalt destroy, thou shalt destroy their

What judgment is like your judgment

What judgment was like the destruction

of

my

feasts.

dead

Why

was it mine,
Sak
[Or what was it besides sackcloth

!]

Yea, Calamity I regard as the shout of his dead

Since such

Thou

shalt exalt

Calamity,
(10)

what should there be besides

it is,

God

l_Jav'],

he causeth uncleanness

stranger, shall be

my

sufficiency.

The mouth of Ruin hath pleaded

Destruction hath become

Be

affliction

their cause,

my friend.

and both the affliction and its uncleanness

Shall be removed, and the burning wrath* shall not be.
The gift that destroys them is your knowledge, ye meek,
The worship of Calamity [_Su'\ shall be their Calamity
The Calamity, my calamity, is the perfection of worship and your
still

perfection

Yea, the endurance thereof maketh perfect in weakness

The mouth of Ruin hath pleaded

my friend.

Destruction hath become

Be

afflicted,

still,

their cause,

even those I have

afflicted.

His ruin shall be but for fruits of desire [longing]

The mouth of Ruin hath pleaded their cause;
Those who are equal destruction befriends;

My failure shall be my fruition,

My affliction being weighed [as a price].
Verily

my

fruits are vanity, I set

them on

fire,

And behold the fruits of my vanity are reeds.

Ye are as those who are thrust through in the
Afflicted like ourselves,

Where
Your

And
(11)

is

midst.

people of posterity, our kindred

there a garden -chamber of fruits so abundant ?

fruit shall be equally a

those are our kindred

heap broken with violence.

are as those thrust through ."f*

who

The mouth of Ruin hath pleaded

their cause.

Destruction hath become a pleasant friend,

* Or sun-worship

Jl^QH.

f Like those who are impaled.

brother.

GIRNAR AND DELHI.

A parching up is
God [Jah] hath

279

the sign decreed,*

decreed judgments,

The worship of judgments

is

a worship renowned [or the worship

of Shem],

He

hath set up

And

therein

is

Avaf

woe, even the worship renowned, by his hand con-

ferred [or given

What

then

worship renowned,

[ruin], even the

my

by

his direction].

Sabbath as from

rest [bootki] is that of a

fertility

[oil].

As

my breaking to pieces,
my doctrine the course of the

to the breakings of

Why is

the course of

Almighty

Calamity, Calamity, that putteth to death,

That is the basis of these my possessions

The renown of their offspring is in their utter destruction
The Lord Almighty hath judged them
;

The doctrine of their offspring

As to the signs of the day, my

And by

that sign dying

is

is

great suffering,

doctrine

is

Almighty.

the sign here given.

the basis of these things that I possess.

Yea, rather his purification

is

a living ruin

The Lord Almighty hath judged them,

God [_Jav'], breaking to pieces, hath judged them.

Be content, thou mayest be unclean, he hath shattered them

to

pieces

Go forth as a remnant guided by what I have done

Thy breaking to pieces is Truth, Soundness is Pining away
Behold,
(12)

posterity, he

hath made worship \_damma]

my

rest.

The mouth of Ruin hath pleaded their causey

Destruction hath become a Jit companion ;

By

the infliction of

my

law they

flourish.

Even now the smiting of my city % l^^-th established

As to the infliction of the ruin of my overthrow,

it.

become my hope.
Even the breaking that was inflicted on my people.
Behold the Calamity \_Su'] of my overthrow.
That,

Was
Even

Posterity,

is

the cause of the uncleanness of the Danites,

the breaking to pieces of an entire overturning

* Perhaps referring to these words, " When the poor and needy seek
water, and there is none, and their tongue faileth [is parched] for thirst, I
I will make the wilderness a pool of water, the
the Lord will hear them.
dry land springs of water." (Is. xli. 17.) The Buddhists call themselves
the poor and needy, and their worship a thirst in a dry land.
t nin in Keth, HT? Aja. (Job vi. 2; xxx. 13.)
J Or enemy [?].

280

THE INSCRIPTIONS AT
The mouth of Huin hath pleaded their cause,
Because what was done occasioned uncleanness.
Be at liberty,
ye contrite ones, my law is an equal

The prudent

shall prosper; be at liberty,

My

is

doctrine

Thou

the end of trial and

judgment
j what then

shalt regard its accomplishment

Those who are circumcised

Since I

By

fire,

am

shall be for

my

Goths,

persuaded they shall be prosperous

the breaking of the burning overthrow they flourish.

Declare these things to the stranger, yea, to him.

Like the noise of the destruction of Lehi,* burnt of fire.

my mouth [or doctrine], thou shalt utterly destroy, destroy.

Like the noise of the breaking at the time of its ruin.

Or rather my doctrine shall become their prosperity,

Through the

gift that

my

doctrine conferreth,

According to the joy-song [triumph] of desires shattered to pieces.

1 am persuaded they shall prosper; the blackness of burning is hope;

They
Even

shall flourish

by Sak [or in sackcloth],

the doctrine according to

my

thought [or conception]

Behold, thou shalt be deemed unclean as thou wast conceived.

I

am

They

persuaded they shall flourish, as I behold

shall flourish in sackcloth [or

According to

So therefore

my
am

fruit.

conception ruin shall be thy

am

I persuaded they shall flourish

The

am

my

fruit

God {Jahl,

persuaded they shall flourish in the house of

Therefore I

doctrine

life

The breaking to pieces of my overthrow shall be

stranger, my dread shall be equality.
And,
I

my

hy Sah], even

persuaded they shall flourish amongst themselves

doctrine being a sea

is

my

sufficiency.

man of sackcloth [*Sa^], repent [pine away],

Thou art unclean as thou wast conceived

am persuaded they shall flourish exalt thou JBadh,

And celebrate the doctrine of my graciousness,
And ruin shall become the desire of the field
1

For

since

by these things, by these things they become worshippers,

Calamity

[<Sm],

behold they are thy people

Calamity, Calamity, the emptying of desires

The mouth of Ruin hath pleaded theib

is Life.

cause,

who are despised.

For they equally flourish by the trial of Calamity,

His fire having oppressed every one of them.

* Lehi or Lecha (a jaw-bone). See Judges xv. 14, 15, where the burning
Lehi and the deeds of Samson are described. This sustains the surmise
Gathites ''Jl^.
as to the origin of the Getce, here called Goths
of

GIRNAR AND DELHI.

Moreover, as his

2 81

was thy ruin [lamentation],

fire

The groaning of the

living creatures of

God*

Is appointed to be their prosperity.

The mouth of Ruin hath pleaded

Their judgment

The breaking

is

the infliction of uncleanness

of the overthrow, because of

Causeth uncleanness

My

doctrine

their cause.

is

therefore be at liberty

fire

what hath happened,

j

of equality

Those who are prudent shall prosper

The trial of burning shall be my token

God [Jav],

Why

Therein

who

TeiTible as

am

My

am

unclean, dread

is

is

Am

like thee ?

that which causeth

Wrath

the worship of thy

God

I not thine,

my

separation,

persuaded they shall flourish thereby;

doctrine shall be as

The worship of Sak

(13)

is

doth thy wrath, even thine, cause only uncleanness

my

speech

is

my

dread dismay.

shall be

upright

my

sufficiency

Thou,

be

Thou

gracious.

Trial, art the seal

Your tokens are the gift which the Lord [Adoni]

Hath poured out by the hand of Calamity
His breaking
.

to pieces

is

worship and ruin.

Their sickness shall be a song of rejoicing,

Yea, and the manifestation of meekness

Shall be the drink of his Baddhists [recluses].

The judge of thy dead is the guard of thy dead

Thou madest their calamity the explanation of Calamity
The mistakings of Calamity were their calamity,
I make the name the basis of my humiliation
.

Calamity, that smote what pertained to me, healeth

...

as to the things that pertain to me, years are as a day.

Here have I

And

set

my doctrine in a speech neglected.

my dread is my purification.

the outcry of

Through meditation of that which causeth equality.

The years shall be the withering away of Manu,
But the era of destruction shall be their prosperity
.

By

the destruction their offspring are living

The triumph of thy existence shall be afiliction

Sak was, and his dying,
God [Jah], and then
.

my

mouth,

even ruin

The mouth of Ruin pleaded

* The word translated "

their cause

living creatures"

is

the same as that in the

chapter of Ezekiel, where the living creatures seem to

Israelites, as

shown

in our second chapter.

mean

first

the tribes of

THE INSCRIPTIONS AT

282

My

doctrine

...

my

was the ruin-heap of

I was equally broken to pieces,

destruction,

ye Botans,

Their day was grievous [kasK], according to the name

.

Thy

exaltation shall be

more than thy

[i. e.

Kash\

pollution.

God, we will deal evilly with the calves,

As he who made likewise broke to pieces the

evil

thing he con-

ceived.*

Behold

Thy

it

was thy ruin being an imposition

possession shall be thy mourning.

The triumph of my mouth shall be exalted,

triumph
of calamity shall be equality.
The
.

My mouth hath pleaded their cause,

Our worship [damma] shall be Zimf [a thirsting]
The endurance thereof is even the purpose of my parables.

A heap of

...

Even my

My

life

life shall

ruin

is

similar to the unclean,

was a heap of ruin

penitent.

be a source of consolation.

What was my dismay shall be worship.

And a heap shall be my sea [to purify]
What even now, to-day, is thy root, Desire,
From these things, even the ruin-heaps of thy shattering
Why go for an expiation ... go for expiation ?
... Do thou equally, the life I set up is equal
.

to pieces ?

Calamity, take possession of their thoughts.

Proceed,
(14) Terrible is

my

worship \_damma],

my

The mouth of Huin hath pleaded

doctrine

their causey

Destruction hath become their enlightenment;

Go forth,

diligently persuade

1 have set up a desirable memorial,

For I have

set

up what he hath given,

I have set up the bitterness of trouble.

And

the foundation of

my

offspring shall be as their equality.

To show

forth the strength of piety .J

doctrine, thy strength is even a perfect heap,

my

Trial shall be a weapon for the perfect

My rock

shall be a

1 set up that which

memorial,
is

erected as your sign

Pining away, pining away

Thou

My

is

shalt experience that I

desolation

is

is

said

X Or

was rendered unclean,

the astonishment of the age,

* See Exod.

f Zim

even perfection

by Buddhists

xxxii.

to be the principle of all things.

to manifest that

my

strength

is perfect.

283

GIRNAR AND DELHI.

The

shattering to pieces of a heap of ruin.

Behold, thou shalt be rendered unclean,

The outcry of the unclean shall be

My endowment is only that of the

My

fire.

integrity shall be for the perfect,

His prosperity [or his fatness]

My

fading

And

My

purification,

away

shall be a fire,

shall be as songs of rejoicing,

I shall depart

as to

my

breaking to pieces [or enlargement].

doctrine shall be a feast of the fruits of his

Though

judgment.

must necessarily be considerable

a document intended to be understood

there

obscurity in

only by the initiated, yet

we can

so far discover the

meaning of this long rock-inscription as to see that

the sum and substance of the doctrine enjoined is to
turn evil to fin^l account by submitting to it in silent
This is the doctrine
reliance upon the Almighty.
The frequent reference to the
of SaJcya or Godama,
waters and the sea reminds us of their significance
in relation to purifying under the Jewish economy
and worship; but in the inscription as here interpreted, the calamity endured

is

represented as not

only causing impurity, but being the means of

removal by the suffering endured.

What was

its

the

nature of the calamity giving origin to such a re-

markable exhortation we have no means of determining, but that burning and slaughter were connected
with

it is

evident.

The

probability

is,

that some violent

combined in their attack, overthrew the established polity and religion of the Buddhists throughout the whole extent of their dominion
which, judging from the rock-records in the same
assault of enemies,

language

at

Delhi,

Allahabad,

Behar,

Cuttack,

Guzerat, and Afghanistan, was very extensive indeed.

Of course

it

could only be the predominance of either

284

THE INSCRIPTIONS AT

a conquering or a more doctrinally imposing race.

We

have seen proof that the Sacce, being Buddhists,

really asserted their

dominion in those parts, both as

teachers and as conquerors.

tioned in the

first section.

applied by the
civilized people,

bandit

and

We

Arab menThis name, however, was

find the

Hebrews to any wandering and unthe term meaning a lier-in-wait or

therefore, probably,

aboriginal hill-tribes,

who lived

it

here refers to the

then, as they do now,

The Greek is named in the fourth

such a manner as to imply that he had a

by depredation.
section in

part in causing the calamity inflicted, and

it

is

not

unlikely that other enemies took advantage of the

Greek invasion of North- Western India to overwhelm

Concerning the Goths^ so plainly named

in the twelfth section, the language there employed

the Sacae.

sufficiently indicates that they

same

trouble,

and are invited

inculcated on equal terms.

were involved in the

to receive the doctrines

It

would appear from

were not the predominant party,

The period at which the Goths and

this that the Goths

but the Sacoe.

the Sacce coalesced in those countries was, as far as

we can

gather from the very imperfect history of

those regions

when

we

possess, about the year 100 B.C.,

the Parthians, with Scythian aid, restored their

Cabul and the Punjab, which had been

interrupted by the inroads of the Goths.
It was then
that the Goths of those parts became Buddhists, and
henceforth co-operated with the Sacce^ they being
peoples, as we have seen, using the same language
and, as indicated in former chapters, being, from their
origin and in their dispersion, intiaiate with each other;
dominion

in

GIRNAR AND DELHI.

but from other circumstances
that these

Perhaps

inscriptions

are

285

has been inferred

it

an

of

most remarkable word

the

dhistic inscriptions is

Su

or Skeo^

period.

earlier

Bud-

in these

which we find

so frequently used in the Girnar inscription.

word was
Byrath

This

cursorily considered in connexion with the

inscription,

and

its

occurrence in

these

all

inscriptions confirms the propriety of the rendering

there given to

as the impersonification of Cala-

it,

mity, or the destroying or levelling power, the power

that brings

all

That the

lity.

down

perishable things
state

mind

of

to

an equa-

inculcated

is

in

keeping with this idea of necessary submission to

the destroying

Power

is

expressed by the equality

amongst the materials of a heap of ruin. In the first

inscription from the " Joonur" cave-temples, given at
p. 235,

Godama

in the

Girnar inscription the destruction of Kash,

that

Benares,

is,

is

is

stated to be

King of

referred to as

of the author of that inscription.

if it

Kasli

were the

and
city

Its restoration, or

new polity, founded on

the commencement of the

at least the institution of a

its

very ruin,

12th section
beino^ the

is
;

implied in

the completeness of the overthrow

reason for the

new order

of thincrs, in

which the judgment inflicted becomes the ground of

worship.
It would appear, then, that Godama himself was the author of the Girnar inscription, for he
mentions the time existing as that of the smiting of
his city; and that, according to the best computations,

would conduct us back to a period preceding

543 B.C., as in that year Godama-Sahya died.

We
might otherwise imagine that Su^ as the name of the

THE INSCRIPTIONS AT

286

destroying Power, was derived from the Greeks, with

Hebrew

adaptation, and that the authors of the

destruction so remarkably lamented, and yet turned

was shown
(p. 156) that the word Su stands on a coin of Antimachus Nikephorus^ as if it were in some sense
to religious account, were

Greeks.

equivalent to Nikephorus^ a

god of conquest;

so that,

title

It

of Jupiter, as the

whatever

may have been

the source of the word as employed in

inscriptions,

we

the

are at no loss to understand

rock

why

adopted the word as appropriate to a

coin to be iised in a country he had conquered, when

Antimachus

he found that word employed there to designate a

Power to which the inhabitants were required to
submit on religious principle.*
By the play upon the words Sav^ Savath^ and Su^
in the 7th section, the derivation of the words is

which in the Hebrew

is very evident. Hence the connexion between Vanity,
Equality, and Calamity, or Ruin. It is probable that
the worship of Siva^ or Shiva, the Hindoo god, is

shown

to be

from the same

root,

indicated as equivalent to Sav, Vanity, in the passage

mentioned.

The completeness

of the Calamity

is

represented as consisting in the completeness of the

uncleanness produced by

it

but, as

it

was unavoid-

* " The Greeks gave the most absurd derivation for their title of Deity
Theos ; nor have we observed it and its kindred terms, though obvious, to
be anywhere clearl}' explained. Zeus is merely Deus contracted into one
Theos, again, is Deus, the D
syllable, as is seen by the genitive Dios.
changed into Th by an aspirate. But if the Pelasgians called Jupiter Zeu,
then it is apparent that they are of the same race and the same tongue with
the Latins, who named the Deity Deus and the Greeks, who denominated
Him Theos; and the Spartans, who softened Zeu into Seu." "Passing
;

Thoughts,"

p.

108, by

James Douglas, of Cavers.

GIRNAR AND DELHI.

287

endurance of the uncleanness is

a notion to be acdeclared to be its own cure
counted for only on the supposition of its Hebrew
able,

patient

the

origin.

what

is

This inscription thus sufficiently expresses

meant by a covenant with a heap which

appears to have been part of the worship of the

Saxons,

who

at a very early period visited Britain,

The idea

as stated at p. 173.

is

that

men were

all

and that as a heap of ruin was

the end of all earthly possession, all difficulties were
but still
to be endured bravely in sight of that end
that, according to the doctrine of Sak^ there was to
follow a redemption from destruction to those who
endured in submission to Adoni^ the Lord Almighty,
a name applied to the Deity by those early Saxons of
to be

deemed equal

the West, by the author of the Girnar inscription

(Sect. 13),

not easily

common

and by the Hebrew people; a coincidence

accounted for but on the fact of their

origin.

In short, the belief in a

final de-

liverance from the fallen state of man, and in a

new

standing, after passing through trouble, death,

and

by the favour of a Divine Man, who

himself had encountered and conquered them all, is
the belief that, however modified, alone constitutes
the inspiration of all true heroes, and that belief can
destruction,

be traced to no other than the Hebrew source.

This inscription would admit of prolonged com-

who may consider

now submitted to his

ment, but the ingenious reader

the rendering, with

judgment, in a

all

spirit

intelligence, will find

respect

of appropriate

patience and

comment unnecessary.

288

CHAPTER

XIII.

SEPULCHRAL INSCRIPTIONS IN ARIAN CHARACTERS.

Sepulchral

inscriptions

are

found

in

the

same

character as that of the Kapur-di-Giri inscription,

which

is

scription,

Hebrew

nearly a transliteration of the Girnar in-

which

have again transliterated in modern

characters and given in

Giri inscription

is

full.

The Kapur-di-

engraved on a rock on the side of

a rocky and abrupt

hill

near a village of that name

by the Yusufzai^ the Afghan

tribe named after Joseph, and which has been menThis inscription,
tioned in pp. 145 and 164 ante.
like Hebrew, reads from right to left. A facsimile of
it was taken by C. Masson, Esq., on muslin prepared
for the purpose and applied to the face of the previously-blackened rock, and carefully pressed on it
with the hand, so that every point should be brought
The narrative of Mr. Masson s excurout clearly.
sion for this purpose is interestingly told by himself
in No. XVI. of the Royal Asiatic Society's Journal
and in the same number a plate, representing the
engraved rock, is given, together with clear specimens
of the characters and an exposition of the alphabet,

in the district inhabited

INSCRIPTIONS IN ARIAN CHARACTERS.

by Mr. E.

Norris,

We

Society.

289

Secretary of the Royal Asiatic

are indebted to this gentleman's pa-

tience and ingenuity for the discovery of the

means

of reading the Kapur-di-Giri inscription, and other

writings in the so-called Arian or Bactrian character

a character in use for several centuries throughout

that extensive line of country over which the Seleu-

and their successors held dominion that is to

say, from the Paropamisus, or Caucasus, to the upper
part of the Punjab, including all Bactria, HinduCush, and Afghanistan.
It appears, then, that two
cidae

classes of people at least

employed the language ex-

pressed in this character;

one using this character,

and another using the character found on the Girnar

rock and in the pillar and cave-temple inscriptions.
In both cases the language

is

that of Buddhists only,

from the coins and monuments on which we discover it- As, then, it has been
shown in this volume that the teachers of Buddhism
were of Hebrew origin, we conclude that they were
instructors and rulers over two classes of people
using the same language, but in two different characas far as can be ascertained

ters.

The only two

distinctions

and

classes of people

such

similarities,

to

having such

whom

researches conduct us, are the Getae and Sacae

Goths and the Saxons

which

our

the

we know were

to-

gether scattered as conquerors over the countries in-

We

dicated.

cannot here stay to prove to which the

characters respectively belonged;

already advanced, together with

now be

but the evidence

much which

cannot

adduced, points to the probability that the

so-called

Arian character was that employed by the

u

SEPULCHRAL INSCRIPTIONS

.200

and that the so-called Lett character, of which

we have given so many specimens, was that of the
Getce^

Sacce.

In both cases the alphabets are very simple

and perfect

the Arian^

Hebrew, has three sibillants, if not four, the other has seemingly but one
at
least, the inscriptions present no marked distinction
between s and sh, A curious circumstance, if this
alphabet be that of the Sacse, and the Sacae be, as we
like

suppose,

descendants of the Ephraimites

for

the

was their peculiarity in Samaria.

It might be shown that the
characters of this alphabet more nearly resemble the
objects named in the names given to the letters
than the modern Hebrew letters do. The Avian is
constructed more on the principle of the Phoenician
or Punic.
But these incidental remarks are rather
inability to

pronounce the

5/iibboleth

out of place here, except so far as they naturally arise

out of our observations on the Arian character in

which the inscriptions we

written.

We

will

now examine

will confine attention to those

are

found in

two only of the numerous topes that have been despoiled and desecrated by Britons, namely, the tope
at Manihyala^ opened by General Court, and that at
Jelalahad^ opened by Mr. Masson. A full description
of both these explorations will be found in the ^'His-

ded icible from Recent Discoveries in

Afghanistan," an interesting and learned work by
H. T. Prinsep, Esq., and abundantly illustrated with

torical Results

plates of coins,

and

also the relics

found in the topes just named.

Jelalabad lies in the Cabul valley

many

and inscriptions

there are very

of those sepulchral topes there, and also at

Da-

291

IN ARIAN CHARACTERS.

Manikyala is situated not far from the city oi Jhelum^ which

lies on the banks of a river of the same name, known

ranta and at Hidda, or

Iddo* near

Jelalahad.

The tope

to the Greeks as the Hydaspes.

of Manikyala^

which was "first opened by General Court, and afterwards more deeply explored by General Yentura, is a
vast and massive dome-like building. It stands amidst
many lesser erections of the same kind on the site of
an ancient city of unknown origin; but, from the
extent of the ruins and the numerous coins there discovered, it was probably the capital of the country
between the Indus and the Hydaspes at the time of
Alexander's conquest. f The village of Manikyala lies
on the high road from Attok to Lahore. The tope, or
tomb,

eio;htv feet

is

hio^h,

with a circumference of

three hundred and twenty feet.

It is built of quar-

ried stones with lime-cement.

ceedinof

General Ventura, pro-

downwards from the summit, throu^^h

laro^e

masses of masonry, found at different depths various

Thus, at ten feet he found detached coins

deposits.

of comparatively
feet

modern date

at the depth of

twenty

he came on an urn, or covered box of copper,

box of

which contained a
gold coin of the Kanerki type, several unstamped
coins, and also a gold seal-ring, with a sapphire set in
havinof a small

it.

One Sassanian

o^old within,

silver coin

was

also here disco-

* Mark the similarity of this name to that of the person to whom Ezra
sent for Nethinim to minister after the return from the captivity.

t See Prinsep's Hist.

this region

may

Results, p. 113.

A great

number

of coins from

he seen at the India House, showing a succession of king?

from the time when Nicanor, the lieutenant of Antigonus (305 B.C.), seized
the whole of Media, Parthia, Aria, and all the countries as far as the Indus.
Greek legends with Arian are found on nearly all these coins.

SEPULCHRAL INSCRIPTIONS

292

vered, having on

read as the

its

margin what Professor Wilson

Mohammedan

Bismillah,

excavation to the depth of sixty-four

Carrying the
feet,

a large slab

was reached, on the removal of which a chamber was

laid open, having its sides parallel with the cardinal
points, according to the

Buddhist custom.

discovered a copper box

Here was

filled

with a semi-liquid

substance of an animal nature.

In this box was

another of turned brass, on the cover of which an

Arian inscription was punctured, and within it five

coins of the Kanerki and Kenarano type, as also a
small gold cylinder containing fragments of amber or
crystal, a piece of string, a small gold coin of the

Koran OS, and a disc of silver with Arian words on

Another but rather smaller tope was opened
it.
by General Court about a mile from the preceding.
Three feet from the top he found coins of the KadThen, cutting do\vn ten
phises and the Kanerkes.
feet

through

solid

masonry, he opened a square

similar to that found in the above.

This

cell

cell

was

covered with an immense slab covered with inscrip-

and within the cell were discovered a copper

urn closely wrapped in white linen, eight copper
coins of Kadphises and Kanerkis type, and seven
In
silver coins of the Caesars and the Triumvirate.
the copper urn there was also a silver one, having
within it a brown pasty animal substance, a knotted
string, and also a small gold vessel, having in it four
golden coins, all Kanerkis, two precious stones, and
tions,

four decayed pearls.

With
derstand

this

the

introduction
inscriptions

we

shall the better un-

found

in

those

topes,

-C.

f^

ill.

^^^ C/v

<

V^
bo

>^

^723::

-^^

VD

r-

r
u
a:

u
z
<

00
?^

>


29 3

IN ARIAN CHARACTERS.

now

pro-

on the brass cylinder found

in a

the interpretation of

to

which we

will

ceed.

The

inscription

or tumulus^ at Jelalabad, being

tope,

transliterated

from the Arian character into that of modern Hebrew,

reads thus

an ^n^y hd -n:in nt^ b':hbi

an o ''HiH) b'l o t:^ip n^Q nn

ns)T

On

the

lid.

X//?:e

fy
t:r>

Kadiphesh was

^Ae generation of the deceased,

holy ; their race was that of the Pabadas, abiding in

Why is the covering I

the wheel of the Almighty.

bestow on them that which destroyeth

of the dead
poor,

[i.e.

The mountain

Tumulus] shall be holy for the

[scatteeed], even for them. Their

the

my Paeadas

bows are their covering.^

The Kadiphesh here named may be the same

as

the king called Kadphises^ on the coin represented in

fig.

5 of the plate at p. 156.

He

reigned over the

Arian regions, Afghanistan, and part of the Punjab,

about 50 B.C. The Arian sentence on the obverse of
his coinage,

surrounding a figure which

intended for Godama, will

probably

now be understood, since

show why a king reigning

been said to
Buddhists might declare that he worshipped

sufiicient has
ov^er

is

according to the covenant of the burning of Kash,

the seat of Saka (see p. 158, ante).
It will

be remembered that the Paradas are said

to be bearded (see p.
jjhises^

or Kadiphesh^

are also the kings

is

37, ante)^

and the king, Kad-

represented with a beard, as

named Kanerkes, who succeeded

* The word rendered " covering

"

may mean,

a treacherous concealment.

294

SEPULCHRAL INSCRIPTIONS

him, two of whose coins are seen in the annexed

and

plate, figs. 2

coins

3.

The king represented on

these

habited precisely like Kadphises^ except that

is

he has horns on his head, after the manner of some

Greek kings and he also carries a bow slung across
;

which affords an illustration of the

otherwise obscure words of the inscription just given,
where the bow is called a covering or garment.
While pointing to an altar with his right hand, he
holds a trident in his left hand, a symbol of his
power over the waters that is to say, peoples, trials,
and doctrines. The Greek words for king of kings,
standing before the name Kanerkes^ end in Leon^ and
this part of the word is so placed as to give the imhis shoulders,

pression that

it

is

intended to be regarded as also

belonging to the name of the king, this double appli-

words not being uncommon. In the one

and in the other
coin, Leon is spelt with the short
with the long, showing that the Greek then and there
in use was not that of scholarly precision. The coins
of this king of kings, perhaps Leo Kanerkes^^ bear
two remarkable words, in the one case being
Nanajah^ and in the other Elias, These words stand
at the back of figures of Godama ; that the figures
are those of Godama we learn from the monogram
containing his name, as shown in a former chapter.
The words referred to are in Greek letters, but as
Greek they have no meaning; as Hebrew, however,
cation of

6>,

they are

full

of significance

when

applied to

Godama

Nanajah signifies the offspring of God ; and Elias

the Greek rendering for the Hebrew word Elijah^

for
is

* Kanerkes, as Hebrew,

me-dXis.

possessor of tceallh.

IN

we

as

find in the

295

ARIAN CHARACTERS.

New

of the Seventy, well

Testament, and in the version

known

to the inquiring Greeks,

and probably to those numerous Greek colonists over

whom Godama^ at least through Kanerkes and Kadphises, reigned.

In remarking on coins having Nanajah or Nanaia

on them, Professor AVilson, in his " Antiqua Ariana^''^

traces the use of the term in a religious sense to
Armenia^ but he does not give us its meaning. The
apf>licability of the names Nanajah and Elias to

Godama will become

that Godama assumed

apparent,

when we remember

the character of the Messiah,

or at least of his precursor.

When

our Lord pre-

sented himself as the Messiah to the Jews, even his

were
that ^/zas was
disciples

that

is

in

doubt, because they

first to

come and

understood

restore all things;

Hebrew people in their

The names Nanajah ( God's

to say, to instate the

prophesied dignity.

and Elias (the restorer or possessor of

miraculous power) are especially significant when
offspring)

applied to

Godama ;

for

we know

that he daringly

claimed to be what the Buddhists always acknowledge

him

to be

a Divine

Restorer^ the very son of God,

with power over the living and the dead.

We observe

that in one coin he holds a sceptre, like an

arm with

a hand opened, signifying his authority to teach and

do wonders while in the other coin his own hand is

raised as expressive of the same power.
But the
most remarkable object is the wheel of glory round
;

his head,

called the

reminding us of the fact that Godama

Lord of

the

Golden Wheelj thus

is

illustratino^

the words of the foregoing inscription, which indicates

296

SEPULCHRAL INSCRIPTIONS

'

that to abide in the wheel of the Almighty

is

to be

some way the peculiarly protected ministers of

Providence.
It is worthy of remark that the word
Shaddai^ in the original, is written or pointed in an
exceptionable manner, as the word is also by the

in

Hebrews. In this case, the

turned upside down, and the

mark

letter standing for i is

letter preceding has the

signifying a pointing towards

We now turn

it.

to the inscriptions found in the prin-

cipal deposit in the tope at

The

General Ventura.

Manikyala, opened by

inscription (4) on the brass

which the animal substance was contained

will demand attention.
The precious things embedded in that substance were gold, pearl, and crystal,

vessel in

probably signifying the virtues of the deceased

truth, purity,

and perfection.

the words read thus

In

Hebrew

characters

Wy^ Din DDSID

Thus was tJie exalted deceased also released ; raise v/p
your heart, the deceased, their healer reposes* in perfect happiness.

Here we

find the mysterious

word niran ; but

clearly the Chaldaic emphatic of nzV, light,

it is

and meta-

phorically signifies perfect well-being.

The sentence on

the silver disc (fig. 5)

is

11 l^D p
that is, A protection from the hand of Badh, even
Badh; from which it would appear that, like the
Greeks, the Buddhists of Kanerkes' day thought the
dead needed a passport to guard them on their pas:

11")

* The word means "

retiring to sleep."

297

IN ARIAN CHARACTERS.

sage to Hades

a kind of

priestly authority.

If

the said silver disc

is

covered

all

a great curiosity, being at least

inscription

those

own hand.

yet without

that on the stone which

is

The

relics.

what modified, and

much

-r;;-)

difficulty

mjran^i

i:?>

nDni nn ind

am

T)*?

Contrary
blood*

op i"' ni cxx 21
D11 \)v " ^^^ p^ DJ ^jT't:*

n'?'?ni

pn

D"i

[to custom], but

mn

unblamed,

I'^nn

Tnn

m''

^'p^ai

niD'?

D")nD

I caused

a vessel of

cd?^'^

to be enclosed.

Afire of wood consumed a hundred and twenty [CXX.] in it; the dead body was

raised on high by them.

Trembling because I also deposited the sackcloth of his mourning
.
sackcloth
and blood complete ; what was unintentionally wrong
.

therein that the exalted deceased exonerates;

my

trou-

was that of a leader when the heathen people of

liAM t smote Aphen [the wheel (?) ]; NAGO-Aifoii
ble

punished Ram; he smote their stores [baskets] with

want, and adjudged Tovan to pay a tax that was

*
t

Literally " blood a vessel."

Ram is

but

they resolve themselves

uni2 ns^
bb^

]D

characters are some-

in parts are a little defective

into the following sentences

the same as Buddha,

Badh be

reputed to come from his

The next

viaticum from the hand of

worshipped by the Hindoos.

298

SEPULCHRAL INSCRIPTIONS
large for it and oppressive^ and
was certainly thus subverted.

My

their power \hand^

teaching shall smite, shall guide even them

thus there shall he nothing hut praise

and

the unclean-

ness of the rebellious is folly, yea even the love thereof,

for

it

shall smite,

at peace,

it

shall smite them;

let

us abide

O people; my sacred ordinance ^Jiall be yours,

even smiting of hands; ^the damma \_worskip~\ of

Dan shall be as exalted,\ the love of Ram remaining

with

wy

it ;

and

beloved,

mon] that

the conqueror of M.A.GOGiiL[^Scythia (?)].

was

like the

is cut off,

even

pomegranate {or

my

like

RiM-

beloved.

This inscription admits of

much animadversion

respect to the circumstances mentioned in

names of persons and places referred

inscriber should use the

Roman

Roman

coins were enclosed

no means of knowing.

number

applies to

time.

The

among

it

and the

Why

to.

numerals, and
the

relics,

in

the

why

we have

would appear that the

bodies that were burnt at the same
It

inscription accounts for the finding of

moist animal substance in the vessel containing the

and also for the coarse white linen in which the

vessel was wrapped, since it mentions the deposit both
of blood and sackcloth, the emblem of mourning.
It
may be asked what was the use of an inscription buried
beneath such a mass of materials? We must remember
that the deceased was probably a Buddhist prince,
and that probably, until some succeeding prince had
relics,

his remains, after incremation, interred above, there

was some way of access to the first deposit for it was

the custom of the Buddhists to visit the topes at
regular festivals instituted on purpose to venerate
and to examine the remains last deposited in them
;

* The

line here passes

round to the right side of the

Or, like that of

Ram.

inscription,

IN ARIAN CHARACTERS.

299

might be read,
and thus continue as records handed down from one
SO that the inscriptions themselves

generation to another.

The

interest of those records

to us mainly consists in the fact herein, I hope, sufficiently shown, that the so-called Arian inscriptions are

Hebrew, and that this language was employed with

some Greek in Cabul, Bamean^ the Huzdra country,
Lagman^ and in the Punjab^ where similar monuments, relics, and coins are found. The Roman coins
discovered in the topes being those of the

first

Cassars

and the Triumvirate, prove that the date of the

inscriptions we have presented must be about the
beginning of our own era.
The coins of the Kanerki
kings having only Greek letters on them, coins of the
Kadphises line and those oi Sassanian kings are found
mixed together in some topes that have been explored; and the facts altogether go to prove that the
Arian language, which we have shown to be Hebraic^
was in use as the vernacular language of the predominant people of the Paropamisan range^ Afghanistan;,
and part of the Punjab^ at least up to the third and
fourth century after Christ
the statement as to the

a conclusion that confirms

Hebrew orio;in

who occupied

of the Afo^hans

and ruled
over them until the Buddhist dominion was supplanted by Hindu power and Persian conquest.
and the

Sacae,

those countries

Before proceeding to other inscriptions,

observe that the fact of
the

Roman

we may

coins being found in

tombs of those ancient Buddhist

princes

is

interesting in connexion with the circumstance that

ambassadors were received from this part of India in

the time of Trajan, whose conquests extended over

300

INSCRirTlONS IN ARIAN CHARACTERS.

Armenia, Assyria, Parthia, and probably even to the

banks of the Indus. Hence we see how those princes
might have become intimate with Rome, and used
Roman numerals, and placed Roman coins in their
tombs,

*in

evidence of their good understanding with

Rome. If, then, the Buddhist Magi knew Rome,

might they not also have known Jerusalem, and have
gone up under guidance of their star to worship the
newborn king ? The journey of the Magi of the East
who did come occupied a long time, and the treasures
they offered were such as India produced.
The
Buddhists of

North-western

India

expected

the

guidance of a star to their king, as we learn from

Chinese Buddhistic authority.

The Magi who came

to Jerusalem from the East inquired for the child

born King of the Jews, and therefore they were probably themselves of

Hebrew

descent, as

we

believe,

from the evidence before us, the Buddhists of Afghanistan and the Punjab were, and that their teachers
were also called Magi has been already shown.

301

CHAPTER

XIV.

INSCRIPTIONS FOUND AT DELHI.

Having

seen the

Hebrew

significance of inscriptions

Arian character on the rock of Kapurdi'Giri^ and in the tombs of Jelalabad and of Manihyala^ three hundred miles apart, we again turn to

in the so-called

in

inscriptions

known

the

other

character,

as the Ldt^ or early Pali

namely,

though the

that

letters

from the Arian, yet the language they express

and it is surprising to find that this lanis the same
guage is inscribed on rocks more than a thousand
miles apart, as at Kapur-di-Giri in Afghanistan, and
differ

at Cuttack,

The

inscriptions to

which attention

will

next be directed are found at an intermediate point,

namely, at Delhi, now so well known in connexion
with the glorious achievements of our own noble
Saxons in India. Those inscriptions are similar to
others found on pillars at Allahabad^ Betiah^ Mattiali^

That the reader may compare those

inscriptions with that inscribed on the rock at Girnar,

and Eadhia,*

they are here presented in the plates annexed, being

faithfully copied

from

fac-similes taken

* Different writers have a most puzzling variety

same names, but

I follow that of Professor Wilson.

from the

pillar

in their spelling of the

302

INSCRIPTIONS

FOUND AT DELHI.

on which they are engraved. This

on each

framed

pillar is square,

and

facing the cardinal points, appears a

side,

inscription,

as if complete in itself; but all

those separate inscriptions are repeated as one inscrip-

There

tion on the other pillars referred to.

ever, another pillar near Delhi^

known

is,

how-

as Feroz's pil-

which has an inscription in a similar character,

the reading of which somewhat differs from that of the
others, and will therefore be given after the Delhi inscriptions.
It will be observed that, though resemlar,

bling the Girnar inscription in general purport, theseinscriptions differ considerably in the structure of certain sentences

thus serving to confirm the truth of

our interpretation, and also indicating that the people

who wrote and understood

those inscriptions, being

so widely scattered, had yet essentially the same lan-

guage, though slightly modified by situation.

Delhi inscription seems to have been directed to a

The
more

was found in a temple, it was

probably there chanted as a hymn, for it is evidently
refined people

and as

it

written with intervals, as if to indicate pauses, each

line being
will

composed

scarcely

fail

racter,

and he

of our

literal

the original

Hebrew.

is,

in a

kind of rhythm.

The reader

to observe the elegance of the cha-

from the comparative length

translation, how very comprehensive
will see,

being in this respect precisely like the

In another place

mirably this character

is

it

will be

shown how ad-

adapted for the expression

of any language in a brief and clear manner; and

is

it

indeed well calculated to form a universal mis-

sionary alphabet.

DELHI

North.

t.>AUA

3.

HlXHAXD-y+yAX

^rULc^OX

5.

HAXLJiC
HAXLrCxl

G.

D-y'Ll

7.

U/rCCd'y

INSCRIPTIONS.

HAX^^XX

v^J^^G>x

i>/id"i-yw

D-y+^AcT
L+rCcT

>!AXn'XX

6<l'^Xd4

r^^SA^ldiK

A6Xcr

yK'ycTHXcSdxX'

A;L(^C:3XXcf

9.

WG-tfAC

:o.

D^di^rVTXj:

t>rlt.(5tJ

V\i5'H-A

Xvj:D-'yj,UI D^lc^Dl

D"y^AXX

D\;^D

XA-H[;

HJ-dUXy^^uXAi
1^51 ex

-HXdD-'yX

Cx^^Xxe

ncXxi ^i^+xx

2.^x^1 xaxdx dn^XL'y ni^iD^x ^l>

d^U">rV

3.

14.

LTiJdJ^

?TXX HXlCd"Uai^X +Xll+e-i

HoX XDyj6j'TCA X6V^i,ULe-^
cyA-FdXA.XX

19.

21

22.

XdX6XL(:L^A.i!

i>AX"
d'j-

'A.X+C+6vt!X

>61LX tX^X-J-X6H(^ +X^i">nX.X'b

+X1+<A iy'i,LX">lX :X'yCX+-CX :X(5H-Xii
IbTA

^Ui1d"TI>X

H^jiA^Jliy

20

(^(5D'HHlAlr+< H-Cl

U6d7t>X"^7X

)Hod/x

-Fjxiiu+ yuXlV^XAv
tr>X-fx

:xyi>^

:y"i

IqJx ^Dyi

>^

X ^rLOd'^TX^x'y

c-oX+x

\303

AT DELHI.

INSCRIPTIONS FOUND

THE DELHI INSCRIPTIONS.NORTH COMPARTMENT.

n^ rrriDp-D,'::! n^ ^:^^^ n^D>^

nniT in

^pr^ 'D'^ ^Ti

ji^^

J1p^<1

in

ann

1:^*

n:i^3

nn^p

ji*^-d

i^n::

np'-i

d^ no

i:3,t2Qi

^d

^37 n:n

ino;r3

^n

ma

nni

^n^Dnnb d^

i:i^

Dn^3 n^n
diii

b:^

r^:^

"73

i:]X

ninn nn3 HDb

'PiV ^d;?3

nn

13

a*^:^

n:jo nn>^

t:^>^

ny

v^ i:)QQn

03
''::

p\i;

r^ in

^^

a::n D^an ^n

mnnn

'n

MMinnnn

d;?^

t:^^

1^3

n^.n

mm

^nn: >Dn

LD^^

"^3

ainn

a'l^

njir^n:^

>S)

"d

^n p::;n
'b^

>^s)

dqi nm^ ninn

nt:^

nn>^ "^nrnD ^:n:o mnn nD^3

wjvn
MDini

'n

n^n:^

]3>^

DM

n^^^

::r>

ns ns

"-n.^D^

^' 1^3 ^n ^3 D:iinn ^n^n n:n i^ddi

]n n^ linn in:

m^n

n^sn nD^n

;dd"t

]l^

n**

n^S)

]::;T

intr^i d'^b::;

:in

d^sd D^i^

in ^^3i not'

ni i:^Di

ld:;)

w in

is ns

'n

nlD^*

im^n-"Dro

"s

D:jiin

DnD\'::n

mrn

ci3n

Dn n-an mnin

n3

d::^3 i:d

in:

nDih

t:^i<

n2n nb ainn

nt:^^^

n:n mrnn lo
"'t:rKi

D\'Dn

nnnnn ini3 3i m^n:

Dn

"JD

]nDin r\Dn

n a'on

"-n

''?

nto-:

^n

aDD^D^^ n::

>\d: in:

>n^
^n

oin

;:^^^

MnD

mot:;
"n'^3

^n"*

t:>n ^sd

Dn:n

ZDrz't^n

'^i^

an

DDn

in:: b^

'nn2 -ni^n

INSCRIPTIONS FOUND AT DELHI.

304

NORTH COMPARTMENT OP THE DELHI INSCRIPTION.

(1)

The mouth of JRuin hath pleaded

their cause,

is the wall of the nation, O brother.

and experience and that of my father shall be their

Destruction

My

state

The

waters are

my

worship

my

hire,

doctrine

Continue diligently expounding the wondrous parable,

Ruin hath procured a pure prosperity.

God, I will meditate on [or mourn over] faithful matters,

God, on the worship thou hast raised,
1 will meditate,
God, on the marvels of my hand,
I will meditate,
God, on the woe that Ruin hath wrought,
I will meditate,
the oppressiveness thereof,
amidst
meditate
I will
I will meditate and the fire which smote shall be my grace,
God, is that of my uncleanness
Because its suffering,
shall
thereof
be its subversion.
worship
The
shall be as established.
raised
The worship thou hast
The Calamity itself shall be even a sacred decree.
that which I have set up shall be

And

shall be

my

my hope.

Your language
But put away thy hardness and obey.
The suffering thereof shall be thy exaltation,

And

My

ray sea shall be sufficient.

sea hath procured a pure renown.

For unto them who are

The
The

distinction,

as those set apart

my stroke is a sign of wrath and of truth

my doctrine* is living fire, even the judgment of God.

desolation of

defence of

Whv

is

our worship a sea

It is a separation

Our worship is also a judgment;

Our worship is a calamity because
Our worship is my affliction.
The mouth of Ruin hath pleaded
Destruction

is

it

oppresseth.

their cause,

the wall of the nation,

Worship the Almighty, for thus do

The anger thereof is a lamentation
Behold God hath proved thee.

brother.

worship the

sea,

Behold the direction is sackcloth, the sackcloth of Ruin,

So judgment becometh their doctrine
Behold my sufficiency is trial and triumph
;

The

stroke of his infliction

Calamity

is

my

cruse,

my

* Or the

is

severe,

all is

Calamity,

zeal of

my

mouth.

INSCRIPTIONS FOUND AT DELHI.

Yea, even blood,

wheel
If,

my

its suffering

infliction of

offspring,

305

being extended after tbis manner.

woe

your doctrine be that which dismayed me.

As it oppressed, so did it sprinkle me

Thou art the sea,
Ruin, I am rendered unclean,
The waters are my worship, my doctrine.
Continue diligently expounding, declare

its suffering,

them its purpose is purification

1 have deemed thee unclean according to my fears
Ruin shall be as a wall of renown
I made purification my object
As Calamity was determined so I confirmed it
The mouth of Ruin hath pleaded their cause,
For

to

Destruction

a wall

is

to the nation,

Brother.

As they were oppressed I also was afilicted.

As their waters were their injury so I sprinkle them,
Thereby

my affliction

becomes their prosperity,

The doctrine turns their waters to my sprinkling;

The water shall be even the fire of lamentation
The groanings of the afflicted shall be his purifying
;

So the

fire

As

fire

the

that

affli(;teth shall

that afflicteth

is

be the defence

the infliction of Ruin

These are my portion \mani\ the fires of woe are my treasures,

ye who are their offspring I regard you as unclean.

Ruin is mine, ruin is stretched over me.

The smitten, the broken, these are my offering j
all ye posterity, and ye that are wise,

From

the setting apart that causeth shame,

1 have made the smiting of Ruin the fire* of Sadh.

These waters, like the ruin, are my parable.
Because these waters, like the ruin, are my Distinction.

* Fire meaning burnt

sacrifice.

INSCKIPTIONS FOUND AT DELHI.

306

WEST COMPARTMENT.

an
ni^

nns

^n);b

>n Di:^ run

nn^ai^ hqio

Dp

i:)nn 'qqt

'riDti^

inrn

nbn DDit^
^n

^rT'n^^ jii^

D:p

'n

id;;^ d:)Jik

nn

^Dix

DH yB nnn

""D

an'^^m n^^Ji d:i

a:n
''nr^p:^')

"TT

^s

no

i3 m;r

jtib '^dd n:iro

dh

nrn^

'n

Mk inriDi:^!
iji

^^3

otherwise

is

'B

]2

'):^i

>nvn

r));b

^n'>

^in^:)

yn

t:^>

h^dd

id;;

dji

/ik

^n

ri^'p^n

^')^^

nn3

'Jidh

w^'b

DTn

]l^ '^n

ii^n 'm

t:;^

nn

'ni

i^j^

it:^j^

nr^Min

hdzo

di:^

1t:^^^

p"^

bn >nK

injiDt:;

^n n^m

DJitir >:)iq

>:pi T-n:!

nnn'^'non

nrinn\i

d:"t n/T* c^n^^i dji d::;:

-r"?:

nDinn

dh

dh-'to
T
Ti:;

* Here the words

ina

op

^jidi:^

d:);;

i:i?D:ir

nn^n

rr-nt^

it:^

njn^v;r 'n^n

Dn

ms)

^u}

w
'^d

rivn jt)3

n:> >^d

>2^i

nn

ni^

jis)

''u;:):ir

ii

ns

^d'^

Dn>n;rD '/n n^i '^nnn aron

D:ir3

am^^ aynbii

nvn i^j<

'^'^d

>nvn

^n

aT

i:)d:i?

nm

n^

hthd onn'^n

jip

d'^dh djjih

wn:^ ^\DJDll

iji ""^d ns)

n^

nt:^^^

^'^

'':d:j^

dd

>^3

'^t:;

ti^^

i^^n-u^ "tb

it:^

IDjn bn iDJi

Dn>3

'k

am

"^b

s)

id;^'? '/id

')t:^i^

DJTinn 131

hd*?

D''^V ^i^ occur on the Mathia

i:d;?

pillar,

which

the same as at Delhi. See Bengal Journal, No. 67, 1837, p. 578.

4.

West.

DELHI

:^:>^6

halXX'H+x

INSCRIPTIONS.

+/!js+

5.

+yL4AX^

lrl.&L>^

6.

HI,AUl6(f

rVTJ^^

7.

(^Xi^A^X

HODX^/

9.

ci)-

1.

>XXlC

[^Aa^7LU>X(;?.

^TX^_L.A.X
uja-

4^J(t.>Ad

eiiei^L;^'

J^+Cj'l^X

UO^Ajy

D'>iXxXd
d

Uj'rClC'W

ACd+I(^Xi^rtA XIWJ^-F

dJr{:X

dU.XH^DXA6 MoC^ie c^xxdXx IXea.

(^XADX

Hr^^TDXA

2.

V6ytfX&^+

3.

HA^OrCA

4.

Hr/C.06^^5

Hc^yl+yXLiAX^X

HALXX+r

a :iUy

AdAic^DDydJi
On

iPiXuX

lxAlJDX(r-P

ine

Mattia

HI

t.t>rC-f^X

AX^AA:X"y

^(?xxx
Ll<?rt6+6X

jX CJAHXDX^X

rLx'y
pillar

t>Xl"80^+J:

LA4[5l

?>uXljX+

Irl;A6laj!.X

XlOXHr/jC

Mi:xCd"yH<)X

XJA^-rJ"!

lA-fi+j!

rH^^XXCrCJ

:<iA<^X

ii^riyxo

D-DlDCX^XXr

XI ft.

dLuX"HLE-

ei,L>fLtrArV']-X

<^xuJ^yxdXx

20

h.-^oHoj'a

these

5l^<^r/AX
woras are inserted:
'?lr-

e.^A.d

INSCRIPTIONS FOUND

AT DELHI.

307

WEST COMPARTMENT OF THE DELHI INSCRIPTION.

The mouth of Huin hath pleaded
Destruction

My

is

the defence of the natioyi,

my

and

state

their cause.

O brother
my father shall

experience and that of

be their

hire,

The waters

my dam ma,

shall be

Continue diligently persuading

ray doctrine.

these things are for thy time;

parched mouth, the bowing down of that Cala-

Trial, Calamity, a

mity,

my

Shall be

my
With
Are

tax where there

is

the

name

of Ruin.

sorrow even this of defilement,

father,

the breakings of their ruin after this manner,

my

thy people

afflictions for

their fire* being unclean,

Thou desiredst the raising up of portions of the nakedness,

To be the tax of our people, that the life of Calamity might
deemed

be re-

Arise and redeem their lives;

they endure an extension of

th}'

calamity

They bemoan

My

the calamity of

my burning,

burning oppresses those who are with me.

made my worship thy recompense.

1 have

Even

people, those

The

made a lamentation,
humble are the redeemed.

that which I have also

afflictions

who
of

are

life

are your perfection, suffering

your per-

is

fection,

1 bring forth

my

experience, the wonders of

my

wrath are

for

your

time.

My

perfect purity
trine

their doc-

Arise, then,

I have

was a sign from the setting-apart of

my posterity, my purification is
doctrine as my possession.

perfect,

made my

Even that which I also made a lamentation

The afflictions shall be for thy time
The society I produced is accordingly a sign
That I deem life as perpetually unclean,

And my

My

sacred decree

dread shall be his

And my decree

is,

was
fire

ruin, the time thereof being ruin.

who

is

rendered unclean.

according to their seasons, perpetual.

* Perhaps meaning that burnt sacrifice- was unclean, or it may refer to

fixe which the Buddhists, like the ancient Isjca^lites,. preserve in their

the

temples to signify their

life

before God.

s:2

308

INSCRIPTIONS FOUND AT DELHI.

Calamity

is

yours, painful

is

the vision thereof

After this manner the cutting

oflf

of thy people

is

a defence.

The life of calamity as a ruin redeemeth the humble,

Ruin is the token I have selected
A perfect name shall be his fire who is unclean,
Alas, a portion according to the portions of the nakedness I ex-

perienced

I bestow them on his people for their possession.

my

father,

sorrow and this defilement.

With breaking
Are

of ruin after this manner.

theirs for signs that Life is a lamentation [or a ruin];

Fire of affliction and ruin was the pain that slew thee
Since mortification was thy doctrine,

One

shall be

These are

judged by that which slew

the tokens

of

thee.

Bamah-Dan-Budhen,

the portions of

the years.

Consider [or build up] this threefold sign,*

my

doctrine is the sign

of the judges [or the Danites].

Thou

shalt be removed and their years ; there shall be ruin enough

Behold I give thee my possession, my wrath shall be appeased,

The overturning

of ruin shall be their recompense,

Their judgment shall be the breathing of perfection and repose.

That which was

And

my

wrath shall be your separation,

my earnest desire
my doctrine being produced

they shall flourish even according to

They

shall be according to their life

as a defence [or wall].

Thy

life

shall be as a

J have produced

And

My

my

marvel of perfection.
experience,

our people of Sak,

behold [the Greeks (Jivanim) being indeed compelled] f

ordinance shall be also the religion of

That

is

all

the sea, the equal judgment, whereon I have meditated.

* Or TT'mitjTeleth

(?).

f This occurs only in the inscription on the pillar at Mathia or Mattiah

which in all other respects is similar to that at Delhi.

DELHI

Soutk.
1,

'>6XUa.

rCJ-F

4.

8^-FHl:>+t^-F

7.

8.

9.

d+5+

>1JJL

rV+

6.

Ui-H

L.JL>rb -Je

3.

5.

INSCRIPTIONS.

It'

Cr

A^dSdjKbfl

UrL ^5^"] AJ-C

HXO+al

i> 6Ju +

u^^Xb^]
rUiJ+ 1+LP UOrLA A.A+tX A + LA
riidAU^ vLU(i.fA-it>A d7^JuX H-FXJl
>/+d ^y^+-Jd Ar/X6tJoy'X6 H6DJI.LA+
Cd+1 Hri^^'rC^ 6D'+X< i+Cc^X AA^X^i
AAi^L^c^ ^-tfcbi

+bCfi/vL+

12.

XrXA(^X ^iHXo-X.6 6CX.3u6 IKXAc^X

^ix^j xi^r^Ac^x /Cx(rAyXx XXx.i^.xhr^xXI^6XX (f<)'P^ CXHX biUSX D6Xd'

13

MXX^Oa)Hi[^X Xt(^+A(^J.

10.

11.

14.

15.

16.

WXX5^AXi
IA6XC ^6C.?aX XXHXIC ^6X+XI
XUAc^Xl Hoi^L^X d"4>XX bXHXX XXX
'

VIAXX A.d'AbrXxX

X+^

17.

He+

18.

J^XX

19.

jqX XtCc^X

20.

haJ-^^x

t>^X

t>6CHX

d"Ay^X

t^X6l^X

i^TXA XiOTA^X
aA:yXL7X H^XAXX

XiX[:^c?xX6X

UXi'XA

AXXl^J7A(^X

^A'iX

Hr/XAX"y

aDXV7X+eX

ADDED TO THE ALLAHABAD INSCRIPTION.

">5X

CX Xi dXXXiAiUbA

4A(^X OXA
E

CT6

X(5

^XXX>^X?X
HXHi >XXOI>

-f^(^AXAX "^AX

>Axx

XXXHi

i'ix aXa oy/. ^<5+x

^AX

309

INSCRIPTIONS FOUND AT DELHI.

SOUTH COMPARTMENT.

nrn r^b^n tid hd^

T'mn
JiiisriD
'22

i;r^^

iHD i^HDiD

nnsnD

a:)

''n>

in^;;-.u^::rn

^n

n:m

'

'nw

]D''

'31

'D''

'n

nD DDD

'n^n

It:;

'iJi

'jiD*'

nn
im

1>n
^:n>*

^in

''n

nh

t:^**

^n niE) n3 Dt:/a
n:in >n

'B

mj^

na

]n

m*'^;;

^\y;^

^ntj; 'n>n nt:^n

in

n:n

>h)

^:i:

na3

1:3 n^ ]i^i ip >n

''n t;> 1

it:;

nmt:;

dj< ^t

]t:;n

>d

io>^

nD Dha

t:;-*

Dt:;

:);

it^^'-n

^'>

>n

nD3

'in

t:;^

''d'?

nD

>i:n

>ji>

dijid >n

nnN nn^jin

t:;**

^no

^d'? >::in

t:;^

dk

nD ana

ni^-t:;i

op nDn

'3

'in

m
iji

in

t:;n

"-n

it:;>

n:):!

nn

n:)n

it:;

nt:;

pn-t:;

''nt:;

>i:

1:
T

13

^^22

']yi^

in: 13 \n nt:;^n

>nnt:^i nat:; in''

p^

'^^b

):]h^

n^ i^x

niN b^

n:

nsn

'

^n

n^r^

'^^m

^^p^

nanr

't:;:)

^1X

]n in^^y

D^

"^^m
:);

it^r

'

piS)

ddio

ppt2

no

nt:;?^ ^:p -|>3

'n ^^n

p3

d::^

nu;'^ ^2^?

nT

nD

t:;^

ns3

"'n

iin;?

11

in

ybD

it:;''

^n nazo n:i<

'^n^^

t:;*'

nsj

"'^u:)

nrna n:n ntn-nb ini

'm

ein
T

>iji

nn nsD

nan

d:i

n^^^t:^ imt:;

hdi D^^

i^"??

n::;'?^)

n^n

im

n^>^

1J13''

''21

i:i<

nnt^^n

^tm^

13:1

ijpD ]n ^^

t:^Dn

Dn

it:;^^

^n

mi nra n:n

]2b

>n ^a 'b nDi^

INSCRIPTIONS FOUND AT DELHI.

310

SOUTH COMPARTMENT OF THE DELHI INSCRIPTION.

(1)

The mouth of Huin hath pleaded

their cause.

is the defence of the people O brother ;

and experience and that of my father shall be their

Destruction

My state

hire.

my portion, people, these are ray hire

My injury is my strength as that which polluteth hath sprinkled me.
These are

your rest ;
God \_El\
Behold according to thy burning shall be the Wrath* of the years.

Your calamity

shall be

That which afflicteth, this is the revelation of thy times

If weeping be your distinction, meekly submit.
Who endureth my uncleanness as from Him, praiseth Him,
Yea, He only who smote shall be your purifier.
Who thus are His people, as He purifieth whom He afflicteth,
Lest he who

Oh bow

debased forget the name that

is

down, yield

He maketh

is in

thee.

the prostratef as the excellent,

yea as the excellent.

my

Shatter Vanity, buy Ruin, even

Go

behold thy

to,

affliction

was

That shall be your wood [or

Your perfume,

my

my

is

Your beauty

shall be destruction,

What
Thou

Be

defence,

doctrine

it shall

posterity.

is

woe.

your mouth

your trespass-offering

shall be

shall be

my possession.

Even such a thing

as this

be even a ruin like this

shalt be regardless that

Behold what

my

tree],

me.

the setting of your weapon

Lamentation

Behold

purification;

also with

is frail is

it is

a mere ruin-heap

a token of ruin

polluted, endure the uncleanness of ruin,

For behold, even

And

life is

lo frailty is the

Behold the heaps of

but a ruin.

token of ruin
it,

behold the heaps of

Here

are tokens of ruin,

Why

was

my

my

calamity a sea within

and

it,

calamity was as complete.

?

What

is

the sea P

and years of waiting for prosperity

"Wandering to
By the name within, ruin, the pollution of your ruin procureth
fro

puri-

fication.

The

suffering thereof beautifieth those

whom

wretchedness hath

polluted.

* Cham or Ham wrath, hotness, blackness,

t One who wallows as in the dust.

INSCRIPTIONS FOUND AT DELHI.

Behold the strength of Ruin

is

my doctrine and
my endowment.

311

yours j

Ruin was my token, Ruin was

Both that and the years of music [?] shall be yours
And the extension of my Ruin shall be gold,
posterity, be a heap and the smiting
Though my doctrine,
;

of

my

ruin.

Behold wrath [or heat] is the token of my ruin,

I was rendered unclean by the pouring out of ruin
Wait for the acceptance of God, the shame of ruin

You

My

is

within;

shall disregard the ruin, lo calamity is here a pleasant abode

calamity

That which

my

Lo,

Your

is

as perfection

why

is

their calamity a calamity ?

even a ruin shall be a meditation

posterity, the signs of ruin are yours

tree,

my

If,

is

your

fruit, is

posterity, it

the fulfilment of every desire of

be yours,

my mouth

posterity, the signs of ruin are for

you.

You

shall forget the ruin, here calamity shall be a pleasant abode.

The ruin

Why
His

shall be as that

which maketh

ruin like perfection

is

What

is

perfect.

the pouring out of ruin ?

that of meditation which shall therefore be like this, even

fire is

ruin.

God,

my

state

and experience and that of

my

father shall be their

hire;

Thou,
1 have

Ruin, art Truth to

made wrath

These are

my

my

me

because thou art a ruin

habitation,

O Budhen;
my idolatry.*

possession according to

Or, as he hath sprinkled me.

312

INSCRIPTIONS FOUND AT DELHI.

EAST COMPAKTMEKT.

nn HHK

"^^2

rwp

nsn

ns)

HDinn aynb
hd^

iibn njiB

m ddt dji dd

ddi

^^

^s)

^'^

i^s rvn

Dn:inn

ntn ^^^^ Dn-t:^n

DroHD

nDinrr

^^*

Dnrr

Dn^3 na

nr\y J13

pi

^;!:n

]n a^'> ^ns

it:^

id^oji >n''Dn

di:;s)

a^on

in d:i ^3 IDS n:nj^

D:ir)n

UK"t:;i

t:;''

inns

^"TD^

nit:;

''nnt:;i

n^n a:;
n"

nni<

n^^

nSn nDinm

D^'QtoD

iDDn

It:;

nD nDinn

'd

n'^ns i^

nDinn a^^nb

t:;^

t3

t:;^

"^s

nvnj

ny^

r^w^

ay ns

nii

^n

n>

jionDD^ nDt:;n

D^i D^Dn

"'^

D^iin

n^9 %n ^3

nt:;n ]n

D:i;n^ a"? jij^

ddi

D^iin ar\i^ nnro

"'3

'^pDD

it:;

n^^n n^ nni n^

]n d;;

i:i><

Dp
it:;

n"'n

)::;

it:;

nat:;

noinn d;;^

\n nni^

'n^^-t:r

nDinn

iDi<

nD^

nj-)3

/ID

')^^

^'^

nnj

ornin CDiDX ^hd:) inns ^nijm /inn nu^p

tt:;

Q^nn

"s

Dt:;^

nzn ayb

n-'ns 1^ i:k

n> d;;3
^:p

It:;

ti;>

nD nDinn

d*?

d/ik idddd ''Jik no^ in

n:n d;; d^dzo d

n:n d;; nD:in 'nnnni

n3

^Ji^

T3

'D

n:n

i:ik

nn

'n ^3

n^

d:i;

it:;

n>

]yvr\

iddt n^n3

D:iin Dn^^

"n^

n>n3

idd"t

nDi:^

n^

^b 1:^^ njjn

'D

n''n3

nit:;

>::

i^

ddi

ay

^2i^

iddi

nm o

iddi Dn \n nor n^

nDinn
i^DDi

^b

nDiD in

Dj/n*?

nDt:;^

nni<

^^^Diot:;

]:iTK

"'/It:;

^d;;3 ^ns i:i<

ini^

mn

d;; D/^^^ >nDt5r2;

/It:;

>D

i^j<

DELHI

East.

Art

6.

4y-f^^'|-

9.

;L"y" 1

10.

11

';36tX

r'oF'irLXirt

JtCa
tJL>X X&

X-l

HAJ-

13.

O-yAc^ul.

14.

i(^G>

15.

l/C>

16

HJLX

17

ay6(^X

19.

AOdc^-^C.y'

rL

V66

Hr/ftA.L"y

jtD-yjL

12.

18.

H6C.VA

^+

D-y-jXjJLA

Hr/r^AXly

2.

INSCRIPTIONS.

UrL

i3X

"Ui

H-c

xhX+a

+0-

Vi-.C^rV

H_L^GX D-A<^X

df-l

AA >5CX Cxt>X X& VAHi; ^A.y

HX+Ad

^u^ &1

^61+ 0-&1
la&l HXJCX

HAJ- XA- :cErV

OWAc^X 6(^XA

X-f^-l

Ado-

Hi^LdL&X

Hj,^cxa-"WA<iXiaxX +a^+I

H^ ^WXl^ D'HAc^XA AAl^AlCX

Arl"H>o

2a

H-C

21.

yiii\/

DW^All

i>A&i

rVA.

rCilXy"

tXiirtJ&UDtf_L,rLG>l

H_^La^^XH(I;li/xA

INSCRIPTIONS FOUND AT DELHI.

313

EAST COMPARTMENT OF THE DELHI INSCRIPTION.

^

The mouth of JRuin hath pleaded their cause.

Destruction

brother,

the defence of the people,

is

A shameful defilement, even that,

Go on

diligently expounding

my father, shall be their hire.

my damma [law of worship], ray doc-

trine,

Boast of

That

hardness, the

its

life

of Calamity

is

as a ruin

perfection, yea the vision is perfect

is

Perfect

the worship [damma'] that

is

and the

alike the doctrine

is

defence.

Boast of

were

hardness, the dread and the affliction of his purifying

its

my earnest

desire

I was rendered unclean, the waters are the lamentations [JIVH^]

of calamity

My
Lo

breaking shall be called the wall of defence

the Calamity

is

the defence, even though Calamity cause un-

cleanness.

For the calamity arose from

Or

rather

And

my

my

possessions

burning thou shalt deem thy uncleanness.

then the hotness of the burning, and the equality of the ruin
inflicted,

The calamity, shall become its purification

As from the equality there shall be prosperity,
Through it the present breaking to pieces becomes their doctrine,
Yea and the breaking to pieces of the people of God shall be my
sufficiency.

Where

shall I

bestow the waters, that flow out of

my mouth ?

Behold, even desolation shall be very desirable,

My

state

Go on,

and experience and that of

my

father shall be their hire.

diligently pei'suade, the waters are

The mouth of Huin hath pleaded

Destruction

is the

my damma, my

doctrine.

their cause,

defence of the people,

brother,

Ruin is
For the

my

Why ?

Because of the calamity, as the people are as those

sign, a shattered thing shall be a sign for

them

people, behold silence shall be the wall of defence.

who

are

deemed unclean.
Behold the worship is even that of God [JaA],for the hand of God
hath smitten the nation.
Behold the suffering thereof

* The

shall

religious service of the Buddhists

be their Pojah,*

is

called

Fojah

[here

God

is (?) ].

INSCRIPTIONS FOUND AT DELHI.

314

The worship \_damma]

is

even that of God [Jah~\,

Yea, even that which hath made you unclean.

The mouth of Huin hath pleaded

Destruction

The

is

the defence of the people ^

trespass-offering shall be the

I [or

my

their causey

life

of

brother

him who

is

unclean,

make

sign] will be as your security, I will

the wall of

defence complete for them.

Why ?
The

Because of the calamity of the

people are as those

who

Behold the suffering thereof

afflicted people,

are rendered unclean

shall

be their Pojah ;

The worship [damma^ shall be even that of God,

Since the hand of my God hath smitten the people
Behold the suffering thereof shall be their Pojah ;
The worship is even that of God, even that which causeth uncleanness,

Which

is

certainly the calamity of the people

Behold the suffering thereof

unto God;

is

him who cries out

the purification of

Because the people are withering away

Behold their suffering

The worship

is

shall be their

Pojah ;

even that of God, even the hand of my God

Surely calamity shall be

my

possession [or

my

Attend, consider, the Ruin, the Burning, the worship

you those of my God

The mouth of Ruin hath pleaded
Destruction

The

is the

unclean

is

life

brother

[or showing] of

him who

is

The worship
sea

also, are as to

their cause.

defence of the people^

trespass-offering shall be the

establishment].

is

equal,

my posterity,

the

mouth

[doctrine] of

my

equal,

Our worship
As to you,

is

that which hath

made me unclean.

people, the suffering thereof that

is

my

renown [or

my

heaven].

Behold their calamity, I make the suffering thereof

perpetually.

Attend unto what I have accomplished.

my

purification

INSCRIPTIONS FOUND AT DELHI.

The

inscription on the pillar at Allahabad

lar to the inscription at

315

is

simi-

with the exception

Delhi^

that five short lines are added at the foot of the pillar.

These

lines,

when

transliterated into

characters, read as follows

nriDm

\i

nw

r\^T^ iit^

iJiD"^")

^:)

modern Hebrew

'''Jiri

r^^r\

^n 'nn

s)

nTnr\

n''r\''

''m

The mouth of Huin hath pleaded their cause

Behold thy Vanity ; Equality and Wrath are alike God's signs
God's decree is ruin, my uncleanness is ruin,
In it hath he judged the people, their God is my hope.

Even

the

Judge of the mouth that is defiled.

Ruin, art become my garden

Because that thou,

As

to

my

defilement,

Those who are

my

God [Jah].

posterity desire

The

defilement of ruin shall be

And

for their

Though

dead

is it

my

my

ordinance,

endowment,

appropriate because

it is

ruin.

these inscriptions express the same general

notions as to the instruction to be derived from the

contemplation of calamity and the destroying power,

as the inscription on the rock at Girnar, yet the Delhi

no such direct allusion as the

Girnar inscription does to any catastrophe to the influence of which the Buddhistic doctrine of entire
inscriptions contain

submission to calamity and uncleanness

We

find,

may be traced.

however, reference to the fact that the

father of the author of those Delhi inscriptions had

substituted the

making of heaps of ruin by the

INSCRIPTIONS FOUND AT DELHI.

316

people instead of offering sacrifice* in consequence of

the

fire

of

sacrifice

which may

having

itself

explained on

be

become unclean;

the

Hebrew

prin-

any fire but that which was derived

from the altar on which God Himself had kindled
It
it, was not to be employed in burnt offerings.
was for despising this condition, and offering
" strange fire," that Nadab and Abiram were devoured by fire from heaven.
The priests Avere to
take fire of burning coals from the altar, where it
that

ciple,

always burnt before the Lord.f Circumstances had,

it appears, rendered it impossible for a proper sacrificial offering to

be made, and hence the institution

of presentations of broken things instead of

burnt

which have continued amongst Buddhists,

in token of their humiliation, from that to the present
time.
If, then, the Buddhistic doctrine and mode of
offerings,

worship were devised by

the father of

Godama

or Sakya, he

was

him who promulgated the sentiments

expressed in the Delhi inscriptions, which therefore

must have been made public immediately

after the

inscription at Girnar; which, from internal evidence,

appears to have been produced by

since

it

not only promulgates a

Godama

himself,

new law and order

of

things, but also gives the reason for this change in

the overwhelming calamity which

the

inscriptions both

mouth

of

Ruin

it

and

at Delhi

at

Girnar the

said to plead for the people

is

in that of Girnar, Destruction

is

In

describes.

but

said to be their en-

lightenment; while in that of Delhi, Destruction

* West compartment,

f Compare Lev.

xvi.

12

Lev.

ix.

24 ; Lev.

x. 1

and Exod. xxx.

9.

is

INSCRIPTIONS FOUND AT DELHI.

declared to be their
arising probably

317

wall of defence: a difference

from the

fact,

that Ruin and De-

had not only raised the religious character

of the people, by the religious reflections which calamity is always found to inspire, but that the state of
equality which general poverty produced had proved
advantageous to their peace and piety, and that their
destitution had really defended them from their foes.
" The mouth of Ruin " is an odd phrase, but it is
struction

quite in keeping with the

As used

at

Delhi,

it

Hebrew mode

of expression.

probably had especial reference

law which required the idea of ruin to be associated with the decease of Sakya, whose relics had
probably at that time been distributed in topes or
sepulchral tumuli in the various districts where his
religious teaching had been adopted.
It is remarkto the

able that those

monuments

are erected, for the most

part, amidst evidences of natural convulsion,

where

rocks and ruins abound, as at Bhilsa, for instance.

The Delhi

edict,

or whatever

it

may

probably sent forth on the occasion

twenty years

after

Sakya's death,

be called, was

when

Ajatasatta,

re-collected

the

fragments of his remains which had been distributed

and erected over them a great

Rajagriha,
Sakya's body was burnt
vessel, and the remains, after being

in different districts,

stupa or tope at
in a metal oil

worshipped by the people for seven days, were distributed to eight provinces, which had sought the
honour of possessing some fragment over which to
build a tope, around which worshippers might assemble at stated festivals to venerate their emancipated Buddha.

But

Ajatasatta^ being king of

Ma-

INSCRIPTIONS FOUND AT DELHI.

318

gadha^ was instigated by his priestly advisers, doubtless

with a view to centralization, to claim

relics

all

the sacred

own, and to make them the treasure

for his

of his OAvn land, with

all

the avidity which such

worshippers have always evinced for such remains.

Magadha^ the

It is not unlikely that this king of

immediate successor of Sakya^ may have acquired

his surname Ajatasatta from the very zeal with which

he promoted the worship of those remains, for thereby he aspired, doubtless, to honour himself in his
father's name as the setter up of Ruin for the cogno;

men Ajatasatta^ by which alone history has handed him

down

to us, as

Hebrew,

signifies this.

In assigning

the pillar inscriptions to Ajatasatta^ however, I must

acknowledge a

difficulty, in

to the Greeks,

who

consequence of reference

are not supposed to have

had

in-

timacy with India until long after his reign. Possibly, however, Greeks may have been in India, as we
know they were in Scythia, before Alexander's invaor possibly reference to the Greeks may have
sion
;

been inserted where it occurs after that period.

Certainly the circumstance that they are mentioned
as expelled, or compelled, in the Mattiah inscription,
is

against this hypothesis, and would rather point to

Chandra- Gupta^ who founded the Maury an dynasty

of Magadha^ and established his sway throughout the
Punjab and from the Indus to the mouths of the
Ganges, after the complete expulsion of the Greek
troops of Alexander.*

This was in 316

this period the capital of India

was

B.C.

Palibothra^ which

Megasthenes informs us was nearly nine miles

* " Auctor

libertatis

At

Sandrocottus fuerat."

Justin,

xv. 4.

in

INSCRIPTIONS FOUND AT DELHI.

and two miles in breadth, being surrounded

with wooden walls pierced with loopholes for the dis-

length,

This name Palihothra appears

charge of arrows.*
to

me

to be an epithet rather than the real

the metropolitan city;

''''the

wonder of

apply to

the

Magadha

for, as

separated

or to

which were worthy of the

Hebrew word,
[nation\''^

name of
it

means

and might

Kash (Benares); both

of

distinction, as successively

and power.
As
Palihothra was the capital of Magadha^ it probably
took different names during the various dynasties
that governed that country.
This, however, is the
the

centres

of Buddhistic piety

striking point in relation to those names, Palihothra^

Kash^ and Magadha are

* Arrian,

all

of

Hebrew

significance.

Indica, x. and Strabo, xv., both quoting Megasthenes,]

320

CHAPTER XV.
THE INSCRIPTION ON FEROZ'S PILLAR.

The

on which this inscription is engraved is

near Delhi, and is known by the name of Feroz's pillar
because it stands on the summit of a large building
pillar

supposed to have been erected by Feroz Sliah^ who

reigned in Delhi between 1351 and 1388 a.d.* That
part of the pillar which

is

seen above the building

thirty-seven feet in height; but

it is

said to reach

the foundation, and that only one-third of the whole

visible,
it

the building having been raised around

stood in

its

original

feet high, it is a

affords

Even

site.

marvellous

stone of

it

there

for

it

it

is

as

but thirty-seven

relic of antiquity,

an interesting proof of the

formed and erected

if

is

skill

of those

and

who

consists of a single

the hardest kind chiselled into a round

column of the finest proportions, and polished as perIts circumference

fectly as any Egyptian obelisk.
where it joins the building is ten feet and a half.
There is no doubt that it originally stood apart, like
the pillar bearing a similar inscription at Allahabad.

seems to have been appropriated as a trophy of

victory by Feroz, and he built his menagerie around
It

it

in contempt of the conquered people

rated

it.

* Asiatic Researches,

vol. vii. p. 180.

who

vene-

THE INSCRIPTION ON FEROZ's PILLAR.

We

learn from

Muhammed Amin^ the

321

author of the

Haftaklim^ that in the time of Feroz " the most intelligent of all religions were unable to explain the
literal characters engraved on it."
There was, however, an inscription in

the more ancient.

preted,
effect

1169

more modern character below

This has been satisfactorily inter-

and proves to be a record in Sanscrit, to the

that the Raja Vigraha^ or Visala Deva^ had in

caused this pillar to be inscribed afresh to

declare that the said Raja, who reigned over the
A.D.,

Sdcamhari^ had subdued

all

the regions of the lands

He exhorts
between Himavat and VincThya.
scendants to subdue all the rest of the world.

his de-

This

Sanscrit inscription terminates with the sign so well

known by

namely, the trident, which in this case

represents the power and right of Siva to reign as
us,

the universal monarch

proving that then and there

Brahminism was announced to be the dominant reli-

gion.

Therefore

it

is

to be inferred that the pillar

was of great antiquity in 1169, seeing that the power

of Buddhism had there passed away after a long
supremacy. Indeed, such pillars had been erected to
enjoin the doctrines of Buddhism on the commencement of that religion in India so that we are carried
;

back to about 500 years

B.C. as the

probable period

when this pillar was first erected.

The Himavat^ above mentioned is the Emaus^
Imaus^ and Emodus of ancient geographers
that
is, the Himal of the Sanscrit and the Himin of the
:

* See Prinsep's Journal, No. Q7y p. 566.

t Probably pronounced Hemauth, and hence by the Greeks JEmaus
and the Romans Emod-us.

THE INSCRIPTION ON FEROZ'S PILLAR.

322

Hemel of the German and the Heven

The term Himavat seems to
of the Anglo-Saxon.
have been applied more particularly to the western
portion of the Himalaya range, where it bifurcates
and embraces the land occupied by the Sacce in the
Vind'hya is the name
time of Alexander the Great.
of that irregular line of hills which passes through
the provinces of Bahar and Benares.
The most interesting part of the inscription recordMoeso-gothic, the

ing the exploits of this Visala Deva^ at least as

our inquiry,

relates to

over which he reigned

map showing
Roman power in the

over a

light

is

the

name

of the country

Now,

Sdcambari.

it

if

we

look

the extent and contacts of the

era of

Augustus

upon a name precisely

Caesar,

we

shall

similar on the north of

the Rhine, extending over a considerable area, namely,

was the country of a Saxon race, and

was coterminous with that of the Mar-Sakii* and
probably the Saxons about the Elbe were only another division of the same people, or in fact the very

SicamhWi

it

same, having shifted their position according to their

Saxons were on principle a roving race,

and took to the neighbourhood of navigable rivers
and the sea as if with a sense of inherent fitness for
efnterprise and with a love of the great waters. Sicam
the word Bari^
is but Sdcam with a Latin spelling
or jBVz, is only an expletive appended, meaning
habit, for the

chosen or beloved,
Caesar found the SicawhWi

more

difficult to

deal

with than any other of his foes on the banks of the

* Query ^ti^

HD = the rebel Sales 1

THE INSCRIPTION ON FEROZ'S PILLAR.

323

and Tacitus says* that they could not be

brought into submission but by policy
that is to
say, as allies rather than as enemies. Horace thought
it a compliment fit for Augustus, to say
Rhine;

Te

ccede gaudentes

Sicamhri

Compositis verier antur armis.f

Augustus, however, never conquered them; but,

according to the imperial maxim, he divided with the

hope of ruling them, and so induced many thousands

of them to separate from the rest and take up their
abode on the Gallic side of the Rhine, where he expected the better to manage them. After this, Tacitus

and other
nated;

historians assert that they

were extermi-

a very unlikely end, seeing they possessed

multitudes of ships and boats, with which they in-

and the mouth of the Rhine.

In fact, after they had received into their country the
defeated Tenchheri and Usipetes^ they crossed over
the Rhine with 2000 horse, pursuing the Romans
and despoiling them of very much booty, as Caesar

fested the broader parts

acknowledges. J

people that could do that and

retreat to the forests or the coasts,

possessions, as the historian tells us,

with

all

their

were not likely to

be exterminated by the colonization of a compara-

few of their people, who, after all, only obeyed

their own impulse in settling where they best found
means to live and enlarge themselves.
tively

Now, when we remember

f-

The poetic

that the coasts about the

* Book ii. chap. xxvi.

arms is a nice turn, for the Sicamhri in the
had emblems of their worship on all their armour,

allusion to their

west as well as the east

X Com., bk.

vi.

y2

chap, xxxvi.

THE INSCRIPTION ON FEROz's PILLAR.

324

Elbe, and also the British

applied to

them

at

or sacred records of

isles,

had the name Sdcam

an early period
India,

in the

Puranas^

and that because they

were inhabited by Sakas^ or Saxons^ can we avoid

concluding that the Sakii^ or Saks^ of Germany and
Saxony were akin to those known by the same name
For the same reason that the country
in the East ?
of the Saks of the West was called Sacam, we may
reasonably conclude that the country inhabited more
or less by the Sakas of the East at the time of the
The territory over
record was also called Sdcam.
which the Rajah above named held dominion extended
from Benares^ along North- Westenifindia, up through
Cahul as far as Bokhara^ ^iaw^s^xherefore known
There were Sakas
as Sacam-hari during his reign.
or Saxons^ throughout his region, which was subdued by Visala-Deva just when the Anglo-Saxons
were beginning to merge their distinctions under the
rule of another conqueror, who, like Visala^ belonged
to a more refined offshoot of a kindred race, for the

Normans

also

own a Saxon

origin.

The record above

referred to informs us that the people of Sdcambari^

the Sakas^ are the most eminent of the tribes that

sprang from the arms of Brahma ; which is only an

Oriental mode of saying that the Saxons are the
most energetic and intelligently-powerful people ever

from which the Saxdns of the

West have not yet declined, and to which we are not
As the Saxons of the
willing to doubt their claim.
created, a character

West

''

know

not

when they

are conquered," so those

of the East, mainly represented by the Afghans or

the Patans, possess a manliness that surmounts their

325

THE INSCRIPTION ON FEROz's PILLAR.

them more than a match on

but their Western kindred, who ought

conquerors, and makes

the

field for all

rather to diplomatize than to fight with them.

But

am

on Feroz's

forgetting the most ancient inscription

pillar.

As

it

presents in ideas and ex-

pression some variations that

it

may

be useful for

our better understanding of Buddhism to observe,

I proceed to give a rendering which those who are
capable and inclined
prove,

transliterating

may
the

themselves verify or
original,

which

will

dis-

be

found, as corrected by Mr. James Prinsep, in the

Journal of the Asiatic Society of Bengal (No. 67,

p.

My

600).

purpose here

is

not to discuss the

correctness of the version which Mr.

has there given, with

meaning of the

many

James Prinsep

guesses at the possible

words of which it is
supposed to consist. It is a well-known fact that
neither Brahminical nor Buddhist pundits understand
the literal language in which these pillar inscriptions
are composed for, as Mr. Prinsep himself says. " they
By way of showing
are neither Pali nor Sanscrit^
the similarity of some of the words to Saxon, I append a transliteration into English letters, only observino; that where in the orio^inal I find what I deem
possible Sanscrit

the equivalent of the

stands over
of the

i^,

therefore
cheth.

~.
it

Hebrew

letter ^, the

mark

English representative, and over that

its

do not regard the A as a letter, and

appears only with c to mark/ the Hebrew
I

Neither do I distinguish between

nor between

and

5 A,

and ph^

the object being not to

the pronunciation but only the

Hebrew

root.

show

THE INSCRIPTION ON FEROZ's PILLAR.

326

INSCRIPTION ON FEROZ'S PILLAE IN ENGLISH

LETTERS.
(1)

ay

Dammo

dam

bi jak'bad o'di seti aita

sav vanani sava pi tani

ayam at*ma

dammanu

vi dani an pi tani iza ipa pi b'chun an

s-toaini vi

aam nesim

aait

aat pali ajja odi samti pi chavi tala chamti pi laam

capi b'chunak su

pa

nesit ch'as su aaita at pi

am

an

achuma caach'va capali ajja oda-t'ma.

(2) anim damma jutam ad'vanam pi ay piid is
achuma aach aaitam cam anuav kama an dam t'ma
lea
bani caizani damma mechamata caaza dam
aza adVanam pi ay piid is laam achuma aacha mag

pita

SU pi-am niaga chani al pa pitani caayapa gani chi

samti pasu m'mani sanim

am

bav

bi iqaal

pa pita ad

acasa janai piam udupi nani.

(3) cana pa pitani nimshi ... pa cacala pita
apa naniam b'chun qani tet tet cala pi tani pezii aba

gaay pasu muni sanim ... as pezii ab ag'nam vi vi

dajachi su cayana japuliam chi pi laamii chi mm-ja
kasu ca iai atalak amm c'dammanu pezii petii anu
pezii

pamtuti at

d'

t'maam.

(4) as c-iza ad'vanam pi ay piid is achuma acha

damma-m'chamata pi amat b'chu vi ed su aat'ma su

anu gachi ak su vi japaza aspu amii tanam aqu

gichi t'manam c-sava pasem ab su piak vi japaza
as-sem at is piam c'aza anam vi japaza chachamcham vababan su aaii viak su piam c'aza
titi
(5) amam vi japaza chachamtiti niga atma su piam
caaza amam vi japaza chachamti nana pasam ab su
piam caiza amam vi japaza chachamtiti pezi vi is
itma pezii vi is tma at su at su atet mechamta damma

THE INSCRIPTION ON TEROZ's PILLAR.

327

mechamta kam at su aqVa vi japaza sav suka amen

su pasam ab su ad' van am pi ay piid is laam
achavama acha (6) atka anka b'chu kam cadan saga
is vi japaza asamma aq'va ad'vanam casava is kam
au alia dan is at b'chu viadan el natani natitau t'ma
itnani pazit chi dacu di s-asuka dal qanam pikam
caaza

am nanam caadavi

VI japaza

dammanu

co

malanam amam dan vasaga

apa chamtiti (7) damma padanu t'ma ay

pezi peti ay as chi damma padanu damma

pezii petika ja

amim da-yada an

s-adavaka allu kas achuma vidi

piid is

saq asaqaav

setiti

madav

ad'vanam

laam achuma acha janai chi qani

ki

mmi

pi

ja

ay
is

duni caazani tam alak anat pezii panan tamka anu vidi

qamta pitii su su su
sa aja gulu su su su sa aja viyam chal qanam anu pezii
pati ja baban sem an su capanu lak su auda sabaza
ca-su sem pezii pati ja ad'vanam pi ay piid is laam
achuma acha muni sanam c-ja amyam dam vidi vidita
davav chi ay va-acal chi dammani yam niga niriti ja
(9) c-tet CO b'chun as-dammani yam niriti iai u-bu ay
dammani yam cu aka as ayam amim ca-asa am mani
c-am mani am tani audi janai am nani pi c-b'chun
imti atan viditaka (8) vidi samti

dammani jamini janiam c-azani niriti ja u-c-bu ay

muni sanim damma udi udita avi chim sa-ay botanim
(10) ana laba ay pananam as-ata ay at'ma ay amim
c-iza

puta pi apatica

qam dan m'su

tit'ma c-anu pezii pamtuti

tam

at'ladat

achuma

li

chi

iaiak achatati

anu

alad achiti s'tavi seti us abi

pezii pani
is

at'nam

amim damma libi li capa pitati at ad'vanam pi ay acha

amim (11) damma libi at at'ma is lat'ma bani va-is
ladal qani vatet caaza vijaana as ci lat'miti qasi ja.

THE INSCRIPTION ON FEROZ^S PILLAR.

328

A TRANSLATION OF THE INSCRIPTION ON FEROZ'S

PILLAR.
marh

{The numbers
(1

the lines of the inscription.)

His worship, even that which I have

me
who

set up, shall be glorious be-

fore

Tliou

art the Sea, I

[Or, thou art the sea,

Blood

is

be

We

my

in vain,

my

am

rendered unclean by calamity

uncleanness of Calamity.],'
posterity, the equality of

my

doctrine shall

hire

worship

Him who

me

hath rendered

unclean, yea

even

my

Judge [Dani'].

The

suffering of

my

doctrine

is

my

The

hire.

doctrine of trial shall

sprinkle, shall beautify

my

Behold the bringing in of notable ruin*

Even that which I have imposed ;

is

My
My

dew of

doctrine

is

the showing forth of the

taxing,

my

wrath

doctrine shall be to the nation as the doctrine of thy trial,

calamity \^Su]

parched mouth, a bowing-down, that

is the calamity which shall

become their doctrine
Endure, persuade, the wall is as that declared,
According to the wonders of ruin, even that which hath caused un-

cleanness.

ye humble ones, our worship \_damma]

(2)

The mouth of Ituin hath pleaded

Destruction
It

is

is the

Behold,

my

wall of the nation,

to them, even to

them who

is

perfect;

their cause.

suffer

it,

brother;
a desirable thing

son, the worship that causeth uncleanness

Is as that which sprinkleth me.

The worship of Wrath is as that which sprinkleth,

As it sprinkleth
blood.
TJie mouth of Ruin hath pleaded their cause.
.

Destruction

We
On

is the

will meditate

wall of the people,

brother

Magian;

on calamity as their doctrine.

the grace of the doctrine, the doctrine of

my

hire

So the garden of life I have set shall produce beauty,

For numbers of years shall they flourish
Since the

mouth

[or doctrincj that breaketh to pieces

* Literally, wonder of ruin

the word is pali, signifying anything reHence pal means a
markable or standing out in unusual distinctnesss.
heap of stones in some of the Saxon dialects, and probably our own word
pile has the same derivation. The Saxons were also called Pali or Phali.
;

329

THB INSCRIPTION ON FEROZ's PILLAR.

them together within it by me
The smoke of the grievousuess of my oppression,
Even the de-troying stroke, shall be their doctrine,
Call the mouth that persuades me IS^imshi*
As it is a mouth that completely persuadeth,

Shall call

(3)

my

Surely their posterity approve

The

Go

to,

my

recovery shall be

The numbers
to,

is

that of fire

Shall cause

them

doctrine

Thy

offspring.

purification,
.

even that which maketh alive

Calamity \_Su^ according to

My

me

[or portions] of the years do flourish

My purification
Go

my

my

title,

the gift, hath fully persuaded

gift,

its

is

their protection,

oppressiveness

to be distinguished;

is Life,

Life from

God

for the nation

calamity shall be thy exultation.

Tribulation shall be as our worship [^damma].

My

purification

The

(4)

As

my

sutFering thereof

That which
[Or,

was

my

breaking to pieces,

was

them

defileth

my

purification,

I have experienced,

foot-prints are those of their uncleanness].

fire, the mouth of Ruin pleadeth their cause.

become a wall of defence, O brother ;
The worship of wrath is the doctrine of the dead.
The trial and the shout of calamity is the uncleanness of calamity,

it

sprinkleth

Destruction

is

The suffering thereof is thy extension,

calamity.
But the speech [lip] of my people shall be purified

To wait

the extension of their defilement shall be their hire.

According to the equality shall they prosper.

Go to, thy doctrine is Calamity ;

But he whose name

is

hidden shall purify

it

Their doctrine shall be after this manner.

But the hotness of

Thereon,

his

wrath

shall purify their trouble

Calamity, build up thy

wood and mine;

Atler this manner shall Calamity be their doctrine.

(5)

The hotness of wrath shall purify even their trouble,

Calamitv shall be the extension of a shininsr lif'ht
After this manner shall Calamity be their doctrine,

My

wrath shall even purify their trouble

Posterity shall prosper, Calamity

being after this manner their

doctrine.

My

wrath

shall even purify their trouble

Jehu was the son of Nlmshi (1 Kings

rescued from danger, drawn out of the toater.

xix. 16).

Nim.shi means

THE INSCRIPTION ON FEROZ's PILLAR.

330

My purif3nng shall
My purifying shall

be even that which causeth defilement

be even that which defileth them;

Calamity, calamity, the perfection of wrath.

The worship of wrath, is yours with calamity that burneth,

But the vanity of calamity shall purify it.

As

Truth by calamity they flourish

The mouth of Ruin hath pleaded their cause.
Destruction is the wall of the nation, O brother.
Thy sign is thy suffering; in thy wisdom there are judgment and

(6)

calamity

is

error,

Which
.

shall also be purified

by burning;

According to your equality hath he adjudged them,

Alas, the judge is both the tempter [trier] and the judge.
God hath bestowed on me his gifts, uncleanness hath He given

me

The purification of life is that of burning

That which is thy calamity is a door of possessions
Such

is

your doctrine

creed

(7)

if posterity

be as the unclean so was

de-

it

them

The calamity is trouble, judgment, and error,

But the doctrine of the wrath inflicted shall purify it,
The worship redeemeth the uncleanness of ruin,
Our worship is the purification of the breakings of ruin,
The worship that redeemeth is a living fire.
The worship is the purification of thy breaking,
God.
Behold the waters which he hath cast forth
Drink of the overflowing thereof, the measure thereof
;

is

that of thy

uncleanness

Kash [grievousness] the wall, even that which I have

The mouth of Ruin hath pleaded their cause,

Is not

Destruction

is

the wall of the nation,

up ?

brother j

The oppressiveness of life is my possession,

For ray judgment as that which sprinkleth me
Continue upright

set

[perfect], the suffering of

my

is

from God.

purifying shall be

thy perfection within.

He

hath made the suffering thereof, even

And thy sacred ordinance shall be even

(8)

As my

doctrine

is

as that

my

sea, sufficient.

that which I have established,

which putteth to death,

Calamity, calamity, calamity shall be in their midst,

Calamity, calamity, calamity there shall be.

And

a sea of suffering shall be their possession,

The endurance thereof,

the breaking of God, was

Behold thereon calamity hath builded renown

my

purification

Calamity' shall be a rock of habitation for thee

I will glory in that which

The breaking

of

God

is

thy

shall be the

spoil,

fame of

calamity

my

purifying,

THE INSCRIPTION ON FEROZ's PILLAR.

331

The mouth of JRuin hath pleaded their cause^

Destruction is the wall of the nation,
brother ;
The numbers of their years shall be as God,

The waters

are blood, and that which he also hath decreed

Is a living uncleauness, ruin and a devouring of

My
(9)

As

worship, the sea of affliction,

the gift so

is

the trial of

is

my

is

my

life.

enlightenment,

worship

God.

the sea shall be

my

enlightenment,

Though Ruin was

So likewise the sea

thereby, the sea

is

my

worship

shall be a tire [to purify],

The waters are as a sprinkling, thej^ are my portion [mani^y

As they are my portion,
people, they are my hire.
Or rather my injury becomes my sufficiency
;

Since,

My

my

worship

posterity,
is

my right

sprinkleth

God

is

my

my

me

doctrine

is

as a trial.

hand; these

injuries

are as that which

enlightenment, as

b}'

him

ruin becomes the portions of

years.

That

is

even the worship which also he decreed.

Alas, their
(10)

life is

Botanim,

that of ruin,

The anguish of the heart

is

a ruin within them.

What thou

art

The waters

are as a sprinkling, nakedness shall be thy beauty.

is

ruin, I

Arise, be astonished,

my

was polluted, a ruin

calamity shall be thine.

Thou shalt thyself be rendered unclean by my terrors,

The suffering thereof was constantly my purification,
My endowment was a living wall of defence.
The suffering thereof was my purification, a perpetuity of perfection,
The birth that I have brought forth is my own dismay.
That have I made my sign and my experience shall be their hire
The worship of my heart is as the doctrine I have propounded
[or the rock I have broken to pieces]
is The movth of Ruin hath pleaded their cause,
brother.
The waters are the worship of my heart, the sign that I am rendered

That
(11)

unclean,

They
They

And

are for the unclean,

are for the poor of

my

my

son,

establishment.

they are bestowed as a sprinkling.

But one might endure

fire for

the removal of

my

hardness,

God.

332

CHAPTER

XVI.

THE RELATION OF THE INSCRIPTIONS TO PROPHECY.

Does prophecy throw any

on these dark inscripIf there be any truth resulting from our

tions?

light

inquiries into the character

to

whom

and

they were addressed,

position of the people

it is

that they were the

much

very people concerning whose dispersion so

is

written in that marvellous depository of marvellous

intelligence

little

the

Bible.

And

think that

we look

curiously into the dark sayings engraved on

the rocks and pillars amidst which

mentally wandering,'

we

dence, that the people

shall find

who

selves been previously described,

of endurance predicted.

Ezekiel.

we have been

very direct

evi-

inscribed and perused

them more than two thousand years

ties

if

ago,

had them-

and their

As,

peculiari-

for instance, in

This prophet was sent to the captive and

and when he found

they were proof against his remonstrances, and resolved upon carrying out their own system of polity
rebellious Bern-Israel (Ezek.

and

religion,

i.

1),

he seems to rise into the region of the

where the past and the future are equally

present to the eye of the God-moved soul, and he
exclaims, '' Behold, a hand was sent unto me and lo,
spirit

roll

of a book

me; and

it

was therein

and he spread it before

was written within and without; and
;

RELATION OF THE INSCRIPTIONS TO PROPHECY. 333

there was written therein lamentations and mourninof

and woe " (ii. 10). This was the substance of the
words to be delivered to the rebellious house of
Israel.

In

bitterness,

in

the heat

of

his spirit,

the prophet went to the captivity at Tel-abib^ by the

river Chebar^

and

in testimony of his anguish of soul

at having such a message to deliver, he sat astonished

among them seven days,* and then uttered the warning from God with this express commission, " Give
them warning from m^."

But

warning being

this

useless to the rebels, the sign in relation to

henceforth only silence.

When

them

is

he would have gone

and out amongst them to expostulate, they even

restrained him with the strong hand and then God
spake to them by the dumbness of the prophet. Even
a reprover was denied them, and henceforth lamentation and mourning and woe remained upon them as
the mark of their rebellion.' Lamentation, mourning,
woe ""^J '7-1'7t ^^""i?? these are the very words which,
peculiar and specific as they are, constitute the subject matter of all the foregoing inscriptions on rock
and pillar. Finding them anywhere, we could say
at once, they are the marks God set upon the rebellious house of Israel.
So marked are these words in
themselves, and in their union, that they do not again
occur together in the Old Testament, nor any one of
them in the same sense or pointing in any other pasin

sage in the

and the last

Hebrew language, as far as we possess it

word of the climax, standing for all that is

conceivable of woe,

ment

is

found only in this denounce-

of the prophet as addressed to the rebellious

* Observe the seven days' mourning

for

Sakya

also.

THE RELATION OF THE

334
house of
in their

Israel, the

people

high-place,

who

bamaJi^

promise to the repentant.

preferred to worship

to

anything he could

This, surely,

is sufficiently

remarkable; and yet those very words, with precisely

the prophet^s meaning, are graven thickly in these

Buddhistic inscriptions, and the

and most emjjhatic word translated woe, forms the very burden
of them all.
How can this be accounted for but on
the principle that the people to whom they were
addressed, had taken the impress and the stamp that
God^s own hand had sealed upon them? The very
words of those inscriptions seem to have been seen
by Ezekiel, in the roll written within and without,
which the spirit-hand held before his eyes.
The largeness of the meaning of the words rendered in our authorized version lamentation, and
mourning, and woe, though doubtless perfectly correct,

does not quite appear without an acquaintance

with the original Hebrew.

a

comment

Our

inscriptions are like

to exhibit their full force.

rendered lamentation
the

last

is,

in the singular, applied to

lament for the dead, but

possession of all that

is

it

deplorable.

implies the very

The word

dered mourning, indicates a meditated

sorrow, a

used with

murmuring
all

The word

ren-

deliberate

in self-isolation, just as

it

is

the iteration of grief in the north com-

The word transpartment of the Delhi inscription.

lated woe, sometimes with its feminine termination,
and sometimes without, is that which occurs most
and always in connexion with destruction, and calamity, and unclean
ness.
It is evidently the same in root and power as
frequently in our inscriptions,

335

INSCRIPTIONS TO PROPHECY.
the

word rendered calamity

13.

In the inscriptions,

it

in

Job

vi.

to

and xxx.

manifestly includes the

idea of Avoe, as necessarily resulting

come

from what had

namely, the calamitous destruction

pass,

which forms the substance of its parallel; and therefore Ruin can be its only equivalent, as I have
rendered

in all the passages in italics, for

it

it

indi-

under the circumstances,

was necessarily nothing but ruin and woe.
In the allusions to the overwhelming catastrophe so
cates that existence

itself,

emphatically repeated in the inscriptions quoted,

have, so to say, proof that the people

we

who read them

on the rocks, saw therein the fulfilment of denunciations with which they were familiar, and submitted
to

them with a

feeling that

it

was

their destiny to

endure calamity, as the hand of God was upon them,

in consequence of the unfaithfulness of their fathers,

or of their

own

incapacity to observe the terms of the

covenant on the observance of which their prosperit}^

depended.

In

fact,

they prove to be

what

fulfilled

their prophets

had

foretold,

to the letter in their

own

experience, and they have left us the record of

Thus always has

truth engraven on the rocks.

happened that the scattered

Israelites

its
it

have borne

testimony to the fact that their prophets spoke the

words of God, who must ever remain true to the principles on which His government of Israel was founded,
namely, that
alone their
devices

was

strict

safety,

obedience to the Mosaic laws was

and that to follow their own

to fall into calamity.

The prophets whose mission

house of

Israel,

and

to

it

was to Warn the

denounce those who heeded

THE RELATION OF THE

336

not the warning, in foreshadowing the doom of the

rebellious, appear to have perceived the natural
operation and result of their peculiar delusions and

While under the influence of that

Spirit which sees and can reveal what will be^ as
clearly as that which is^ or which has been^ those

predilections.

prophets pictured the future of Israel in language

glowing with the light of the present time, for the

insight of the Spirit is that of mood, rather than of
tense. Bearing this in mind, it cannot but interest and
enlighten the inquiring reader to compare the words
of the prophets

who

predicted the judgments to

come

upon apostate Israel, with what we know of those

who, under the name of Buddhists, have, as I judge,
been proved in this volume to belong to those forA few passages from Amos,
sakers of their God.
the prophet especially directed to address the recusants of

Israel,

immediately before their captivity,

coincidence between the

will suffice to elucidate the

facts of

Buddhism and

in respect to them.

the predictions of the prophet

In the inscriptions, the frequent

reference to jire^ as the expression of the

endured,

is

Now, Amos

very remarkable

judgment
says, that

the rebellious Israelites shall be carried into captivity

''beyond Damascus," that

if

is,

into Assyria (ver. 27),

they regard not his warning and repent.

They

sought Life in some peculiar sense; Life was worHence the

shipped by them at Dan and Beersheba.
force of the appeal to
shall live

Joseph^

lest

He

and devour

Bethel'' (ver. 6).

them

break out

" Seek Jehovah^

like

fire

and ye

in the house of

and there be none to quench it in

The idea is this: Seek Jehovah as
it^

337

INSCRIPTIONS TO PROPHECY.
the Life^ or

He

unquenchable,
that

fire

even the house of God will be unNow, we see the idea of God Himself

to say,

is

availing then.

being as a

sought

you as the Fire

that none can quench in Beth-el^

will be manifested to

the inscriptions, while the prosperity

fire in

supposed connected with the house of

is still

God, as in the 12th section of the Girnar inscription.

been sufficiently evidenced in

It has

the

early

chapters of this work, that the house of Joseph signifies all those Israelites who repudiated the house
of David, that

is

Manasseh,

the

bellious

all

to say, the tribes of

kingdom

(b.c. 976).

We

Ten Tribes
first

Ephraim and

constituting the re-

established under

shall presently see

how

Jeroboam

the worship

which Jeroboam encourao^ed amon2:st the Ten Tribes

bears upon some of the ideas connected with Bud-

dhism as exhibited in the light of our inscriptions.

Another remarkable allusion in Amos is to the
circumstance that silence shall mark the necessity of
the time predicted

Therefore

SILENCE in THAT

for

The word

we

tivae^

it

the

prudent shall keep

an evil time (v. 13).

the same from which

shall be

in relation to silence

is

word dumbj and the Buddhists that of

Damma. Another striking allusion in Amos is to the
Israelites^ worship of the seven stars and of Orion,
supposed by the Israelites to preside over the alternations of the seasons and the movements of the great
derive our

This idolatry of the Israelites gives the

prophet's language a fine and peculiar significance
waters.

when he exhorts them

to seek

Him

''''who

maketh

the seven stars and Orion, and turneth the shadow of

death into morning; and maketh the day dark with

z

THE RELATION OF THE

338

night; that calleth for the waters of the sea, and

poureth them out upon the face of the earth

" (v. 8).

Buddhistic coins show that the seven stars at least

had place
cific

The

in their devotional symbolism.

spe-

reference to the pouring out of the sea upon the

face of the earth cannot be, as commentators imply,

a mere poetic figure of speech

there

kind in the Bible

strictly of that

mental to truth

is like

is

really nothing

what seems orna-

the beauty of the flower, only

and development
the simplest minds get the clearest ideas from

the perfection of

and so

its essential life

the word of true inspiration, because they take

mean what

it

says.

The prophets appear

it

to

rhetorical

only because their facts appear like figures to those

who do
can see

not understand what they refer to

how

full

of

but

we

meaning are the prophet's words

concerning the subserviency of the waters to Jehovah's

mandate when we

find these

words addressed to a

people who, like the Buddhists, adored the waters.

Their records point to the fact that their very religion

now known sprung from some overwhelming

as

and the flood played an

equal part, for both are acknowledged in their silent
worship as the expression of God's mouth. This
allusion to the waters is more fully carried out by
calamity in which the

Amos

fire

24th verse of the chapter already quoted,

where, after enumerating the woes and lamentations
in the

remnant of the house of Joseph^

let judgment run down as waters^ thus

of those there called the

he

calls

them

to

indicating that,

if

they did not learn righteousness, the

waters themselves would prove a judgment upon them.

The

peculiar turns of thought throughout the pro-

INSCRIPTIONS TO PROPHECY.

339

warning expostulation point constantly to a

people whose worship, like that of the Buddhists, should
phet's

be nothino^ but a lamentation.

heard in the

streets,

and they

" Wailino* shall be

shall say in all high-

and they shall call the husbandman

to mourning, and such as are skilful in lamentation
ways, Alas

alas

The

to wailing."

are thus
shall be

summed

final signs of their utter

up

"

The songs of the temple

bowlings in that day"

dead bodies

in every place

forth with silence."

apostacy

''

shall be

many

shall cast

them

There

and they

" Shall not the land tremble

and every one mourn that dwelleth therein?" "It

shall rise up wholly as a flood, and it shall be cast
out and drowned as by the flood of Egypt " (ch. viii.
Now the land referred to was not Samaria,
2-14).
and could only be the land to which they should be
led in that day, when their songs of worship should
be bowlings of woe, a prophecy fulfilled to the letter,

we

suppose, the early Buddhists were Israelites,

/p
and their worship of Calamity and Ruin resulted from
if,

as

some natural convulsion, in which their land was

inundated, leaving, as we have it in the Girnar inscription,

only a possession of reeds.

The prophet

the

addresses

Israelites

by their

adopted names "the house of Joseph" and " the house

of Isaac," and tells them that they should go to Calneh^
or the banks of the Tigris, to Hamath^ that

madan

is

Ha-

or Acbatana^ and to Gath of the Philistines

and consider their borders, and not trust

Is there not prophetic
to the mountain of Samaria.
(ch.

vi.)

meaning here?

Is it not

thus in fact intimated that

they should yet be brought into closer intimacy with

z2

>^^

^
/

THE RELATION OF THE

340

That Hamath was

beyond the Euphrates is evident, from its being named
with Babylon and Ava as one of the places whence
the king of Assyria brought men to occupy Samarja
after the Israelites were taken captive. (2 Kings xvii.
the people of those countries.

24.)

The

Buddhism

history of

is

the only history that

illustrates the following prophetic denunciations

the 8th chapter of

It shall

come

Amos

from

to pass in that day,

Saith the Lord Jehovah,

That

And

I will cause the sun to

go down

at noon,

darken the land in clear day.

I will turn yoxxT festivals into mourning,
And all your songs into lamentations ;
will

I will bring sackcloth

And

upon

all loins,

baldness upon every head

I will

make

And

it

as the

mourning for an only

one,

the end
Behold the days come, saith the Lord Jehovah,
When I will send a famine into the land.

Not
But

of it a bitter day.

a famine of bread, not a thirst of water,

of hearing the words of Jehovah

And men shall wander from sea to sea.

And shall run up and down, from the north

even to the

east,

Seeking the word of Jehovah,

And

they shall not find it.

In that day the fair virgins

shall faint.

And the young men also for thirst

That swear by the sin of Samaria,
And say By
And By the

the

life

of thy

God Dan

Life of the way of Beersheha

They shall fall and rise no more.*

These words are represented as applying to the

people when they " shall be brought to an end " as
Israel,

and are expressly limited to those who should

* Dr. Henderson's

translation.

341

INSCRIPTIONS TO PROPHECY.
"

go captive with the

to say,

first

that go captive

who

those Israelites

;"

that

is

occupied Samaria and

were banished thence and carried into Assyria by

" The Lord
Shalmaneser, as related in 2 Kings xvii.
was very angry with Israel, and removed them out of

was none [no tribe] left [complete]

" The Lord rejected
but the tribe of Judah only."
all the seed of Israel and afflicted them, and delivered
them into the hand of spoilers."
For he rent Israel

his sight; there

''

from the house of David."*

Now,

in looking diligently into history since that

wonderful deportation,

Ten Tribes, here

we can

find no trace of the

beyond the place of their

exile; their actual entrance into the lands to which
prophecy predicted they should go is shown us by
Ezekiel, who ^'isited them and then their utter defection being stated, and their further scattering foretold,
we hear no more of them in the records of Holy Writ,
so completely is the word fulfilled in them which said
they should be brought to end as Israelites and
But yet the
swallowed up amongst the nations.
truth of the description which the spirit of prophecy
gave as pertaining to them after their removal so
to sav out of God's sio-ht, as no lonsfer recoo'nised
Israelites, is to be indicated.
We gather from the
called Israel,

* I would

direct attention to the

unusual frequency of the word Adoni

The
conjoined with Jehovah in Amos as one name
the Lord-Jehovah.
word Adoni seems to have been more familiar with the tribe of Dan,
and the prophet seems to urge upon them the fact that Jehovah is tlie only
Adoni or Lord. Probably they referred this word in their worship as one
associated in their minds with Dan, their great forefather, as containing in
his name the root of the word Adoni.
We find the word in the Girnar
inscription as evidently synonymous with Jehovah, and the use ot the word
by theeai'ly visitors to Britain, who invoked Sah^ was pointed out at p. 1/3.

THE RELATION OF THE

342

general import of prophecy

concerning them that

they are to become so marked by the Divine Hand,

-V

before their final absorption, as to be distinguished

from

all

other

nations;

and then to be scattered

over the world to produce a seed that

shall,

together

with their fathers' energy and endurance, inherit the

and of
the signs by

blessings predicted for the offspring of Isaac

Joseph.

But

we

first

are to look for

which they are to be distinguished when about to be

lost as Israelites and yet to become notorious as a
people that shall, as Moses says of him whose symbol
is the unicorn^ push the people together to the ends of
the earth.

(Deut. xxxiii. 17.)

And where

can

we

discover a people in the world,

except the early Buddhists of Northern India, the

Sacce.,

to

whom

the words quoted from

Amos

in

any

degree apply?

Observe the signs which mark them.

order in them, as

if

There

an

the prophet, in his marvellous fore-

sight of their future, were describing from the

day of desolation

First, a certain

is

is

life.

seen coming like

a tempest passing over the face of the great deep, and

that proudly walked upon the waters

the things of

life

are seen no

more

"

The end

is

come upon them f

"they are swallowed up;" the sun is gone down, the

land is darkened and yet it is still noon, and the day
is clear.
We know what that means woe had fallen
on perverse spirits; the ordinances of Heaven were
useless to them their chosen path had brought them
to a land where God Himself seemed not to see them,
and yet they are not out of his sight no, the Hebrew
metaphysics is true, and literally as the prophet says,
;

343

INSCRIPTIONS TO PROPHECY.

without sight of Him, they are not conscious of his presence, and in such a state the sun-

tliey are

beams themselves are darkness.

What

Amos

the prophet

commencing

predicted Ezekiel

saw

in the actuality of Israelis experience;

end foretold on Israel,

Ezekiel announces as at hand. His words are specific
and definite "An end is come; the end is come; it
watcheth for thee; behold it is come." '^Behold the
day, behold it is come the warning is gone forth."
the day of darkness and the

The whole of the 7th chapter

of Ezekiel points in

each particular to the fulfilment of the woes which

the preceding prophets, sent especially to the
Tribes, declared should

Ten

The very

come upon them.

forms of the trouble are specified in terms similar to

The renunciation of

those in our inscriptions.

property
rejoice,

is

thus

nor the

''Let

described:

mourn

seller

not the buyer

wrath

for

all

is

upon

all

the multitude thereof. For the seller shall not return

to that

which

is sold,

although their

the livinor; for the vision

titude thereof,

which

is

shall

life is

yet

among

touchino; the whole mul-

not

return."

In short,

Ezekiel furnishes a complete exposition of the earlier

j3rophets in
Israelites

respect to the

but

would

doom

of the rebellious

direct attention particularly

mourning ;* namely,
homoth^ the plural of the very word so peculiarly

to the

word used

sio^nificant

to designate their

amono;

word of

the Buddhists,

that

it

is

the

and without
which all their mantras and incantations would be
deemed unavailing. '' They shall gird themselves with

initial

their perpetuated prayer,

* Chap.

vii. 16.

344

THE RELATION OF THE

and

SACKCLOTH,

HORROR

and
SHAME shall he upon all faces^ and baldness upon all
" The king shall mourn^ and the princes
their heads''
shall he clothed with desolation, and the hands of the
cover them

shall

people of the land shall he trouhled.''

know

that

I am Jehovah
upon

[or hurning] is

Now,

all

all the

"

[the Lord].''

And
''

they shall

My

wrath

multitude thereof"

these predictions are literally fulfilled in

whom we

those Israelites

have proved to have become

Buddhists, and who assumed desolation, death, uncleanness, and wrath as the very essentials of their
worship, which was but a dumb adoration of the
calamity that

upon them, as the inscriptions so

abundantly exhibit. Are they not, then, the people of
whom Hosea said '^ Rejoice not for joy as other people,"
fell

" Their sacrifices shall he unto them as the hread of

mourners ;

all that eat thereof shall he polluted

!"

Recurring to the passage quoted from Amos, it

might be shown how closely the words describe the
worshippers of Buddha. Their festivals are mourning
their songs are lamentations; all

who

are devoted to

the service of Buddha adopt sackcloth as their clothing,

and baldness

The bald-headed
devotees of Buddha are sons of Sackcloth, and the
is

on

all their

ordination of the priests

is

heads.

to this

of austerity; since, according to the

Book

day a refinement

Karma Wdkya^

or

of Ritual, they are required to wear a robe of

filthy rags,

and subject themselves to every form of

degradation.

But

I conceive that, in reference to the

and the oath connected with it, we

have a clue to the monastic institutions of Buddhism,
and to much that is obscure in its ritual and expressin of Samaria.,

345

INSCRIPTIONS TO PROPHECY.

The language

sion.

14)

of the passage

(Amos

13,

viii.

exceedingly remarkable, and commentators

is

are quite at a loss for an explanation of the terms

Our knowledge

employed.

of early Buddhism, as

presented in the inscriptions on the rock at Girnar

and the columns

at old Delhi will perhaps

light on them.

It is evident, in the first place, that

throw some

the sin of Samaria pertained especially to some

vow

binding on virgins and young men.

Xow, what can

the fainting of " the fair virgins,^* and the failure of
the young men signify, but that the oath assumed by
them involved them in a surrender of their natural

hopes and endearments as

could this sin be but a
of

life

men and women ?

vow binding them

What

to a course

inconsistent with God's natural laws

in short,

vow of celibacy? The literal formula of the oath

is, " Thy God, Dan, liveth,"
The way of Beer-sheba
liveth f or perhaps, rather, " Thy God, Dan, is Life,"
The way of Beer-sheba is Life." I conceive that the
a

''

^'

formula
their

is

life

a declaration of their readiness to devote

to

the idolatrous

worship established at

Beersheba, which was probably similar to that which

Jeroboam

set

made golden
places there,

up

in Bethel

calves,

and

said,

and

in

Dan

when, having

he erected them in the high

" Behold thy gods,

Israel,

which brought thee out of the land of Egypt."

In addition to his adoration of the
( 1 Kings xii. 28.)
sacred heifer, the hosts of heaven were probably also
worshipped, and, together

with a kind of nominal

acknowledgment of Jehovah, the peculiar

Astarte,

the goddess of the Zidonians,

rites

called

of

the^
"^

Uueen of Heaven by Jeremiah (xiv^iQ^i wer^lso"^

THE RELATION OF THE

346
observed.

This latter form of idolatry was intro-

duced by Solomon, but principally^ encouraged by

Jezebel. (2 Ki^i^^xiii. 13; J^Knws4vin^
That
the worship of the heavenlyiiosiA^^connfected with

from ancient

this idolatry is evident

coins,

on which

the sun, moon, and seven stars, with thunderbolts,

are represented, together with Astarte as a robed

female bearing a double crescent on her head. Astarte

is

probably the same

Astrea,

as

daughter of

the

and Themis, the goddess of justice amongst

the Romans, now represented by Virgo in the Zodiac,
and known by the Buddhists in China and other
countries of the far East by the very name which
Jeremiah applies to her the Queen of Heaven. In
certain Buddhistic coins we find the moon, the seven
stars, the thunderbolt, and the heifer depicted.
But
eTupiter

the point of interest, in relation to the sin of Samaria,

which involved the especial service and suffering of

virgins and young men, is the fact that those devoted
to the Queen of Heaven, like those of Rome devoted
Now, that a
to the Virgin, were bound to celibacy.
similar vow to a queen of heaven is conjoined with
the worship of
well

known

Buddha

in

indeed, in

many

all

parts of the East,

countries professing Bud-

dhism, the priests are sworn to a

the

number

filling

of nuns

is

is

life

enormous; so

of celibacy,

and

at least, ful-

far,

the prediction concerning Israel in that day of

utter defection, that " the fair virgins do faint, and

the

young men,

also, for thirsty

In respect to Bud-

dhism, as presented in our inscriptions,

peculiar force of the
is

described as a

word

thirsty

thirsty

which

for the

we

see the

whole system

conceive throws con-

347

INSCRIPTIONS TO PROPHECY.

Amos

hiys

such

otherwise inexplicable emphasis on the word

thirst

siderable

on the

light

fact

that

in connexion with the oath of devotedness to the life

of the

way

of Beersheba, the sin of Samaria.

If

we

consider that Astarte was a personification of justice,

the appropriateness of that worship

to

those

who

boasted of their descent from Dan^

and probably
venerated and adored him as their God and their life,
will be evident

for in that

name Dan they included

the idea of the Great Judge, according to the

cance of the name, which

Dan

since

is

we

see also in

and

worthy of observation, that Life

Dan

Buddhism,

one of the three names of Buddha given

in the inscriptions both at Girnar

is

signifi-

is

at Delhi.*

It

associated with

manner very similar to

that in which they are associated by Amos when
alluding to the oath of those who swore by the sin
of Samaria.
There is evidently reference to some
in the inscriptions in a

custom, a knowledge of which

is

necessary to a

full

understanding, or even a correct translation of the

passage quoted from Amos.

We

might dwell on the casting forth of the dead

with silence, they being neither burned nor buried,
as a sign of the end on Israel foretold by the prophet
Amos, and point to that part of Tibet where Buddhism earliest prevailed, and where the custom is retained to this day.

Indeed, very

many

particulars

of comparison between the remarkable predictions of

the prophets, and the

polity,

and

social

equally remarkable religion,

usages of the early Buddhists, might

be followed out with interest, and perhaps with in* See Girnar Inscriptions,

sect. 9.

348 RELATION OF THE INSCRIPTIONS TO PROPHECY.

struction; but probably

enough has been indicated

for the fulfilment of the purposes contemplated in the

present volume.
It is pleasanter to

turn to the final end of the

scattered seed of Joseph,* for the Word which we hold

fast has said, " I will save the house of Joseph, and

them again

them; for I have

mercy upon them; and they shall be as though I had
not cast them off; for I am the Lord their God, and
will hear them.
And they of Ephraim shall be like
a mighty man, and their heart shall rejoice as through
wine; yea, their children shall see it and be glad;
their heart shall rejoice in the Lord." (Zech. x. 6, 7.)
Zephaniah, who addressed the Ten Tribes immewill bring

to place

diately before their captivity, predicts a time of final

gathering after the consummation of judgments: the

assembling, however,
locality,

but in the

then," says

God by

is

not to be in any particular

spirit of the

new

the prophet, " will I turn to the

nations a pure language, that they

the

name

of Jehovah, that they

one accord "

(iii.

covenant. " For

may

all

may

serve

invoke

him with

$)9i'

* All the terms applied to the Ten Tribes by the prophets Amos and
Hosea are applied to themselves by the Afghans; namely, Beni-Israel,
the house of Isaac, the remnant of Joseph, the house of Joseph, they of
Ephraim, the remnant of Israel, &c.

349

CHAPTER

XVII.

THE SAXON DERIVATION AND DESTINY.

The

peculiar interest of the inquiry concerning the

origin of

Buddhism and the

dispersion of the Lost

Tribes arises from the circumstance that

we can trace

our connexion with both; and that by the inquiry

who belong to the Saxon family may be induced

consider their own standing in relation to the pro-

those
to

phetic spirit, and to the predictions in which their

own history has been foreshadowed by

images thrown upon the

the marvellous

roll of inspiration

from the

Divine all-seeing Mind, through the medium of minds

operating like our own, and employing written words
to convey to others a perception of their

The demonstrated connexion

visions.

of the Buddhists with

the Israelites and both with the Sacce^ and the Sacce

with the Saxons, brings home to ourselves the prophecies that relate to the struggles, " the sufferings,

and the glory that should follow" the scattering of

This is the term or title applied
the house of Israel,
to the Ten Tribes, who were to be sifted among all
nations (Amos ix. 9), and with whom a new covenant is to be made but it is the house of Joseph to
which especial earthly blessings are to come, "the
precious things of the earth, and the fulness thereof;"
;

" the good-will of

him that dwelt

in the bush.''

It is

THE SAXON DERIVATION AND DESTINY.

350

Joseph that these words apply

''
His horns are the horns of a unicorn with them
he shall push the people together to the ends of the
to the descendants of

earth

;"

that

is

to say, the descendants of Joseph shall

prevail over all opposition

the horns are the emblems

of their power, for " they are the myriads of

Ephraim

and the thousands of Manasseh." (Deut. xxxiii. 17.)

It would best become our Saxon temperament to
ready for

profess, like the Buddhists, to be

of self-sacrifice and abnegation

all

kinds

only, however, that

we should be special favourites of Heaven after all;

so that, if we are to deem ourselves descendants of
any part of the Israelitish family, we should doubtless
put in our claim for the inheritance of Joseph's blessings and certainly, if we possess any indications of our
;

descent from such a lineage,

really hold

by

it

is

in the heritage

right divine, being blessed alike

''

we
for

the precious things of heaven, for the dew, and for

the deep that croucheth beneath;" ''for the chief
things of the ancient mountains, and for the precious

things of the lasting hills."

we may

And

it

is

possible that

discover in our family armorial bearing, so

to say, together with the collateral evidences of our

pedigree, that

we do belong

to the family of

him

whose "horns are the horns of an unicorn." This

Those
expression is very striking and remarkable.
who are best acquainted with the Holy Scriptures of
the Hebrews are most thoroughly aware that they
are constructed on those strict principles that all
unmeaning use of terms is entirely excluded, and
that wherever any peculiar and specific language is
employed to describe a fact, whether historic or pro-

THE SAXON DERIVATION AND DESTINY.

351

and peculiar reason for

its employment
and, therefore, this unique mention
of the creature called a unicorn, must possess a

phetic, there exists specific

;

unique significance.

When we

most prominently presented in the Bible, in connexion with prophecy, were symbolized by emblems derived from the
reflect that all the nations

forms and habits of living creatures, such as those

applied to the successive empires by Daniel, and to

the Israelitish tribes

we may

by Moses and the other prophets,

not be presumptuous in believing that the

and the unicorn are not accidentally associated

with the ensign of the Saxon nation. It is true that
the horse was the ancient ensi^^n of an Enoflish or
Saxon clan, and is still borne in the arms of our
royal house, and the lion belonged to the Franks of
northern derivation, while the bear pertained to some
of the Goths, all alike from the East; yet the horsestag^ or large antelope, apparently combining in it
some of the attributes of the horse, was the oriofin of
the unicorn^ and so called of old; and this was the
symbol of one of the divisions of the Sacce in Northern
India more than two thousand years ago this also
was the emblem of the tribes descended from Joseph,
and this is our emblenu The young lion passant and
rampant is the symboUof Dan, with which the tribes
of Ephraim and Manasseh were associated and these
lion

tribes, as the offspring of Joseph, are

symbolized by the unicorn.

of ours,

coming down

as

it

May

declared to be

not this heraldry

does from an antiquity

beyond record, be in itself evidence of our derivation

from those united sources ? We cannot now enlaro-e

THE SAXON DERIVATION AND DESTINY.

352

upon the evidence which could be presented

that the Danes,

who have blended with

show

to

the Saxons

were really Danites, whose characteristic

of old was their maritime enterprise, for they occupied
the coast and " dwelt in ships."
It is enough that
we have blended, and that in the East to which we
have traced our origin, we have also traced the emblematic living creatures upon our united national
in our land,

But, as collateral evidence in support of

standard.

the facts already offered

of our descent from the

house of Joseph, our possession of the emblem of

that house as our ensign from time immemorial

is

no

mean argument in favour of our right to it, especially

as we find no people who ever so employed it but
the Sacae of the East, from

whom

we, as a branch of

the same great family of peoples, have derived

we

are not of the race signified

by

it,

it.

unique as

If
it

most unaccountable. The

language of the Hebrew, in the text in which the
unicorn is mentioned, is so remarkable, that our

is,

our possession of

translators

deemed

it

it is

necessary to deviate from their

rule in rendering the passage

by the

and instead of abiding

literal sense of the original,

struction, as if to

make

altered its con-

a better sense, for the original

seems to contain a contradiction in terms, but which,

indeed, only thereby becomes the more expressive.
The Hebrew reads, " His horns [Joseph's] are the
horns of an unicorn ;" but our authorized version is,
" His horns are like the horns

of unicorns

;''

thus

altogether overlooking the idea conveyed in the context, that the

Manasseh

is

union of the powers of Ephraim and

expressed by the seeming union of two

THE SAXON DERIVATION AND DESTINY.

353

horns into one, as seen in the conventional represen-

meant by the word unicorn,

ancient monuments always appears in

tation of the antelope,

and which

in

The

profile.

creature's

name

also high, precious, sublime; but,

animal,

doubtless

is

it

Septuagint

by

version

Bochart regards

it

Hebrew signifies
as the name of an

in

correctly rendered

monokeros

in

the

single-horned.

as the oryx^ or long-horned ante-

lope; but, whatever

its

derivation,

we Saxons,

like

the SacaB of the East, have the unique symbol, together

with the lion; and the two together there, as here,

signified the united blessings similar to those uttered

names of Dan and of Joseph upon their descendants, by the mouth of Moses, the seer of God.
The earliest period of the Saxons' appearance

in the

in Britain
its

being

is

not known, but there are indications of

much

earlier than authentic history affirms.

In the Sicambri of the Maine and the Rhine of the

Augustan age we found the name of a people connected with the Saxons, and the same name also in
Northern India, which was associated with the Sacas
thus, with the aid of other incidental notices, sustain-

ing the conviction that the Sacae and the Saxons were
identical in their origin.

invasion of Britain

we

So in the time of Caesar's

find a people bearing a

name

by the Buddhists in
the most ancient period of Indian record, and even

precisely similar to that adopted

now
in

lingering

among

the higher class of religionists

Northern India, and tenaciously held by them as

a peculiar mark of distinction.

This

name in

the early

period of Sakian dominion in that land, pertained to

the people holding that dominion, and extended over

AA

354

THE SAXON DERIVATION AND DESTINY.

a very wide range of country, as

circumstance that the

name

is

we discover from

employed

the

as a distin-

guishing characteristic in the rock- records already so

and which present the name in the

same language in Afghanistan and in Cuttack that is
to say, from one side of Northern India to the other,
more than a thousand miles apart. The name is
The orthography and derivation of
Cassi or Kashi,
the name is doubtful; but that in the East, if not
largely quoted,

who used the

Hebrew language or a Hebraic dialect, and who boasted

in the West,

it

belonged to a people

of their unyielding endurance under difficulties as

their distinction,

it

is

very likely to have been de-

Hebrew word which meant hardihood.

may be, the name is sufficiently remark-

rived from the

However

that

able to surprise us at

Britain

when

application to a people in

its

Caesar invaded

it,

did

we not know

from Druidical record that a people using Hebraic

lano:uao:e did visit Britain when Druidism was the
dominant religion there, and prove their connexion
with the Sacae and the Buddhists of the East alike by
That the Cassi
their language and their religion.
mentioned by Caesar* were not natives of Britain, but
warlike and powerful invaders, is indicated by him.
They were probably derived from the Chauci^ who
were also called Endia-bone in the German of the
middle ages. Endia is evidently India^ and bone^ a
Hebrew word, means sons. These were the earliest

German denominations

of the people ultimately

only by their generic

title

of

boasted of their As-khan^ that

* Com. bk.

Saxons,
is,

known

who always

Asian prince.

V. chap. 20.

An

THE SAXON DERIVATION AND DESTINY.

old

MS.

in the Vatican states that they

355

came from

Armenius (Armenia?),
and (3) Ingo or India, The Cassiterides were probably
peopled by Cassi,
Strabo describes the people of
those islands as wearing " long beards, black cloaks,
tunics reaching to their feet, and girt about the
(

1) Esco or Yisico (Isaac?), (2)

breast," a very Israelitish style of habiliment.

of the " Eald

Seaxam

"

were

called

Some

Buri (the chosen),

name conjoined with Sacam in the Sacam-huri.

Some were called Phali^ hence Westphalians and
Eastphalians, from whom came the Anglo-Saxons.

All these names were also applied to the Oriental

can

we then doubt

the origin of the Saxons,

seeing that they also worshipped Godam? *
Sacse

We

are anxious to discover every possible trace of

people having signs of connexion with the Sacce^ because they will again be connected together from one

end of the earth to the other, if, as we believe, they

are remnants of the Lost Tribes, for to them the promises of prophecy yet to be fulfilled in an especial

manner belong.

They

are to be brought into the

bonds of the new and everlasting covenant, and to

become the means of the regeneration of the world

which shall cause

them to co-operate with the Almighty in obedience
to his laws, both natural and spiritual.
They are all
to become Christians, so far as to stand out in that
name distinct from all the other nations, with a
under the operation of that

faith

mutual understanding of their relationship to one

* See Mengel's History of Germany, aud Latham's Ethnology of the
British Islands.

aa2

THE SAXON DERIVATION AND DESTINY.

356

another, and with

S-P

power

to

encompass the earth with

their influence.

Let
this

us, therefore, see

what signs

at present exist of

wonderful upspringing of the scattered seed

which, as the prophet affirms, has been

the countries.

We

''

sifted" over

are to look for these people

where

our own influence extends, and see who they are who
are most ready to be attracted to ourselves as bearers

of the glad tidings of good-will towards

glory to

God

man and

in the highest, according to the angels'

carol at the birth of

The Goths seem

Him whose

right

it is

to reign.

to be but a mixture of the refuse

of the SacaB with the old Pali or Philistines of the

East, and their mission

is

fulfilled

in metaphysical

wranglings with wrong-headed heathenism and the

Roman and Greek admixture

mythology with the

They are not distinguished but as a power
Gospel.
so far influenced by the old Saxon and Israelitish
of

temperament of indomitable obstinacy as to qualify

and subdue the Roman remnants of the old iron rule,
as to form new kingdoms called Gotho-Roman, but
which partake of the clay commingled with the iron
in the feet of the image in Daniel, and are therefore so
easily disposed to fall to pieces

when smitten by

stone cut out of the mountain

that

is

the

to say, the

Saxon race and the Saxon principle of free governThe Gothic races have been,
ment and worship.
however, the providential allies of Saxons from time
immemorial, and will remain to the end their helpers
against the inroads of old despotisms, whether in the
form of priestly superstitions or of imperial assumptions. Space is not left us to adduce all the evidences

THE SAXON DERIVATION AND DESTINY.

of the truth of this assertion, and
appeal to facts

our standing

now
in

it

must

357

suffice to

patent to the world in proof of

relation

our German cousins.

to

Without all controversy prophecy points to a period

which seems to be at hand when the race which drew
their life-blood and their beliefs from the grand patriarchs of faith in God and patient endurance of His
^vill, which has been scattered over the earth as a
seed to fructify in blessings to

all

lands, shall again

stand out, after a long obscuration of their pedigree,

as the very people to

whom the promise

of a number-

and a large prosperity under accumulated troubles was given.

They shall be taken one by
one into the new and everlasting covenant, and at last
less increase

unitedly appear in possession of a world-wide inheritance,

"'

pushing the nations together to the ends of

the earth," and brino-ino; the blessino^s

of the best

upon every
people.
And now, if the occasion permitted, it might
be shown that the Saxon race who seized the word of
faith and reformation with a full recurrence to the
testimony of the Hebrew Bible and the Hebrew Christian Covenant, on which to stand and erect the rights
of man, are being separated from all other people by
policy and the highest revelations to bear

the out-speaking freedom of their spirit, the liberality

of their institutions, and their indomitable protest

against

all

The hand

despotisms, whether secular or spiritual.

of the Almighty, in shaking the founda-

European kingdoms pertaining

Greek
and Roman Churches, is bringing out the Saxon
element from its admixtures and vindicating the
tions of

Bible as the strength of those

who make

to the

its

doctrines

THE SAXON DERIVATION AND DESTINY.

358

" part and parcel of their laws.'^

gather to their

own

And

they will

creed the remnants of the same

seed scattered over the far East, for they too will
receive the Bible, and that

brethren of the West,

who

from the hand of

their

are bringing the ends of

the earth together, and pushing the nations aside that

would obstruct them.

If

we

look into the East for traces of the people

akin to the Saxon,

we

shall find

them by the same

by which we discover our own relation to the

early Buddhists and the Lost Tribes.
Of the Afghans
enough has been said elsewhere and by abler writers
but I would conclude this long and yet too hurried
research by pointing the attention of the patient

signs

reader to an obscure people

tions, their

tions,

tures,

and

who

bear in their tradi-

appearance, their customs, their expecta-

Holy Scripdescent from the

their readiness to receive the

plain

indications of their

and yet preserved seed of Israel. I mean

the Karens, some notices of whom will not inaptly
scattered

furnish us with opportunity to introduce allusions to

other people bearing interesting indications of the

like relationship.

359

CHAPTER

XVIII.

THE KARENS AND THEIR TRADITIONS.

Christian missionaries are not the

less the lights of

the world because witlings and worldlings, overlooking

the power with which they work, are apt to deride

their seeming insignificance, suspect their

or fancy

their

faith a

sincerity,

mere fanaticism and

their

simplicity but a foolishness, calculated only to disturb

the policy that would

make

a market of heathenism

and ignorance.
These are the persons, however,
whose position and pursuits bring them directly in
contact with the souls of men, and from them we
gather

all

people of

the particulars concerning the interesting

whom

it is

my

purpose here to speak.

Mason, an American missionary, was the

first to

Mr.

make

us intimately acquainted with the Karens, he having

laboured amongst them in Tavoy and neighbouring

parts in Tenasserim, which formerly belonged to Bir-

mah, but are now ceded to the British. Their habits

and peculiar readiness to listen to the Gospel strongly
excited Mr. Mason's curiosity to learn all he could of
their antecedents, and the result was the publication of
a little work concernino: them containin Of a laroe amount
of very interesting intelligence.*
But before pro* The substance of the work referred to is found iu the Calcutta Christian
Observer, 1835, and from this inj quotations are taken.

360

THE KARENS AND THEIR TRADITIONS.

ceeding to consider what Mr. Mason relates of the

Karens, a few observations or facts derived from

other sources

may

enable us the better to connect the

Karens with the Sacoe ; for, if this connexion can be

shown, the peculiarities of the Karens will in a great
measure be accounted for. First, it is evident that
the Karens are a conquered

The inquiry

people.

when were they conquered, and what was

their condition previous to that period ?
The history
of Arracan, compiled by the Mughs or Magi of that
then

arises,

country, mentions an empire under Kowalea which

530 of our era extended over the whole of Ava,

Assam, Siam, and part of Bengal ;* and it is stated
that afterwards his dominion in Birmah was destroyed by the Birmese,t and the inhabitants of that
country were either enslaved or driven into the mountains and forests.
The condition of the Karens is then
accounted for by the records of the land in which we
in

lind them.

possessors

They

are the remains of a nation once

of Birmah.

It

is

stated

authority that two brothers, one

on the same

named Antra

The^

and the other Amra Kho^ came from the Kaladyne

hills and became mixed with the royal race of Arracan.
The people to which these brothers belonged were

known

as

Ehom

or

Ahom.

Now,

it

is

especially

worthy of remark that a people of the same name

once ruled in Assam, and that their religion was the
purest form of early Buddhism, as we learn from
the remains of their religious records

known

* Vide a Sketch of Arracan, by T. Paten, Asiatic Res.

t The Birmese afford every evidence of their Malayan

to the

vol. xvi. p. 353.

origin.

361

THE KARENS AND THEIR TRADITIONS.

curiously-learned amongst Orientalists.
the

word Am7^a

Then, again,

points to the fact that, instead of

two

brothers being signified by The and Kho^ two tribes

Amra is an Arabic
now used in Arabia

or classes of people are meant, for

if

not a

Hebrew word, and

signifies expressly

The

The terms

Tribes.

Tribes^ that

is,

the

Hebrew

and Kho indicate

or unrestricted, and the other

The, or Thai^

that one class was free

bound by vow

as

a mark of distinctions known

alike to

The

the Israelites, the Buddhists, and the Karens.

Shans (or Shyans)^ who occupy great part of Laos

and Siam, as well as the bordering districts of Birmah, call themselves The or Thai, Now, in personal
appearance, customs, and language the Shans and the
Karens are shown to be but offshoots of the same
stock

and here

it is

important to remark that the

Laos^ the Shans^ and the people called

Ahom

or originally were the same, and once held

and Bhotan under

From
sect. 6

the
(p.

Anam, and

Assam

their dominion.

language of the Girnar

275

are,

ante)^

we

inscription,

should infer that Bhotan,

the island of Hainan were converted by

Laos and Ahom belong to Anam, that is,

Cochin China; and it appears that all those places
were formerly united under one Buddhist ical governVhai is the native name of the Siamese, and
ment.

Godama.

Shyans (or Ahom),

and Khamti.
Their general complexion is light
brown, their hair is black and abundant, the nose not
The original conquerors were Ahom^ the
flattened.
alphabet Ahom^ the language Ahom,
The literature

their chief divisions are Laos,

of this language, preserved in the books of the

Assam

362

THE KARENS AND THEIR TRADITIONS.

priesthood,

is

remarkable for the entire absence of

doctrines that are expressly either Buddhist or Brah-

minical ;* which

may

probably be accounted for by the

circumstance asserted in the Buddhistic annals, that

Godama

or Sakya himself instructed the Bhots and

Assamese

so that of course there

ence to himself as the

Buddha

would be no

refer-

to be worshipped

The

doctrine not inculcated until after his death.

antiquities existing in

Assam prove

that

it

was

for-

merly occupied by a people very superior to those

now

holding

it,

who

certainly are incapable of con-

handsome bridges of stone

which with noble arches span some of the rivers, and
the erection of which the present inhabitants attribute to the gods in an ancient period called by them
structing works like the

the time of the kings.

Now, looking at the words Laos and Ahom as terms

applied to the same people, we obtain a very significant
y A^i;^ication
for, supposing we wrote Laos in Greek
y'^^yvietters and Ahom in Hebrew, we get two words that
mean the same thing, namely, the people, or nation
the term especially applied to the Hebrews by themIf we remember that the Sacce and the
selves.
;

Buddhists were driven from North-western India by

Hindoo conquerors into Assam and Bhotan, and

Greek converts were known to be mixed with them,
two undefined names of people Laos and J/i6>m may
be easily accounted for; and their strange connexion
their

with the Karens, at least in the north of Birmah,

explained, since the

Ahom

or

Ehom was

the designa-

* See Latham's Natural History of the Varieties of Man,

f American mission. Maga.

is

pp. 21

and 22.

THE KARENS AND THEIR TRADITIONS.

863

mixed with the royalty of Arracan,

the pretensions of the King of Ava*

tion of the races

and opposed

to

Birmese history.
I claim, then, for the Karens a right to Birmah as
the preoccupiers of the land, not as conquerors with
the sword, but with the doctrines of a people originally instructed by revelation
and now I will proceed
These people
to prove this by their own traditions.
at a very early period of

On

are scattered over twelve degrees of latitude.

the river Salwen they maintain a degree of indepen-

Birmah they are in

Besides the name of

dence, but in all other parts of

a most depressed condition.

Karens, they very tenaciously hold their right to a

name

of sacred import to them, that

is,

P'lai,

Now,

the similarity of this denomination to that of Pali^

which we know was the appellation of the early Buddhists, whose capital was Pali-Bothra^ and that the
name with the Buddhists, the Karens, and the Hebrews signifies separated and distinguished, we can
scarcely avoid believing that it sprung from the same
origin.
In Pegu they are called Kadwni, the Hebrew for ancients.

But the
1st,

Israelitish characteristics are fully seen

in their domestic habits;

sonal appearance and dress

2ndly, in their per-

and Brdly, in their religious traditions and expectations.

Notwithstanding
that oppressors insist on their confining themselves
;

to the laborious cultivation of the land for the sake

of drawing taxes from them, they are really higher

in their domestic civilization than almost
* This name reminds us of the Hebrew word avaj and
district oi

Aven

in Samaria.

any people
of the city

and

THE KARENS AND THEIR TRADITIONS.

364

of the East, for their

among them

women

hold the same position

and there too prove

themselves w^orthy by their virtue and intelligence.
as ours with us,

This higher character of the

from the nobler ideas of the

women doubtless
men with respect

They regard polygamy

domestic relations.

arises

to the

as a sin,

and honour the wife and mother as entitled to rule

alone in her department of the household.
Their
general morality

superior, except with one dire

is

exception, namely, their intemperance.

ever,

is

not as with our

daily madness, but

visitors

and

This,

how-

the degradation of a

sots,

only exhibited in honour of

is

in their festivals.

strangers of every class

is

Their hospitality to

extremely generous.

Their houses are better arranged for preserving the

decencies of

life

than amongst our poor, for they

always contrive to have several apartments for cooking and sleeping, while one more open and larger is
reserved for visitors,

or, in their

absence,

is

used for

spinning or other home-work.

Their industry
soil

is

evinced in the fact that from the

they raise large supplies for themselves and for

the market.

Their personal appearance and dress are

Mr. Mason says their Jewish look cannot

fail to strike any one. They have a saying with regard
to the wearing the beard which sufficiently indicates
Jewish.

from the people of the same land

man with a beard belongs to the race of ancient

their distinction
'

kings."

No

people ever honoured the beard more

than the Hebrews, but the Birmese pluck out their

beard.

Their dress, as Mr.

Mason

observes,

may

be de-

THE KARENS AND THEIR TRADITIONS.

scribed in the words of

ancient Hebrews.

Jahn concerning that of

The tunic of the men

dered in the weaving, but that of the

the needle, as

was with the Hebrews

it

the time of Moses.

365

Their clothing

is

is

embroi-

women with
as far back as

in all respects

from that of the Birmese.

The derivation of their language is said to be unknown, but I find from Mr. Brown^s vocabulary that
dissimilar

about a fourth of their words are Birmese, and the rest

mostly like the Singpo and Jili, which is just what

might have been expected from their associations,

in the absence of any literature among them.
Yet
remarkable peculiarity in their speech

there

is this

their

words always terminate

in a vowel, thus im-

parting a mellifluous tone to their words, greatly distinguishing

it

from those of other people of that

them with the Pali,

and also with the Bhotans and the Ahom, whose
language was likewise so distinguished; indeed, the
This, again, connects

country.

Karens have many words

in

common with

people, especially in relation to religious ideas

those
a cir-

cumstance that confirms the notion that they had a

common

origin.

The most

words is their
name for the Deity, that is, Yoowah^ a word precisely
similar to that in the inscriptions of Girnar and
Delhi.

striking of their sacred

The importance

tain our attention

awhile.

Jehovah,

traction

of

Supreme

in Tibet

of this

is

word may

well de-

Javo^ evidently a con-

the word

and Bhotan.

signifying

the

The singular term

Owah-n^chu is also used to designate the Deity amongst

the intelligent

Lamas

of Bhotan

a term which, re-

THE KARENS AND THEIR TRADITIONS.

3-66

garding

Owah

word without the

the same
the

Lord

asked

as equivalent to Jehovah, being indeed

is his

why

initial, in

When

guide.

Lama

Hebrew means
of Bhotan was-

bow the head or even look at

he replied,
Owah is all around my head,
not right to bow before images, as if he
he did not

an image,
and it is
were more before than behind
''

When we

me and

everywhere."^

consider this reply in conjunction with the

fact that in

Bhotan the image of Buddha

is

shut up

out of sight, within a tomb-like shrine built in the

form of a parallelogram,

Hebrew temple, with

points, we find a two-

like the

the sides opposite the cardinal

fold indication that the worship taught of

old in

that country repudiated idolatry and pointed to IJim

who

fills all

When God revealed Himself to

This is my name [Jehovah^ for ever,

space.

Moses He said, "

and my memorial to

name

all

The presence

generations."

any people is, then, a

notable circumstance. We have traced it to the Sacse
and Buddhists of Northern India, Tibet, and Bhotan,
of this

and

also

in the worship of

among

the Karens.

Are not

these people,

then, interested in the promises connected with those

who

revere that

name?

Wherever

this

corded God says he will bless those

supplication.

(Exod. xx. 24.)

The

name

who

use

is reit

in

triple blessing

on Israel is thus declared '' And they shall put my

name on the chikjren of Israel, and I will bless them."
:

This name is to be dreadful

(Numbers vi. 2fe.)
In sanctifying
among the heathen. (Mai. i. 14.)
this name the seed of Jacob is to be preserved from
* Account of Bhotan, by Kishen Kant Bose, Asiatic Res.

vol. xv. p. 128.

THE KARENS AND THEIR TRADITIONS.

utter shame.

who

(Isai.

xxix. 23.)

erred in spirit should

In this

come

367

name

those

to understanding,

and the murraurers learn doctrine. (Isai. xxix. 24.)

In this name the wisdom of God's providence is to
be justified.

through

The multitudes brought

(Isai. xli. 25.)

the fire calling

heard. (Zech.

xiii.

on

name

this

shall

be

9.)yiThis name, then, -will guide

us to the remnants of Israel.

Tlte traditions

of the Karens are the most striking

corrupt usages indicate the same.

but even their

Thus, although

acknowledging the Supreme,

as

indications of their Israelitish origin

they,

Israelites did, propitiate evil spirits.

into

two

spirits

the corrupt

They

are divided

one sacrificing hogs and fowls to evil

but the other, called Purai^ will not sacrifice
sects,

and regard hogs with detestation.

They say that formerly they ofi'ered oxen in sacrifice.
They account for their use of the bones of fowls for
divination in a singular manner, asserting that God

to those beings,

(Yoowah)
on

leather^

word writte7i
whose custody it

in ancient tiui^^ g^Yii ihktm his

but that the family to

was committed having laid it by on a shelf, a fowl

scratched it down, and it was destroyed by swine. This
gave rise to the employment of the bones of the fowl
for superstitious purposes.
Compare with this the
sacrifice of fowls by the Yezidees of Koordistan, the
worship of the cock by the Assyrians, and the ofFerinoof the fowl, male and female, as an atonement for
man and woman, by Jewish families in the East.*
Socrates, too, desired a cock to be sacrificed to the
* See Narrative of a Mission to the Jews from the Church of Scotland,
p.

405.

THE KARENS AND THEIR TRADITIONS.

368

god of

health, as if to express his hope of well-being

This form of sacrifice amongst the

after death.

Karens connects them, therefore, with other people

than those who surround them, as does, also, their
employment of wizards or prophets to curse their
enemies, as Balak employed Balaam, though they
acknowledge a traditional law forbidding the practice,
and their saying is, '' Curse not, lest you curse yourselves."

They
"

praise their

He was
God

is

He

is

in these

words

world

in the beginning of the

endless and eternal

He was
God

Maker

in the beginning of the

world

unchangeable and eternal

existed in ancient time at the beginning.

^^

Now, remembering that they call the Creator

Yoowah^ or Yoovah, we cannot avoid connecting this

hymn
seer,

in praise of his

power with the words of the

who, with the sublimity of simple truth, lays

the foundation of

all faith in

" In the beginning

God

the grand words

created the heavens and the

earth."

But

the original of the Karen thought

is

more

plainly manifest in the following passages of tradition

obtained by Mr. Wade, a missionary, from a Moul-

main Karen, who had no knowledge beyond what he

acquired amongst his own people
:

"

God

created heaven and earth.

The

creation of

heaven and earth was finished.

"

He

created again, creating man.

At

first

he

THE KARENS AND THEIR TRADITIONS.

369

created earth, and then he created man.

The

man was finished.

woman. He took a

creation of

"

He

created

rib out of

man,

The
and created again, creating woman.
creation of woman was finished.
" He created again, creating life.
Father God
said I love my son and my daughter, I will give
them

my

great

life.

He

breathed a

his life into the nostrils of the

two

little

they came

and became real human beings.

creation of man was finished."

to

of

The

life,

In similar language the creation of food and drink,

water and fire, quadrupeds and birds, is described as
finished.

Comment

They account

is

unnecessary.

for the origin of death thus

" In

the beginning God, to try man, created the tree of

death and the tree of

life,

saying of the tree of death.

" But man disobeyed and ate fruit

Eat it not."
from the tree of death, and the tree of lite God hid,
and since that time men die."
They say that Satan introduced sin, which they
call

adultery against God, as the

also do.

They

who

Hebrew prophets

was once a holy

out of heaven, and

believe that Satan

was cast
then he deceived the son and daughter of God. Satan
came into the garden and said to them
Why are
you here?" " Our Father God put us here." " What
do you eat?" " The fruit of many trees, but of one
tree God said. Eat not; if you eat, you will die." Then
said Satan, " The heart of your Father God is not
being,

for

some

sin

with you: this

is

the sweetest of

B B

all.

''

Let each one

THE KARENS AND THEIR TRADITIONS.

370

eat a single fruit, then

replied,

"

you

will

Our Father God

said.

know." The man

Eat not," and so

saying he went away; but the woman listened to

Satan, who said to her, " Now go give the fruit to

So she coaxed her husband, and

Satan laughed. On the following morning they were
silent before God, and God said, " You have ate the

your husband."

fruit that is not

They look
and yet a

for a

you

They speak

shall die."

Saviour Avho

sufferer, for it is

suffer, that all

"

good

is

the Supreme God,

Yoowah who

is

to

come

to

men may be happy.

of the dispersion in these words

Men were

all

brethren

They had all the language of God,

But they disbelieved the language of God,
And became enemies to each other.
Because they disbelieved God,
Their language was divided."
Their moral code, which contains the substance of
every injunction in the decalogue, is the more re-

markable that in the midst of image worshippers it

They say, "We have no king,
forbids idolatry.
because

Hosea

we

word of
Though they deem themselves wan-

feared not God," using the very

(x. 3).

derers and outcasts, under a curse for their transgressions,

attributing the loss of their king

and their

books to this cause, they yet assert that God loves

them above all other people, and will yet save them.

But the strangest point of

amidst persecution,
stored to a royal

is

state^

their confidence in

God

the expectation of being re-

when they

" shall dwell in the

THE KARENS AND THEIR TRADITIONS.

city

with the

371

They expect

golden palace."

their

king and Saviour shortly to appear, and exhort each

other to pray for his coming in these words
''

Though the flowers fade, they bloom again.

At the appointed time our fathers' Jehovah
will return.

That Jehovah [YoowaK] may bring the mountain height^

Let us pray both great and small,

That Jehovah may prepare the mountain
Friends and brethren, let us pray.''

Almost
Israel

is

all

that

is

height^

past or promised of greatness in

connected with mountains, as

if

the Divine

majesty were, so to say, naturally associated with the

But the language of

sublimer parts of the earth.

the

poor Karen's prayer

the words of Isaiah

days, that the

especially reminds us of

" It shall

to pass in the last

mountain of the Lord's house

established in the tops of the

nations

come

shall flow

unto

it"

predicts a like exaltation

house upon the

top of the

mountains
(ii.

" This

2).
is

shall

be

and

all

Ezekiel also
the law of the

mountain ; the whole limit

thereof round about shall be most holy"

(xliii.

12).

In anticipating the results of the conquest of death

by Him who
exclaims, "

" led captivity captive," the Psalmist

Why

leap ye, ye high hills [or literally

mountains of heights^ ?
God desireth to dwell
it

This
in,

the mountain which

yea the Lord will dwell in

for ever." (Ps. Ixviii. 16.)

the Karens

is

We know not

whence

could have derived their ideas of the

mountain height as the peculiar abode of Jehovah but

bb2

372

THE KARENS AND THEIR TRADITIONS.

from Hebrew tradition, unless, indeed, it came to

them from Tibet and Bhotan, where the same notions
prevail, being conveyed there by the teachers of
Buddhism, and, therefore, clearly from a Hebrew
source; thus accounting for the establishment of an
ancient mountain centre of religious dominion, both
in Bhotan and in Tibet, the Red or Golden Mountain,
near Lha-sha, being

still

the residence of the

Grand

Lama^ the supposed incarnation of Deity.*

The coming of the Karen king, bringing the holy
mountain,
edness to
"

is

associated with the expectation of bless-

all nations, as in Isaiah.

When

the Kareti king arrives

There will be but one monarch,

There will be neither rich nor poor.
Everything will be happy;

The

beasts will be happy,

Lions and leopards will lose their savageness."

That the Karens did not derive their ideas from a

Christian source is evident from the fact that they
are not trustino^ to a Saviour that has come, but that
is

coming.

Besides, neither the cross, nor baptism,

nor the Lord's supper, nor any circumstance connected with Christ, not even the name, is mentioned
in their traditions. Nor do they trace their opinions

any teacher, but always assert that what they

believe to be true was communicated to them by God
Himself, through men inspired, or rather through a
book which God Himself wrote. The phraseology of
to

* Csoma Korosi, Tibet Gram.

p.

198.

THE KARENS AND THEIR TRADITIONS.

373

as Hebraic as their ideas.

Their

their traditions

is

poeras are arranged " in parallelisms with a certain

equality

or

resemblance between members of the

same period, so that in two lines or members of the

same period things shall for the most part answer
to things, and words to words, as if fitted to each
other by a kind of rule or measure."
For instance,
"

The judgment is a rope of seven

The law is a rope of seven coils,

coils,

Freed from one, a coil remains, still another coil,

Delivered from one, a coil remains, still another
coil."

These verses are worthy of attention, not only for

their structure, but also as referring to the law in a
definite

sense,

perfection

is

also in connexion with its

and comprehensiveness as expressed by

number

the

and that

seven.

This use of the number seven

common among them.

The Karens,

like the

Hebrews, not only compose their songs in corresponding parts, but also chant them, with the aid of
instrumental music, alternately by opposite choirs.

would occupy too much time to enumerate all

the particulars in which the Karens indicate their
descent from Israelites and if we could, some would
It

say, they cannot belong to them, because the seal of

But

this

looking for the seal of the covenant in a people

who

the covenant, circumcision,

is

wanting.

were cast out because they had forsaken the covenant, seems somewhat absurd.
How could they
have been lost with the seal upon them, for it could
be no seal or sign if not acknowledged by themselves,

THE KARENS AND THEIR TRADITIONS.

374

or else the Turks are as good Israelites as any in

phecy,

let

we

If

Palestine?

us abide by them

that the outcast

by the words of probut from them we learn

are to abide

Israelites

despised the

covenant

(Ezek. xvii. 15, 18, 19), and were recompensed accordingly; though, ultimately, anew and everlasting

covenant

is

to

be established with them, not by

circumcision, but the law in their hearts.

The Karens

are remarkably prepared for evangeli-

zation, for they expect white foreigners

from the West

and are, therefore, more

attentive to missionaries, and more rapidly receiving
Christian ideas than any other people in the world,
which I regard as itself a sign to which we do well to
to be their enlighteners,

They look for the restoration of their

God- written book, and in the Bible they recognise it.
One of their prophets composed some verses, which

give heed.

are sung through

many

parts of their country, with

a firm belief in their speedy fulfilment.

"

The
The
The
The
The

clouds rise up in the dark dark heavens.

end of the world draws near

clouds rise up in the pale pale heavens

end of the world has come.

grand mother has finished weaving.
Happiness will return to the land, and peace
a river.
*'

The

like

ten virtues, the nine virtues, the duties of

virtue,

All the virtues will return to us now;

With strong

desire I thirst for mother^s milk,

Without partaking of which

cannot

live.

THE KARENS AND THEIR TRADITIONS.

"

The time draws near,

Act with one accord together act
The wooden staiF, the iron staff,
;

Is stretched forth; people are

The wooden

staff,

the silver

Is stretched forth, the

town

375

virtuously.

produced;

staff.
is

obtained, the city

raised.

The harmonious

people, the united.

Shall dwell in the

new town,

the

new

city.

Sing praise to God, sing pleasantly

Worship as evening comes.

Praise

God with one

Worship

accord,

at evening tide,

Unitedly praise God."

seem to refer to the ten laws, but

the distinction between the nine and the ten points to
the abstract and relative virtues of the Buddhistic
The ancient Israelites called Jerusalem the
creed.

The

ten virtues

mother^ hence St.

Paul

"the mother of us

calls

all."

the Church Jerusalem,

Mother's milk means the

food of the soul, true religion.

Israelites of old, use staves

The Karens, like the

or rods as emblems of

authority and power.

Putting these ideas together,

with the mention of "peace as a river," we have
several of the most striking passages of prophecy

brought to mind.

Isaiah, in describing the city of

God, represents Jehovah as saying,

''

I will

extend

peace to her like a river" (Ixvi. 12), having first

compared the satisfaction arising from the abundance
of her glory to drawing milk from breasts of consolation.

And

Ezekiel

says,

"

Thy mother

is

like

THE KARENS AND THEIR TRADITIONS.

376

vine planted
[staves]

for

by the waters
she had strong rods
sceptres of them that bare rule" (xix.
.

10, 11).

The

wail of the Karens over their dead affords us

a point of association with old Saxon superstitions.

The assembled company, in answer to one of their

number who six times exclaims, "What is the matter?'*
chant these words:

Ascending

1.

the fruit,

3.

Descending

the trunk.

5.

Depositing the fruit.

the trunk,

the branch,

This

one of which

in several languages,

4.

is

2.

Taking

Descending
is

repeated

called the old

what that is has not been stated. The

gathering and depositing the fruit must signify the
fruit of life. Those who are conversant with northern
antiquities will be reminded of the Yggdrasil, or
language^ but

tree emblematic of

life,

gnaw

but

the

fruit,

and

climbs

like
it

snakes,

gathers

at the root of

soul

which vices

that

ultimately

rests amidst perennial

verdure.

When

the body

sent the person,*

is

buried, a bone

and

is

taken to repre-

at a convenient season a feast

made, booths are erected by some stream, and the

friends of the deceased assemble in the evening to

is

sing a long dirge around the bone.

At

the close of

suspended by a string over

a cup of rice; the departed spirit is then called.
When the spirit answers the string trembles, the
the ceremony, a bangle

is

bangle turns round, and the string snaps as if by

If no answer is returned, the spirit is supmiracle.

posed to have gone to a bad place.

* The Hebrews use the term bone
that never decays.

for person,

We

must leave

and think there

is

one bone

THE KARENS AND THEIR TRADITIONS.

those of our day
least

who

377

are themselves familiars, or at

intimate with the

legerdemain of

account for the fact that any

spirit

spirits,

to

ever answers in

so singular a manner.

The Karens are not a scanty and scattered people,

nor bound to a small tract of country as if the remains
of

some ancient colony

but they extend at intervals

over at least twelve degrees of latitude, and ten of

longitude,

equal in

and are calculated by some authorities to

number the

inhabitants of England.

white Miaou-tse^ a people occupying the

of central China, present

to the Karens.

and

They

many

hill

The

country

points of resemblance

are very brave and independent,

an ox without blemish
to the Great Father, as Karens state they formerly
were accustomed to do. Were not this volume already
at certain periods sacrifice

too large,

it

would be interesting

to follow out the

two remarkable
peoples, so completely standing apart from those
around them; but I refer to the Miaou-tse here only
to observe that it is amongst them that the Old Testament is said to have existed from time immemorial.
One of them among the insurgents at ChimEiang-foo^ told Sir G. Bonham, in 1853, that the
sacred volume came to them from Heaven two thoupoints of similarity between these

sand years ago.*

The Karens have a singular custom of painting

two of the posts or pillars of their houses, the one
and the other red^ in reference to their deliverance from danger; which possibly may be derived
white

* The Times, Aug. 1853.

378

THE KARENS AND THEIR TRADITIONS.

from the smearing of blood on the door-posts of the

Hebrews at stated seasons as an ordinance for ever,
in remembrance of the Divine interposition on their
behalf

when

the destroying angel destroyed the

first-

born of Egypt, and spared them on the appearance of

this sign. (Exod. xii. 22.)

The Karens walk round the dead

to

make, as they

smooth or even path back to the starting point,

by which they appear to mean a complete religious
service.
There is a curious coincidence between
this practice and that of the Bhotans, whose only
form of public worship used to be just such a procession around the shrine of Buddha.
The Lamas of
Tibet deem it of the first importance that their ceremonial circumambulations of holy places should be
performed in a smooth or even line, as the least deviation would vitiate their devotion and destroy its
merit.
The Hebrew priests were accustomed to walk
round the altar at the time of oblation (Ps. xxvi. 6),
and the Jews to this day walk seven times round the
These usages excoffins of their departed friends.
plain the frequent mention of treadings by the prophets, as if they were appointed parts of worship.
Some of the offerings of the Karens resemble the
first-fruits presented by the Jews; others resemble
the peace-offerings, in which part of the sacrifice
belongs to the priest, while the remainder is partaken
say, a

by the offerer and his friends. The hill tribes of

Assam, as well as the Karens, consider the touch of
a dead body a cause of pollution which, however,
may be removed either by sprinkling or washing
of

THE KARENS AND THEIR TRADITIONS.

with water, as amongst the Hebrews
toucheth the dead body of a

man and

"

379

Whosoever

purifieth not

Lord because
the water of separation was not sprinkled upon him,

himself, defileth the tabernacle of the

he

shall

be unclean." (Num. xix. 13.)

might revert to the strange position of our

the Hebrews of Malabar,

Israel

and

who

call

friends,

themselves Beni-

I mio^ht enlaro^e concernino; the Israelitish

people in the heart of China, and direct attention to the

Sikhs, who, in spite of their seeming recent rise as a

nation, offer

many marks

of Israelitish origin, but who,

proud to stand shoulder to shoulder

with Britons to fight our enemies and much might
be said to strengthen the argument of this volume by

like the Karens, are

facts in relation to

them

all,

both as

fulfilling pro-

phecy and as showing signs of the linking together of

the remnants of the peculiar people for great purposes
speedily to be consummated in respect to the whole
earth

now

but the

field of

inquiry

is

too extensive to be

surveyed.

Having thus

in

some

sort accomplished

my

endea-

few of the more evident reasons for regarding the Saxons of the West as
the descendants of the Saca3 of the East, and shown

vour to

set before the reader a

the connexion of these with the Buddhists and the

Buddhists with the children of Israel

pointed to a remarkable but

having

hitherto an

also

obscure

people as exhibiting indications of the same derivation as our

and

its

own

in conclusion I

commend

the subject

treatment to the generous consideration of the

reader, if only on ethnological grounds, though the

380

THE KARENS AND THEIR TRADITIONS.

writer cannot but believe that the facts presented

tend to indicate
May

how

man

find a stronger faith his

own

For Power is with him in the night,

Which makes the darkness and the light.

And

dwells not in the light alone,

But in the darkness and the cloud.

As over Sinai's peaks of old,
While Israel made their gods of gold,
Although the trumpet blew so loud."

APPENDIX.
Tlie

It

Lotus (see

p- 5).

evident that the lotus was not borrowed from India,

is

was the favourite plant of Egypt before the Hindoos had

The Npnphcea lotus grows in
established their religion there.
as

it

ponds and small channels in the Delta during the inundation

but

not found in the Nile

it is

It

itself.

is

nearly the same as

The remarkable circumstance connected

with the Buddhists' use of it is the name by which they espe-

our white water-lily.

cially distinguish

where
to

it

it is

it,

at least in Tibet and the north of India,

called nenupliar;

in Arabic, nufdr, that

a
it

name

so similar to that applied

can scarcely have had a different

The Egyptian god Nofr- Atmoo bore it on his head, and

the name nufar is probably related to nofr, signifying good.
origin.

See a note by Sir

vol.

ii.

p.

J.

G. Wilkinson in Rawlinson's Herodotus,

149.

Kings of
The Kings

the

East (see

p. 6, &c.).

by some learned persons

to be found at present in our little island home and the India
House. But even if we were the dominant and king^-like
powers of the Orient hemisphere, we should not quite fulfil the
of the East are supposed

terms supposed to be conveyed in the passage of Scripture

which announces the drying up of the Euphrates

for the

in preparation

passage of those kings, as unfortunately the original

APPENDIX.

882

words do not mean kings of the East^ but Jrom the East.
I know not on what grounds it is understood
(Rev. xii. 16.)
that those predicted kings are to be Israelites, unless it be such
passages as that of Isaiah, which declares that there shall be a

remnant of God's people, '^ which shall be

left from Assyria, like as it was to Israel in the day that he
came up out of the land of Egypt." (Isai. xi. 16.) There are
other kings to come from the sun-rising, and they are coming
even now. The younger Sacs, the States' men, are going
forth from the Western hemisphere, with the authority of

highway

for the

might and knowledge, to claim kindredship with the Japanese,

or Jabans, in the furthest East ; but they will meet with Saxon
blood already there, and the eagle sign of royalty will be
There is
found amongst the rulers of the eastern isles.
another mighty Saxon branch in China, too, who makes the

He

Tartars tremble.
and,

who

if

we mistake

calls

himself

not, there

has turned the old

is

King

of the East Countrj^;

Saxon blood in the grand

'^celestial"

empire upside down.

Capt. Eishbourne says that one of the insurgent chiefs

he saw

^^

was a fine handsome man, with a

beard, and rather a European counte-

nance, somewhat Jewish.""^

An

whom

sitting as a judge,

long brilliantly-black

"

rebel

(See p. 377 supra.)

important element in the early success of this revolu-

movement

China was the fact of its rising in the

vicinity of the mountains occupied by the Miou-tze, a race of

tionary

in

independent mountaineers, who never submitted to the Tartar,

nor, indeed, to

any yoke, or adopted

their badges of slavery

any custom indicative of it. There must have been some

principles and some influences more than ordinary amongst
or

them to have kept them thus separate in the midst of a people

who seem to have had more than ordinary power to permeate
and pervade other races, showing them to possess an indestructibility of race li^e the JewsV-\

We may,

then, look even to China for kings

from the East,

* Fishbourne's Impressions of China, p. 152.

t Idem,

p. 37.

383

APPENDIX.

who

yet

may

gather from the

Hebrew

Scriptures, which they

have ah'eady adopted as their own, that there

West

in the

to

is

some country

which prophecy points them as their rightful

The presence of a Hebrew people

China who have preserved amongst them the

possession and their home.

in the heart of

Hebrew worship from time immemorial

is

a remarkable fact,

and may yet be found to bear upon the pretensions of the

iconoclasts of the Flowery Empire.
But the revolutionists will meet the kindred blood of Saxons
from the West, and be persuaded into peace because they have
power.

Alas

they, too, like

all

Saxons, wield the sword in

name of Jesus Christ but therein is prophecy fulfilled,

for the Lord and Prince of Peace has sent not peace, but a
sword amongst all who know Him not in spirit.
The Saxons
of the faith from the West shall mingle with those from the
the

East, and shall persuade them, and that not with steel, but

with

ideas, until there shall not

be found a laud unopened to

the commerce and the Christianity of the Saxons, except,

perchance, where some Antichrist

the cross

lifts

up the

crucifix to defy

the Moslems, appeal to a fading crescent

or, like

and a contradiction
light from the sun

as if the

as

if

moon had not borrowed

all

Mohammedism had any good

her

in it

not derived from Christ.

Tlie

Of

Word Saxon

the fanciful derivations of the

his Polf/cronicon
tiq2/.ities),a.&ovds

(see p. 89).

name Saxon, Higden,

in

26 ; quoted in Mallet^s " Northern Anan odd instance, for he derives the etymoloo-y
(i.

word by a mere play upon the Latin for a stone for,

quaintly says he, " Men of that countree ben more lyghter
and stronger on the sea than other scummers and thieves of
the sea, and pursue theyr enemyes full hard by water and by
londe, and ben called Saxones of Saxum, that .is a stone
they
ben as harde as stones, and as uneasy to fore with." May
their enemies always find them so.
of the

384

APPENDIX.

Weapons 'portrayed

in

(see Chap.

The weapons represented

Buddhistic Bas-reliefs

X. and

p. 176).

in the bas-reliefs at Sanchi belong

to a period immediately preceding our era,

and no doubt they

were the weapons of the people who are also represented

in those bas-reliefs.

worshippers of

SaJc,

Those people we have shown to have been

to have been designated by a Hebrew

who come from

and to have
been known as the Saks, A trident like that in the hand of
Britannia forms their flag-staff, and their banner, blue and
All their weapons
red, bears on it the cross of St. George.
are ornamented with emblems of their religion, namely, that
of Sakya, and consist of bows and arrows, shields (with the
Their axes, howSt. George^s cross), spears, and battle-axes.
ever, are of two kinds, one of iron and the other evidently
This is a point worthy of especial observation.
I
of stone.
here present a copy of an axe as sculptured on a memorial
pillar at Sanchi (or Sachi), and which Major Cunningham"^
those

superscription as

"^

calls

afar,

a felling axe.

Now, an

instrument of this construction can be no other than a

being fastened into the slit handle with a

moist thong, which becomes exceedingly firm when dry. It
is interesting to find that the early Saxons and Goths of the
flint axe,

West

the

also

formed of

flint

in addition to those

employed similar instruments,

iron.

In the

late discussion

on the

flint

instru-

ments found in the drift, it has been asserted that those who
used them must have been savages incapable of manufacturing
This assertion is an error, for flint implements of the
iron.
same form are found, together with iron, in the tombs of
ancient Germans, according to Brotier ; and, indeed, we find,
from the Annals of Tacitus, bk. ii. s. 14, that iron being
scarce,

was provided only

*

for the foremost

Now

Lieutenant-Colonel.

ranks amongst the

APPENDIX.
Germans
drift at

The

in battle.

3S5

implements discovered

flint

number

Abbeville, Amiens, &c., a

in the

of which I have

form precisely resemble the drawing above

With respect to the flint implements found in the

seen, in general

given.
drift,

exaggerated

if

we do not remember

fathers used exactly such weapons

materials

that our Saxon fore-

that they are dis-

resulted from

and

com-

that the strata

(3)

according to the specific gravity of their

mould, then clayey soil, then chalk debris, then

lie

first

fine calcareous sand,

bottom

be very fallaciously

(2)

paratively recent flood or upheaval

of such drift

(1)

may have

covered only in such drift as

at

may

the antiquity of their deposit

wnth recent and comminuted

shells,

and

with those flint implements,

here and there. This is precisely the order in

flinty

gravel

flint

and flinty fossils

which they would be deposited if now mixed all up together
with water, left at rest, and drained; and, indeed, if we examine similar deposits which we know to be recent, and where
similar materials abound, as in the borders of

and Pevensey Level, a similar

Those who

Romney Marsh

stratification will

claim a vast antiquity for those

be found.

flint

implements

found in the drift should consider more than they seem to

have done that gravitation is constantly at work with the help
of water on the loose materials of our earth, and arrano-ino*

them by imperceptible, but

yet, in process of time, very

able degrees into order according to their weight.

measur-

This

is

said

with a strong feeling on the subject, but yet with the highest
respect for the very admirable geologists who, doubtless respecting only truth, have judged that the

found in the
demonstration of vastly higher antiquity for the
race than any other evidence will allow us to believe.
flints

drift afford

human

Tlie

Doctrines of

Buddha

Euddhism was introduced

A.D.,

and from the

(see Chap. IX. p. 180).

into

China about the year 70

literary character of the Chinese

expect to see the doctrines of

Buddha

C C

we may

well preserved in that

APPENDIX.

386

Tliey are taught in colleges to the priests alone^

country.

among

reminding us of the schools of the prophets

the

In a work quoted by Mr. Medhurst,* the doctrines of Buddha are summed up in brief as an exhortation to
fix the mind on Buddha, and thus draw the soul to good
Israelites.

thoughts
tally,

since, if

men

Buddha and pray menbecome like him and ascend to

truly think of

they must necessarily

heaven, according to his oath, that

his

name they should

golden land where

all

attain

life

men

in

his

faithfully repeated

kingdom,

beauty abounds, wisdom

This paradise

no sorrow can come.

if

and
be in the West,

said to

is

in that

perfect,

is

to which the faithful are to turn in their prayers, always re-

peating O-me-io-Fuh ; that

is,

Amitit Buddha, which

Hebrew, and means Buddha

is

truth

his

or

really

is

faithfulness.

Buddha and
The Supreme is

Believers are to act as always in the presence of

of death, that heaven

may

rejoice

with them.

represented, in a passage quoted by

Hue from

Points of Instruction,^' as uttering his

formula of Moses, thus

words and

said:

" The

There are ten kinds of

evil acts,'' &c.

soever

is

No vice is to be committed,
Virtue must be perfectly practised,
Subdue your thoughts [lusts] entirely,
This is the doctrine of Buddha."

we learn that Buddha

commandments in these words

all his

unpleasing

is

" Whatever happiness

the welfare of others."

appear as

if

From

compendated by

the same authority

have comprised

in the

Supreme Being spake these

From

the Forty-two

commandments

Csoma Korosi f we learn that Buddhism

Tibetan Lamas in this 8loha
**

'^

to
is

yourself

in the

never do

to

is
^'
:

said to

What-

another."

world arises from a wish for

Sentences so Christian in their spirit

borrowed from the

New

Testament.

And

that

Sakya founded his mission on the right principle is evident

from his saying, " As gold is tried by burning, cutting, and
filing, the learned must examine my doctrines and receive
* China,

by

W. H.

Medhurst,

p. 206.

f Tibetan

Diet. p. 168.

387

APPENDIX.

Whether

thein accordingly^ and not out of respect to me.""^

these sentences are

Sakya's or not,

really

Buddhists of China and Tibet adopt

to repudiate

mere dogmatism ; and

thera_,

when the Tartar

an end, as

it

be open, and

rule of

many

On

the

all

with their

and, there-

is

brought to

channels

field for

as the

they are prepared

China over Tibet

soon will be, a fine

far

this accords well

declared desire to seek truth through

fore,

so

Christian effort will

millions of readers be ready for the Bible.

Budh Alphabet

(see p. 231).

Hebrew alphabet do not so

fully correspond with the forms of the Hebrew letters now in
use, as they do with the forms of the ancient Budh letters.
The names of the

This

is

letters of the

a fair aro^ument in favour of these beings the letters

originally designated in the

the present

Hebrew

is

Hebrew

alphabet.

The Aleph of

not nearly so like a bull's head (with

horns) as the equivalent letter of the Budh, which, seen as in

the direction

it is

really represents

supposed to stand to one going towards

two horns.

This

precisely resembling the Phoenician

/ was

form,

its earliest

and ancient Hebrew.

position does not alter its character.

it,

Its

In the Budh alphabet

the triangle below, or on the right side of the line,

is

some-

times used for A, and sometimes the other part of the letter
stands for

it,

as

when

pointed, but altogether

it is

essentially

the same as our capital A, only with a longer line across

it.

The Budh letter B is square, so more like Beth, i.e., a house.

The Budh G is more like the head and neck of a camel than
the modern Gimel. The D is exactly a door c^ U which the
modern LaletJi is not. The modern He is not like an airhole,
The modern Van is not a hook, but
the Budh letter is ".
The Zain is less like a weapon than the
the Budh V is.

Budh

equivalent,

which resembles the Assyrian boomerang.

Tibetan Diet. p.

cc

168.

APPENDIX.

388
The
is

ClietTi is

of doubtful meaning; but^

probable, the

forms.

Budh

letter

if it

most resembles

Teth signifies a serpent with

the ancients represented eternity

meant a fender,

as

this in its earliest

its tail in its

mouth, as

Budh Teth.
a hand with the thumb

the circle

is

the

Yod means a hand ; the Budh Yod is

bent on the palm and either three or four fingers extended.
Caph is the closed hand, which we see in the Budh letter
more plainly than in the modern Hebrew. Mem is water in a
represents.
The Budh Nun is very
vessel which the Budh
similar to that of the modern Hebrew ; how far it is like a
Samech signifies an arm-chair or
fish is a matter of fancy.
The Budh
support, which the Budh letter S resembles.
Ain represents the eyebrows -v^ , quasi eye, something like the
Greek Epsilon, of which it is the equivalent. Peh is a vessel
with its mouth uncovered, an open B, like the Budh P.
SaddS in the Budh is formed of S and D united, representing
a hook well fitted to seize anything, which the word Sadde
The Budh Koph j- is more like an axe than that of
signifies.
the modern Hebrew. The Rabbinical Resh is like that of the

Budh R,
Budh Tau is
old

like

a curved line

= the back

precisely that of the Samaritan

The

when unpointed,

inverted, /, being part of the cross originally used as

a mark on

cattle, as

the

name

transition of form between the

of the

Budh

Hebrew is seen in the Cabul alphabet.

The vowel marks of Budh letters

may

of the head.

be seen thus

|-^

The
and the modern

letter signifies.
letters

are

very simple.

As

XL (T
The basis of the vowels is an upright line like the Arabic
Oliph ; on this the vowels form a regular scale from i the highest
vowel,

down

to

u the lowest; the

being placed upright and

pointing upwards at the top, and the other vowels descending

at different tangents from the side of the upright line, accord-

ing to the depth of their sound, double vowels or diphthongs

389

APPENDIX.
being formed by two lines at different depths^

mode of

proceeding that gives a scientific simplicity and precision to

the writing of the language.

Naneh Ghat
There

is

Inscription (p. 250).

one other inscription found at " Joonur/' on the

wall of a rock-chamber near the

this inscription

and the

is

summit of Naneh Ghat.

As

in keeping with those on the Girnar rock

append what appears

pillars at Delhi, I will

The

correct rendering:.

characters indicate that

the most ancient of Buddhistic inscriptions

me

to

it is

its

one of

Jodama hath changed them,

Ha

Saka-sinha hath prospered them

He

hath made Calamity plead for them,

Even for the Gunites,*

the Botans, and the Timnites
The sea going forth set them apart,
The race and their offspring rejoicing obeyed,
Thus the bitterness and the prosperity thereof
Became that af my song.
The nation was set at liberty,
A mockery of Calamity and wrath became a rejoicing.
... A smiting of the thigh became my judgment,
was my possession
The aflBiction thereof
.

As

to ray obedience,

;+

nought of value was mine,

So bitter was his ordinance,

So bitter was my liberation

My

course resembled the calamity and burning.

his mouth [doctrine] was perfect.

His perfection was that of one purified.
Burning coals were the light of their fires [burnt-offerings],
The guilt- offering of those who were polluted.

The fame of

He

conceived a sea [for purification].

Behold,

my

house [or temple] was a ruin,

was polluted, we were unclean

My generation
The

fire

became a means of healing,

root of exalted piety shot forth

The contempt

of the affliction

* Oovanim, Gunites ("painted with colours"), Gen. xlvi.

48

Chron.

v. 15.

+ Timnath was a

city of the Philistines,

Judges

xiv.

24; Numb. xxvi.

390

APPENDIX.
Here produced our protection,
What was conceived was for their
.

My

recovery.

poverty became a wall of defence,

The desolation of nakedness was propitious,

Even the endurance of our race
The burning of uncleanness was the spreading
.

My faithfulness

was my
was mine

of a sea

His affliction
Through the neglect of the descendants of the

And

affliction,
;

the poverty, uncleanness extended

stranger,

But the calamitous change was the sea of the

The equity [or equality] of Badh was set up
The poor were enlightened,

polluted,

Calamity, overruled by Saka, became a triumph and delight,

His prosperous era was prolonged.

During those years I was enlarged.
Then was I delivered from the vanity of Menu,
According to his name [Menu, from him]
And my right hand held dominion,
The bowing down of the day.
;

Even the affliction of burning,

Became ray deliverance
The silence of my bitterness was
;

And

exaltation,

the richness of the sea was fulness of hands

Lo, their calamities became their majesty,

My impoverishment became my
That which caused error was
Life, Life, is

But

unclean

I will protect the

joy

my

strife

manim

[remains

(?)]

Behold, their vexations shall be their fatness

Fornication [or idolatry] of the body

My

truth

He

shall

comparison.

like

is

my

greatness

(see p. 257).

Judaism, expresses

This principle

unclean, unclean

is even a fire
behold the sea of
judge our generation.

Mani and Rum-heaps

Buddhism,

is

itself

in

symbol and

so fully carried out in

Bud-

dhism, that the idea of Uuin and Destruction being a defence,

as expressed so fully in the Girnar

and Delhi

inscriptions, is

represented by an actual wall enclosing a ruin in some of the

mani, or venerated heaps of rubbish, at the sight of which

Buddhists, especially in Bhotan and Tibet, are accustomed to

391

APPENDIX.
This

utter their prayers.

is

exemplified on a large scale in

Western Himalayas, as travellers'^ tell

us that they have seen inani more than half a mile long, consisting of two parallel walls, fifteen feet apart and six feet
hisrh, the intervals of which were filled with stones and other
certain parts of the

fragments

the whole heing covered with a slanting

roof

which rises at a gentle angle to the central ridge midwaj^ between the two walls. The words Om mani pada mi liom, the
permanent mantra, or prayer of Lamas, are carefully engraved
on

slabs of marble, here

making a

there,

superstitious use of a

inscriptions, doubtless

as

and

on this roof; thus evidently

mere figure of speech,

as in our

regarding the very presence of ruin

an actual security against the inroads of

evil agencies, ju^t

as Chinese Buddhists believe whole districts to be defended

name and power.

the presence of the symbols of Godama's

Buddhism was
direct

by

at a very early period introduced into Tibet

from the country of

its

origin,

where the inscriptions

given in this volume are found, and of the significance of

which the Tibetan usages present

so

remarkable an

illus-

tration.

The words

of the perpetual

Lama

prayer, always found in

connexion with the mani, or memorial ruin heaps, are the more

worthy of our observation, since each one of them was in use

amongst our Saxon

ancestors, and, with a

sense, indeed, are retained even

with the Saxons, as

it

pressive of trouble,

destruction

and

the Buddhists,

it

Godan,

Godam, the

ourselves.

and hence

trouble

also

Om meant

and

itself,

a crash of

in the prayers of

seems to be applied to Buddha himself, so

forefathers

it

was applied

to Odin, also

which name we have identified with that of

last

The moon was called Mani, as if

and many only expresses the remains of

Buddha.

from her broken look,

sundry parts severed from the whole
or fragments of a portion referred to.
*

Thus,

different

did with the Hebrews, the sound ex-

as in the inscription,

amongst our Saxon

called

by

somewhat

that

The

is

to say, the pieces

wovd. j^ad, ov joada, in

Western Himalayas and Tibet; by Thomson,

p. 184.

392

APPENDIX.

Hebrew meaning purchased^ becomes in Saxon

'English paid, re-

ferring always to a price delivered as an equivalent.

Mi

had, in

meaning olfrom, in the sense of

meant in Saxon, as in Hebrew DIH'

old Saxon, certainly often the

keeping from
dark

lilackj

Kum

and.

and hence extreme

distress^

outer

darkness,

burning wrath.

The Wonderful Tree (see

The Buddhism
Ceylon,

is

p. 258).

of Tibet, like that of Northern India and

connected with the veneration of an especial tree

but that of Tibet

is

even more marvellous than the veritable

branch which Buddha himself planted, and which the Brahmins

in vain attempted to destroy

pieces

by them,

for,

when

sprung up in

it still

it

seemed to be torn to

That

pristine vigour.

its

of Tibet, however, bears on every leaf a fresh evidence of

Godama's power ;

indeed, the marvels related of

if,

it

are in-

tended to confirm the authority of that Buddha^s teaching, and

not rather that of a certain reformer of the fourteenth century

named Tsong-kaba, who seems to have

acquired some knowledge

of Christianity from a Catholic missionary, the tree, according to

the legend, having sprung from the reformer's hair.

It is
"
thus described by M. Hue
Our eyes were first directed
:

with earnest curiosity to the leaves, and we were

filled

an absolute consternation of astonishment at finding

with

that, in

point of fact, there were upon each of the leaves well-formed

Tibetan characters,
lighter,

all

than the leaf

itself.

Our

picion of fraud on the part of the

examination of every
deception.
itself,

The

the same in
leaf, in

side

all

detail,

characters

equally with

its

some darker, some

impression was a sus-

of a green colour,

all

first

Lamas

we could not

but, after a minute

discover the least

appeared to us portions of the leaf

veins and nerves

the position was not

in one leaf they would be at the top of the

another in the middle, in a third at the base or at the

the younger leaves represented the characters only in a

partial state of

formation.

The bark of the

tree

and

its

39

APPENDIX.
branches, which resemble those of the plane-tree, are

When

covered with these characters.

old bark, the

young bark under

new

trickled

which

down our

this

and,

what

is

very sin-

characters are not unfrequently different from

which they

those

you remove a piece of

exhibits the indistinct outlines

of characters in a germinating state

gular, these

also

"The

replace.^'

perspiration

absolutely

under the influence of the sensations

faces

Our

most amazing spectacle created.

possibly smile at our ignorance.^^^

readers

may

The tree seemed of great

age.

Three men with arms outstretched could scarcely embrace

The branches spread out

in the shape of a

plume of

it.

feathers,

and were extremely bushy. The leaves are always green, and the
wood, which is of a reddish tint, has an exquisite odour, something like that of cinnamon.

The

tree produces large red

The Lamas

flowers of an extremely beautiful character.

that another such tree nowhere exists, and that

all

said

attempts to

by seeds and cuttings have been fruitless. It is

a pity that the good travellers were not botanists enough to
inform us what class and order it belonged to, seeing their
knowledge was not sufficient to enable them to make sense
of the Tibetan reading: which the said lettered leaves afforded
propagate

it

them.

The Girnar Inscription

in

Modern Hebrew Characters

(see p. 269).
The Nos.

in brackets are those of the Sections, the other

numbers,

those of the corresponding lines in each Section of the Engraving.

n^n nv

no

nc7

"^s

nnz

^w "^mw

* Travels

'nns

^-ixo

cvr

nxo

in Tartary, Thibet,

^"d'J

cp

nw n:^

and China

]i

cnnn'^D

"^s

"snn-n

in 1844-5-6,

r{':hii

by M. Hue.

crDi

394
^^

APPENDIX.

iw >nr\^^

aa?

-in

nan

tt?'>

^nti?

nn
'-i3n

'Di

"^n

"^3?

''::

^D

12?"^

ddt

<b

^pn nnsn ^'O

tc-k? n-^n >c

>a-is

>-iDn

nnD*"

<b ^^

nn hd

*^d

ii>n Tip^

'''D

on
nnn
nnw

nn^-s

CIS VI w^
niLy

):s

itt7-t:7i

''i^-^?

in'^Dtt?

n^na

'^im;

]-r

nD

cn-s

i::?'*

D32n

na?

nn> Dnn nnn nw

nn**

nninnn

d**

\nc7

'*2^\nlD'w^

*'Dnnn

maa

q-i

n^niti:;
^

in*^
'^'n

>3

1^7

nsDD

n::^3

>>d

non

>n
nn^s ncn^
nm::?

mn

ts hd

^^^

nns

nan
p)W

]s

n^

n^n^

n^-^D
'^nt:?^

na? n^rcn

oaa? 13

D3nn d^
inD 'inrn

"^n

i^^'w

n^

n!2 ^nnrosi

pn no pn

itr?

C3"T

pw

"^d

D3iin

^d

"i

w^

nn^Q
^

'^o-d

nDn'^^nn

n^a

^in "^nrD

^^^

'

bnon

n^^a

'

nD^'D

nNi

-r>D

WD

i:i7D

i^Dtti

ns-r^

nsnn n^D

nn

*ri

^Q

nrf'D

nD'^a
'-in

nD*^:

nw

n:?")

^^

id

n^D

in

^^niz^

^dhd

nani'i

no t^
nn sn

itz?

-fin

"^d^

'^

Stt?n

'na

"^^DDn

nbo nD>3 nbiD

nD>3

n**

nw

n^to^

non id):^ ^an'*^ "^^t itr^

nn^D nnn nniti? \nu:D n^ n*"
^

'*\nc

ddiih

''^n

n**

n^T^v

\'-ias

nnD3

13!2

d^s

"^iitt;

il:?-^?

'^id

"^m

v C!:nn
cdT
'^n''

-jn
"^a:

cp-^tt?^

nDs

ct:}*'

nnn D3\nDn nnw rzw

nnn en nas '^'ntt? naan
nnn^n ^^w "-id ^ ^M'^

hds nn^ ^ns

-fnnay dvd
^rr >m nnn an nan 'D iw nnm
^^^

\n3n n^amn (^pa?)

n\n5 >nD nti^s aaan am? nan nn:^ ^^^hd \no cLy ^ i::?
]an on -[DDT ^
nan nan!, tt;^ ^^d"^? *'n d aann ys

^2Wi
oar

'^nw ^n "i^wi

nns

"^n*^

]i:;-r

p
^aoi

^^

nwvn

"^av

''T

nns nn?3;n
nas t^^ t:p\ns

dd-i

n^^a

'^^''^n

nns; stt^n >-inin id nina ^ n nww "^n nna ^7-i'>

Di nas n"' '!>-:i7 laD^ai nan nan tt7> T^D-tr n'^n "^d nann
HDn ^\nD nD ca; '^a^nan D^anin w^ ^n "^is oaan ^^d nzin ^
nn ^d nn na "^^ns ns ca? naan nw nan
ntt? nw ^
^w itrn cisn-^?
''n'"i inni laan ^ddi ini inn ^as i:;s
td ^ n'^n ^^d oann i^n ''n::?
nD cna-i ^qdi rn
i^D"tt7 n^ >d aann ^ncn 'd innsn inio
nan nan
^
''nn Dm nsD nt nii:; is cnai ^12^21 ]i nn \n12w ^nm
\nntt7 w^'w las nnm nnnnij >n^nnb w^
-t^n na? '

i:;"^

tt7'

jnDb

''^a^s

"^nina

^^

nai -]nm

nau:;

::?>

lanm

n'^nn C3n::n

395

APPENDIX.

n^n nbbn '^

Dn^D n^bn p nn nan n: U7"
T'D n^n ^D D^-iin
mpiT non
nanbD ns "^n cnpi n:nbD nns dis v)
^nnnn::
"^nn^n "iniD osn n^ nanbD ina n** nnn
i^o ^>n

cDtnn ]nn w^

*D

"^nw

''^w

in'

^^^

tr?'*

nitron

"^m

-ij:?

n^D

*ids

c:r is'

'tdi

Dp n^

inn "j^nn

'

T]n 'd ]Ci7in ns inn^n ^nu: id dhd i^T' non

-) n^s chd \ns nsn ^n q-td itt? ^nw ^d dhd itr?
la-tr ni::? mc?-! nnn n^an ni^n: nnanD cdi ani id
n^?!7 ! c!2i r\n^ in" 1^7 nn c::?2 nr^ nnnD nn^nxs c^di
^
"^2 ^'-la
^m
n^n ptt? n' q!di
ns izn cp

non
m^:

\"itt7
*

mi

^n** ^

^b nTD

mn

1U7

^^2l^

nnn2

in^

...

(6)

C3^t2sb
cn^72
1C7

nD^

i::?

ID

pw

'21

nnnD

in>

-inD

la?

"^n

D2p "^ann

?i3

nnnncs

'^'1

''n

nnD

'v

nn^na inn id
"^212^1 o^s n^n nnn^D in^
1
\nnn
^1^
>^2 >^ a^-j Q>j^ ^noiDS "^nns nn^ann
j-y^3
^
dt nas anD \nw nns ciw vi
mna

-711^

^!i

n!2in

]nn''i "fn*:

\n-i2s

nn n^t^m

on^si

]):2

ana

]iin-]i"njDn

"^T2-iS7

nniDD \n2n
2i ...'<'
,3

'n

bnnp

n^an

n^nj

vnn^

d'^is

vn^s

n:i

n^

cm nai inTDi on

nnri ^na

nnn in

w^v DnDians ^n"*:? nsi inTD ^nwj

^^ "ninD orans tTD^D \ni::7
nnDi!2 ''D an "^d
n*" ^D ]^s
M** IS
')w n!2iD nn:D ]1di 'm ns^n nitri dd^'Di d^ ^w
c-a? inn nn!:ni ''\n''::7 >2inii ^nciis \nn ^ma cn'^s ninsD
\n!2n ciD

in inTD

"^

"^:t2

cn'tD ]S

nDi

'nai

n^D Dis bnnp

\n^t:7 n!2r::s

nnii:? d>

irp

^na

]tt7ri ^

nin

inTD

nin

nirn nn!:n

"^n

d"3S

n^K73

bbn n!3 irs ]1d ptt7nn ^ on "n inbbn ^1^7 cn^n na 2V

inbbn ^md ^^ ni no c^^n ''ntt;:^ nn3i '''n^ir' ctDSD D2ti73?i
D^Dnia \"iQ "^D D^ns \^nDnD ^id "^d en "^d t "'^"'^ n^nD
i::?
iniD ^12 n> ^^dd itt? >3: nDi n^ ^^ d'^i:i D^n:n d^:s
n^bn >^D >b n^i d'^s ^^ \-t!:3tos ^nns r\^n n^'i nins
inDn nniD DDn!^:^ n\n n!2 ">n:^n \n!3n '^ \na 'd nn^D
no in Dipii 'nn "^n inbbn nia? ni ni 13S ^* ^n^n ^d
vn
i^D n''n "^d c:iin
pnD >id pn sn ]S p
^
m7inaD
cri''-tZ7 ma? n^'n^n inn
ctt?D la? \nD an nitt?
D1L27 nmn-1 iipi nm cp iipi on mn "^r '^nr^p no i:n
tt?''

^^^

396

APPENDIX.

\ns

^^^

n^**:

Dnn

in \-q "n

n3>D

n3S ^n^ nn nw

*itt?

n>

p nrr^

dhd \nT
nni nsn ^n
"in
T

]n

'^i

itt?

tnn

m nr^s dhd

'

DDnn non la? mns ap -) >''3S ^ ^3tt7n nns

n3tt?T rn w'>
nann ^ niDn ctit? ^n^w hht^w nn^a?
DiDn IDT i3tr7i D23n nw n^n n^nn \"nnn d** ns nn'^ niw
i3C?i ddt
uzwi w^v pw Ts Tinv 131*1 no n^n on ^n
i3tt"T
\nn> *)n i2?w n-'^D ninn ^ id iq *'-id did
ps n^n n:n ^n^n a?^ Ts-a? >n >5d D^nn ^rr^n
D3i-Tn
n^n >q
nbnnD I'lpi n3n^3? n^tt?s nns q'iw 5?n
-t'^d
^
nnnnD
itt? "^ins
'^'in ^is")
nini itr? nnb ni3i ic?
T'^D

n'^n

"^D

n'*tt7i

'^

'*''!5

tt?'

nmnD

ti?'*

^^^

ob^QD

-fipi

n3n

^-r

Tnn

]kd ''hd nwi ^'nn aa?

Din ns ^
iin obo ?is nb^^n ini^n nv nD n3n'nnD
l^^n ns *
''nnD nna? nin nn b^riD qdt bn^sD bs 'n am n'^s nba^n
iitr c>-tt7 itt? n3nD ^
^iia? \nD ?]S D3137 13 "^^ns \ns pa?
Db3Dn DDi itt?''! nns 13S -jns D3i >mw D33n 012? n3n nnn
in ^d dv nin ona
71 n!3 >i3 in ^Q itt? mnnni inn id *
^3127
^712
nwv
ctDS-a? nis Db3!3tt cv n^
Dm >DD n^a7S
^
ctt?!"^ inn3 n3S i3i n'^w^ nw>n nns in3 ^n^n nsi "^irr
n3pn \n3n ^ rn in ^w^ )r\ "^a iin nin3 13^^11 t23i ddi
DDD 11 nD n3n ^iD ^Q "^non ^-n^n dv m^ in ni3 ''nna^i
pa? ''3^q na ^na la? 11 na
ID >nn inin nnns 03 la? ^
^^^^
^n n3 ia? '^)Dto*' D^n in** n:i "^3'a nn
n^n "^D C3iin ^
nsi nn is n3n oni n^ts nno3i ^n^'Di non "^n w> tq
n^i on-a? 'la? la? w^ ma? la; n^i ^ n^v oD'^m nsn
non ri w> I'^o n'^n *'0 D3iin '^nD ns am ^11 13s i!3ni
i"^s n^-n ''O D3iin nn^D ^"id ^d "^d inn>n \no am \n''Di
ima?s a?s (s)ia? no ?is bDa? ^n:) "^nD \n-iD n^ia? nin a?^
13n nv 13D1D nns iin mpi *
in nins a?"^ (s)i^ >iq
Db3>3!3

i^ntD

n^3i 113

1311 *innD op inn

n^nn

^^n

ma? pnD ns pn sn is I3nn-a7i

nns D-^is vn w^ tq n^n >^ D3iin ^"^ nipi iTn'a?i
nin na? ca? n?:3i D'^31 o^i na^'^n n** d^31 Da?n nns n^a?3
\mD 11 n!3 nn ^ in inn ca? D!31i nan nm Da? ddii
n^72W ia? ia? 'la? 'nn ^d ''"in no >^n^ ^n^ pa? ^ti^d nna?*!
D'^ai 11a? D33n oa? n3n nonn csp \n3n nina?
D33n "n ^
nina?-a? n^D innni inn. 15 in ^d dv nins 11a? nni n3S
-fin

ns ns

'r

i">-)D

397

APPENDIX.

en na? ]i nn >n >n W' *inn3 "is I2pn \n2n

*
cn!2 ps ins "^nir^n mrr nsa7"3 ibn cnn3 ctan non
TD n'^n >2 0211.-1 ^'^^ 'D2n-i n^i ]nn >nu ]n ]*i3
n2

in>

]i

tt7'

D31

nin:

nrjt^

B7N

''2i

n!D

ma? n:rn

CIS n2D-)-D

13?

m!Dn >nDn

^s

]n^

"^2

P^""t

''"'P

mm

nsi
inn
"itt?
cin ''"ci
can ctt?D ma?
pi
"^3 vn abia ]"t
'\n2
ns-n ctt^o nss "nn "^d
ds niD "'nb ^n:^ n:-i-3 ?) inn nan-nin

nn

ns "^ar ns t"^"!
nan n^ n>n "^d cDnn

\T'37

nnrD**

\n*D

"la?

la-n c^rs

]nnn

nn

c^^r^s

is inn-^n

npn n2

nD-rn

\nmn-n 'm iTw^-n ct:72 nn \nn ip en 2^72 n^s "nn

^
Dies ns >nn2n nnn en DlCs nss nnnnn-n nata ]n pn

^n

n^n ^nnnn-n ^^ ""n pwn

\nn~n c*^s nss ma? ^ ''nn -121 on 0^72 nn
nss \nQ ''n
Dn nss nnnnn-n eian ]1d p::7n \n!2 2'n 'd ''n en etr^o
]nDQ ^n^ \nD 'n ^ m::? is n^ni nwn *n2n "Sj^ e-in -rn
>o eann ''n d'^in pn-a^n eitrr
-far n:n la? uj^t^i'w
03 njnbn v^s in ^w inn nn 027D ma? >no ^n nno a?"

nn en

>n"r

ctt^s

nss

'n

')tt7

mn

eann im nrn nna 0272 nn nnn i'n ^ itt7S

a7S ''''21 -127 ''nn ''n noia'' nnanoo iy n2i ddi njsia nmn
"^nns mn inn 02n Dtt7D ma?
e!2i nnn ^^^ noDS ^
in
nni
n"> TDn ]S nnn 'o
in^^na p^^n nn^sra no innono
nan 'n pa? coi \nnnn ^"2 in ca72 n2 ''bs-a; nsn o'^n
^^^^
nnn no epn in ]inn enn nns ono w^ ^21:7 ni2
'Q

ennn

n^n1 eoi in\n2 ao

in ino p ino

e:a7

in-b ^anK nns

mnni

na7ar

127 "niaa? e''ia7 1^7 ^^in

mam

la?

ea-i

?isi

^
nnoa?
*
evn-n \n3n n^n
n2i 1^7 in \nan mna?
n^w'w nnann ns ''nn nnrsi a7nn >2tr7n nw \n:n 12 ''S

nina7 ca7 n^oa? cia7

]i

'bn

0272

nn^v

ion

'Q

''no
.

eann

>2

IS

-in

eatz7

lao

n>ni ts

'^2

"21

nnn

\nc7a

"n

inn^oi pa7-n"a

etrn eo*- a7p \nns

^
eann ma?
>nma7
^
vn
n-in nn2n ]nnn e-)2 37-ia n'^
no nin"' nan
ino
^
"2 eann nia7 1^7 in on >2 in
laao lap ns inNn
^^
Mil "d nnni las w^i^'w laooi
nm7 n'^n '3?i
^171 eoi ''nnn \n'"'n d'' nibtr na?-) ''n''''n nm ''ri ]12 noo
^^
'^i isJ 1^7-1^7 nan co 011 nrm no 2'' ti
^o''

398

APPENDIX.

nsD

c>K

n^tt7w

"^b

nnD

^*^^

npn

Mn

\np

^dbn

>::

15::

''D

np

iir^

D3n-in

0^7

n'^

n^

^"^

trw

-^bn

en

nriD ^bsi

"^b

0/z ^A^

ciple

en

i^d

T\n:)::

nnitt?ni

^d

"'r'l

]*i5

nrjisn

"^nnD w^ ]wiii

-n
^^

ibnn
ODnwD
n^n

^^v

tr?s

an

lain

''-ID

Girnar Inscription

and 269).

few remarks on this translation will explain the prinon

which

it

has been made.

meaning tested by

its

its

Every word has been

occurrence observed, and

collocation wherever it stood, so

as to determine its value as a

ino"

''D

Translation of the

taken apart, the frequency of

its

nyd htd

^-xstD

Dnan

n^w

nwn am

(see pp. 231

''127

>d ^bD ]inn

\'-in

'^^

"^dhn tid- --

>-n rifzw nr^^i^'W

DHD
''D

Hebrew word

before any render-

of the sentences in their connexion was attempted, the

translation being

made

the transliteration.^

direct

from the

By this method

all

original,

and not from

the supposed Pali words

resolved themselves into distinct Hebrew words.

The

Pali words,

by running the
Hebrew words together with a large amount of acknowledged
licence as to orthography and grammar, by the help of which
indeed a curious approximation to Pali words and sentences
may be produced and on this principle Mr. J. Prinsep and
in fact, are not found in the inscription except

Professor Wilson have succeeded in giving us a very remarkable rendering of the Girnar and

some other

inscriptions, to

We are indebted to the

which attention has been directed.
learned and laborious ingenuity of Mr. J. Prinsep for the
knowledge of the powers of nearly all the characters found in
For all that has been hitherto known conthese inscriptions.
cerning them we are indebted to those admirable and most
* In another

known

work I hope

to publish a vocabulary, with renderings of all the

ancient Buddhist inscriptions, and to show the connexion of their words

and meanings with the old Saxon language and

literature.

399

APPENDIX.
patient scholars.

In

vol.

xii.

part

1^

of the Journal of the

Royal Asiatic Society we have a revision of Mr. Prinsep's

translation by Professor Wilson_, in which it appears how

and how great was

the difficulty of making out the words and sentences according to the grammar and orthography of either Sanscrit or
widely they

It

Pali.

is

differ in their interpretation,

obvious that,

if

we

what is
sound between

are at liberty to supply

necessary to complete a resemblance in form or

any words existing or producible by running words together

as existing in this inscription, in order to obtain Sanscrit or

power of translating

Pali words, then the only limit to the

them

would be the ingenuity of the transSurely we have no right by any means to make up the

as Pali or Sanscrit

lator.

words to be translated,
original

to

as they stand,

evident

toto in

the

imagine errors in that original, according to our

fanc}^, is in fact to falsify

it is

they are not found in

if

and

if

we do

the record.

We must take the words

they do not so convey a meaning to us,

not understand them.

the inscriptions as Hebrew,

Now,

in res'ardino"

we have had no occasion

to imagine

anything, but have given every word and letter of the originals their full value.

Mr. Prinsep
differs

Pali

truly says,

^'

The language [with

all his licence]

from every existing written idiom of either Sanscrit or

a sufficient reason for doubting whether it can be

/^"^

by no imagined similarity in
of other spelling, can it be made to appear

either of those languages, since,

sound, with the aid

any written or known idiom either of Pali or Sanscrit.

Professor Wilson pointedly states that Mr. Prinsep trusted
to his pundit, who, ^^ by ingenious conjecture, made up the
deficiency of his knowledge and the imperfections of his
There is no presumption, therefore, in questioning the
text.'^t
like

authority of the translation.

one sentence which occurs more than twenty times

in the Girnar inscription, namely, that which forms the first

There

is

* As. Journal, vol.

t Journ,

xii. p.

237.

of Roy. As. Soc. No. xvi. p. 313.

400

APPENDIX.

line of

inscription.

writes

it

called

Bevanam Tiyadasina Rana, and renders it.

Here we see Raja put
of the gods, Baja Piyadasi,

thus

The beloved
for

" the refrain/* or burthen of the

Professor Wilson, adopting Mr. Prinsep's idea,

what I have

Rana, and Piyadasi

for Piyadasinay

and

this

merely on the

Mr. Prinsep was correct in believing there

was a prince named Piyadasi^ and that these were his edicts.
Here we have a slight specimen of the liberty taken with the
spelling of a name, which one would suppose would be most
faithfully preserved in the original, and which it would be
most desirable to render correctly, because on the letters of
this very name the inferred power of so many letters depends.
Professor Wilson may well ask, " Who was Piyadasi, the
beloved of the gods ?" and reply, " This question is not easily
supposition that

answered.
traditions,

We have no
and

find

it

cating a sovereign to

such

name

in any of the Brahmanical

only in the [Ceylon] Buddhist as indi-

whom

it

could not have been applied

consistently with chronological data.'*

India, except the extreme south,

"

was

A monarch

to

whom

must surely
have left some more positive trace of his existence than a mere
Now, if we look
epithet complimentary to his good looks.**"^
all

at this celebrated
characters,

we

name

see an

subject,

as faithfully transliterated in

evident meaning, as distinct

Hebrew
Hebrew

words, the variations of which, in the different passages in

which they occur, serving to prove the correctness of our

interpretation while, on the supposition of the words forming
]

one name, the variations are utterly unaccountable.

Professor Wilson observes that his proposed translation
subject to correction in every phrase.^f

was doubtful of every

word of

That

his rendering.

is

''

is

to say, he

This

is

not

announcement states that

" the putting to death of animals is to be entirely discontinued," and yet, that in " the great kitchen of Raja Priyadasi,

surprising, seeing that the very

first

the beloved of the gods, every day himdreds of thousands of animals have been slaughtered for virtuous purposes," &c. Pro* Asiatic Journal, vol. xii. p. 249.

Ibid. p. 164.

APPENDIX.
fessor

401

Wilson, after such an announcement, very naturally

questions whether such edicts were intended to disseminate

Buddhism.

Mr. Prinsep's

error lies

mainly in the manner in which,

judging from analogies, he assumed that, whether the vowel

mark stood

before or after the consonant, it

read as

following.

if

another

after, as

Thus,

when

was always to be

finding one

before

very frequently occurs, he gives them a

and
com-

pound sound without any sufficient reason for so doing but the
necessity of his theory, which thus destroys itself.
No translation can carry

any evidence of

its

faithfulness if

grounded on

a supposed imperfection of the text to be amended by the

translator's ingenuity.

TThere the word or letter

is

defective

in the inscription from the action of time or other accident, of

course the defect admits of surmise and comparison for its

correction.

Cardinal Points and Consecrated Places (see

The

selection

p.

216).

and consecration of places of devotion amongst

encampment of the Israelites

the 2nd chapter of Numbers.
In Bhotan, the

the Buddhists reminds us of the

described in

shrine of Buddha, the chief place of worship, presents four

sides facing

the cardinal points, with twelve banners, three

remembrance of the direction

"
everi/ man of the children of
given to Moses and Aaron, that
erected on each side, as if in

Israel shall pitch hy his

own standard, with

the ensign

of his

father's house about the tahernacle^^ east, south, west, north.

This arrangement with respect to the cardinal

jjoints

was

observed by the Egyptians in erecting their pyramids and

temples

but the careful manner in which the Buddhists

squared the chambers of their sepulchral

^^

topes" in respect to

those points, w^hich was observed also in consecrating a place

any edifice devoted to the

According to their present

for public worship, in the absence of

purpose,

mode, a

is

especially Israelitish.

fast is

appointed to be kept at each quarter of the

D D

APPENDIX.

402

moon, and a space is consecrated for the assembly of the

devout on those occasions in this manner.^ A spot being
determined on, the high priest says, '' What is the boundary
Another priest replies, '^ A stone/' " What
to the Ea3t T'
" A stone/' " What to the North ?" "A
to the West?''
high priest says,

South?" "A stone."

Then the
'^
Within these boundaries the place for the

duties of worship

is

''What

stone."

The use of

to the

consecrated."

stones for this purpose

Twelve

significant.

is

by the Israelites from the channel of

Jordan to Gilgal, and there set up as a memorial of their
entrance into the promised land at a time when the river was
stones were carried

miraculously dried up. (Joshua

set

up

as boundaries in the

iv.

5.)

And

stones were also

division of the lots of the tribes,

the borders of the divisions being thus marked with a stone,

in distinct reference to the cardinal points. (Joshua xviii. 11-

The

20.)

breast-plate of the high priest was formed of twelve

stones to represent the tribes of Israel, but

character is especially mentioned.

stones are frequently

named

xxxix.

(Ex.

in the Bible

its

but

the

Hebrew word designating them, that they

the

^\(\q^ facing

four-square

Corner

9.)

it

appears from

rather

marked

the four quarters of the heavens than as corner

stones in our sense of the words.

When we

find that the

Hebrews and the Buddhists had a

reference to the cardinal points, and

meaning in their
that their most sacred buildings, erected

religions

to the

Supreme, were especially disposed with

points,

we

honour of the

attention

to these

are led to conclude that the Egyptians, in always

erecting their oldest and grandest monuments, the pyramids,

with so exact a bearing north,

compass

may

east, south,

and west, that the

be corrected by them, had also a religious idea

and design in the four-square basis, and the perfect triangle of

That they are their oldest monuthose wondrous structures.

ments

is

proof of the fact that their civilization was, in reality,

loftiest at their earliest period,

when

* See the Ritual

their religious conceptions

Kannawa'kya.

403

APPENDIX.
were simplest and noblest, as

if

nearest to the source of the

from the Maker of man. We may

infer what their feeling was in placing a mountain of stone
over the dead body of their king a mountain constructed on

intelligence derived direct

the most perfect geometrical principle

when we consider that

they believed in the immortality of the soul, and that the dead

were judged by the

this stupendous

God

of eternal rectitude.

It seems as if

form of monument were intended by the

monarch who erected it for his own body, to signify that he

committed body and soul to Him to whom both belonged, and
whose perfections as the Great Geometrician of the universe,
qui omnia permeat, were founded on equity and truth.
This
we know was the idea contained in the Buddhist topes
or stupas, dedicated to the dead and to the Supreme.
The
sepulchral chambers in those monuments bear the same relation to the cardinal points as those in the pyramids and there
is abundant evidence to show that the Buddhists held many
;

notions in
fore,

in

common with

The words

particular also.

this

inscriptions

the Egyptians, and probably, there-

which

have rendered

the same thing as

evidently point to

in the Buddhistic

and equality
the word used by

equity

Aristotle to express the shadowing forth of Divine rectitude

in the

symmetry of nature

namely,

[(joTrtQ,

esotees,

which

looks as if derived from the full form of the Hebrew, nmii^H

esotha
a term as applicable to the physical equity on which

creation

ment.

is

planned, as to the moral equity of God^s govern-

That a similar idea

glyphic, a pyramid,

meaning of its

perfect

is

conveyed by that vast hiero-

we ask ourselves the

geometric form when interpreted in a

is

at once seen if

religious sense, as the builder surely intended.

Tlie

At the
the name

Name

Birmali (see Chap. XVIII. ).

risk of appearing fanciful, I venture to suggest that

Burmah, was given to it

who were accustomed to name places

of the country Birmah, or

by the ancient people,

DD

APPENDIX.

404:

on religious grounds like the early Buddhists and the Israelites.

There are strong indications in the traditions of the Karens
that Birmah was once wholly their own, and regarded by them
as the central seat of religious authority,

Bamah

that

the especial high place.

is,

and by them

called

Their traditions con-

stantly point to the high place, the place of heights, to the

who was
tribes."^
As

golden mountain and the golden palace of their king,

also the pontifex, the religious chief of all their

with the Birmese, so with them, those phrases refer to their

country, their metropolis, and the ruler of their country as
well as their worship.

Supposing that the Karens are truly

descendants of Israelites,

we

why

can understand

they should

have named the country in which they ultimately settled

Bamah,

for indeed the very

terms of prophecy as addressed to

the elders of Israel by Ezekiel seem to imply that the country

to which they should go would be so

When

named by them.

they pretended to consult the prophet for advice, he at once

pictured before

the Holy

them

their present

Name, and charged them with making

vocation of an offering by burning

(ch.xx. 28)

What

is

still.

the

the high-place

Bamah
What is the

name thereof

shall he.

^^

a mere pro-

things of sweet savour^f

and then he abruptly exclaims.

which you go ?
The name thereof
day (v. 29), or even more literally

on high places ;

called

is

and future profanations of

And

to

unto this

high-place to which {or where) you are going ?

Bamah when

shall even he called

this

day

then he proceeds to specify what shall come to

pass during the especial period predicted.

We

must under-

we cannot
Bamah must

stand that this day signifies a day foretold, or

and it is evident that

refer to a place to be so called and to which they should go,
since it cannot mean simply a high-place, for that would be to
assert that a high-place shall be called a high-place, which
understand the connexion

The Karens are

called

Kadun

or

Kadumi in

Pegu, and this name is Hebrew

Judges v. 21.
or Chaldaic, signifying the ancient people.
+ ** Offerings of fragrant substances are the chief of

maxim

of S.ikya, quoted

by Csoma Korosi

in his

all sacrifices,"

Tibetan Dictionary,

is

p. 166.

405

APPENDIX.
Our

would be nonsense.

translators clearly understood

it

as

name of a place or country, and therefore do not translate

The prophet seems to see with the eye of the spirit,
the word.
the

before which there

ment of
go to

is

neither time nor distance, that, in punish-

their devotion to

a place called

forefathers did in

Bamahs

Bam ah,

or high-places, they should

and there at length

suffer as their

Egypt, as we find from the

latter parts of

the chapter.

Now we

do not find any country so called except Birmah.

It will be said that

Birmah

is

not

Bamah ;

We

Tibet might rather be called Bamah,

that in Tibet the word
first

cerebral vowel

shall see presently

Bamah is in use in a peculiar manner,

that Bamah and Birmah are similar

we may see
names, when we reflect
but

the high-land of

that the r in the latter word

is

and not a consonant, and that an educated

Birmese pronounces the name very much as a Polish Jew

pronounces Bamah, without any Bur, but rather as

if

written

Byamah, This cerebral vowel r or ra is not only sounded like

ya by the Birmese, but ya and ra are interchangedly employed
one for the other by theni.^ Bamah and Birmah are then
essentially the same word in root and form, being expressed in
Pali as in Hebrew by equivalent letters, and in Tibetan
simply by h and m, both letters having the a inherent in their
sound, so as necessarily to be pronounced Bama or Bamah,
In relation to this name, it is interesting to find that Brimirf
is described in the ancient Saxon poem Vbluspd as one of the
places where righteous and right-minded men abide in bliss
with Odin, even after the dissolution of the universe.

It

is

coupled with the golden hall called Sindri, on the mountains

of Nida, in the region of Okolmi,

derived from the East.

Saxons as Godan, which

permeat,^' as
* See

Odin
is

pointing to traditions

written by the Westphalian

equivalent to Godama, " qui omnia

Lucan says of

Mr. Hodgson's

is

all

Jupiter.

article thereon.

Asiat.

Res. vol. xvi. p. 277.

t See Mallet's Northern Antiquities, by J. A. Black well, Esq., pp. 456

and 500.

406

APPENDIX.

The constant

reference of the Chinese Buddhists^ and those

Land

of Tibet also, to the Golden

and

as that of the holiest

happiest people, points to the same country as that Golden

Land which the Karens

own

believed their

vious to their conquest by the Birmese

to have been pre-

and

reminds

this again

us that Buddhism was established in

Ava at the time of

Sakya's decease (see p. 1S6). Now Ava probably included
Birmah as well as Siam. Ava is now the name of the capital

of Birmah, but of old

it

seems to have applied to the whole of

the Aurea ChersonesuSj the Golden Begion of the old Greeks and

Romans

name probably

applied to

it

by them only because

the inhabitants themselves so called their country

we have

and,

if so,

a definite meaning in the frequent reference of the

Buddhists and the Karens to the Golden Begion, as that in

which the early doctrines of Godama were most happily

established,

and which we suppose was

as BamaJiy the very centre

known by

Israelites

whole known

also as a

and chief seat of the high

worship),

and Buddhists by that name.

That the introduction of Buddhism and the worship of

Godama into Bhotan and Tibet had reference to Bamahj both
as a place

and a mode of worship,

is

seen in the

name

applied

there to the chief priest and his subsidiary ministers, that

Lama

for this

word

is

spelt in Tibetan in a remarkable

is.

manner,

J^; the L standing under the b expressing the dative

case, to signify that the person so designated belongs to Bamahj
so that though, from the nature of the Tibetan language, the b
thus,

is

not sounded in pronouncing the name,

stood as

The

if

it is

always under-

written La-Bam.ah.

Lamanesque Buddhists is frequently commenced with the mystic letters l^^; when inscribed on the mani and on other sacred things, meaning their
devotion to Bamah, This prayer is supposed to prevail in
universal prayer of the

proportion to

its

repetition,

and devout Lamas write

it

on

on the praying cylinders, which are made to

revolve rapidly either by the help of a water-wheel or by the

paper and paste

it

hand, since they believe that every revolution

is

equal to a

new

407

APPENDIX.

utterance of the wonder-working words^ which are thus sup-

posed to save the soul from low transmigrations or so much

purgatory, according to the numbers of turns the written prayer

may

be subjected to

the faith of those

a contrivance

and conception worthy of

who pray by machinery.

In concluding this disquisition,

it

should be remembered

that the early Buddhists employed the word

Bama, that

is,

the High One^ as one of the three names of Buddha^ so that

probably the Tibetan

Lamas

use

it

in this sense as well as in

reference to their worship in high-places

and

it

not un-

is

likely that the Israelites also thus applied it in respect alike

to the place of worship,

This em-

Lamay c." Blama, as of a person devoted

Bama, the exalted Buddha, the God-man, and also to his

ployment of the
to

and to the Being adored.

worship,

is

title

consistent with the foregoing observations.

The Jews in China^ and

the

Karens (see

p.

377).

At the Oxford meeting of the British Association, held in

1860, Dr. D. T. Macgowan, from China and Japan, read a
paper on the Jews resident in China anterior to the Christian

Having shown that a temple, probably

era.

during the

Han

by them

built

dynasty, existed in Yihchau, the capital of

Shuh (now Ching-tu), and that this temple

he supposes that when the Huns were expelled

the kingdom of

was burnt,

from China, the Jews retired to the mountain fastnesses of

the west.

He

then adds,

we

^'^If

are right in the conjecture,

then have we cleared up the mystery of the Karens.

numerous Old Testament traditions of those

easily accounted for;

and

if

tribes

The

can be

not actually of Jewish origin,

it

seems conclusive that they were long in contact with Jews.'^

Dr.

Macgowan

does not advance any positive evidence that

the temple referred to was for Jewish worship, though doubtless built

by a Hebrew people

and from the remains of the

architecture, such as parts of lotus columns, a pool called the

Eye

of the Sea, and even the quantity of pearls

found,

it

408
would,

APPENDIX.
I conceive,

appear rather that

it

was devoted to

Buddha.
This idea

is

not incompatible with the history of Buddhism

though that form of Buddhism now prevalent

there seems to have been introduced by missionaries from
Northern India in the first century of our era, yet an earlier
in

China;

for,

introduction of that mysterious worship was probably effected

through the intercourse of the Hebrew tribes lying along the

great pathway of commerce from Persia to China.

But whether the temple was for Jewish worship or not, it

is evident that a Hebrew people were once widely scattered in
China, and that before the Christian era. But I conceive
important to distinguish this people from the Jews belonging to the tribe of Judah. The expulsion, from the cities

it is

at least, of the

Hebrew

people

known

in

China by the name

of Sabbath-keepers, accounts for the traces of

fluence

Hebrew

in-

and descent among the mountaineers called Miau-tse,

who have by some hasty

writers been supposed to be abori-

gines of China (see p. 382, supra).

The points

of resemblance between those people and the

Karens have been already indicated;

observe, the

mourning of the son

but I would further

for a parent

through a week

of weeks, the sacrifice of the perfect and unblemished ox to the

Great Father, and the meat and drink offerings laid out on

an altar like a table, which are spoken of by Tradescant Lay*^

as an explanation of the phrase used in Isaiah

prepared a table for that number.^'

countenance amongst their

chiefs, at

" Ye

The Hebrew
least, is

have

cast

of

no slight evi-

dence of their origin, standing as they do amongst a people

physiognomy .Y Their
traditions are worthy of closer investigation ; and it is to be
hoped that our missionaries in China will soon have the
opportunity of becoming better acquainted with this interesting and remarkable people.

like the Chinese, so widely different in

* The Chinese as they

are, p. 310.

INDEX.

Ajatasatta,

A.

King of Magadha, 317,

318

Abhi-damma,

Hebrew meaning

of,

Abor, one of the names of the Chebar, 131; its various names, 132;
another Abor at the north-east of
Hindustan, ib.
Abraham, caUing of, out of Ur of the
Chaldeans, 60 ; the promise made to
him, ib. ; seed of, 81 ; the father of
the faithful, ib.
Abyssinia supposed to possess some of
the Lost Tribes of Israel, 8

Adi-Buddha, doctrines

of,

180

Adonai, the Hebrew name of the Almighty, 173

Adoni, a name applied by the Saxons
and the Hebrews, 287 ; its frequent
use by the prophet Amos, 341
note
Afghanistan, route of the Israelites
from Media to, 152 ; coins found
in, showing the connexion of the
Greek power with the Saxon, 156

154;

Tribes,

origin,

Africa,

their

Hebrew

299

number

of Jews in, 8 et note.

Ages at which
82 note

diflferent races

arrive,

Ahasuerus, reign of, 100 ; his intended

persecution of the Jews defeated,

101
Ahaz, King of Judah, 74

Ahom,

Allora, vast temple at,

the, 361,

362

261

Afmighty, wisdom and love of the,

18
Amber-coloured brightness, symbol of,

25
Amos, the prophet,
the
seq.

rebellious
;

his

warnings to
336 et

Israelites,

his prophetic denunciations in

Chap. VIII. illustrated by the history of Buddhism, 340, 342; describes the worshippers of Buddha,

344

Amra

The, and

Amra Kho,

360, 361

Anastasis, the, 59

Anglo-Saxons, Turner's History of the,

8790.

(See Saxons.)

Antelope of Thibet, 225 ; its symbolic

meaning, 225
Antimachus Nikephorus, 286
Arian characters, sepulchi-al inscriptions in, 288 ; employed by the
Getse, 289,

et seq.

Afghans, descendants of the Lost Tribes

of Israel, 7, 8 ; their affinities, 143
et seq. ; Beni- Israel, or descendants
of the Ten Tribes, 143, 145 ; their
different names, 146 ; evidences in
favour of their descent from the

Ten

Allahabad, inscription on the pillar at,

315

211

290

their peculiarities,

290
Arian inscriptions are Hebrew, 299
Arian language and letters, 158
Aristophyli, the noble tribes, 147,

Armenia,

anciently

named

179

Sakasina,

88
Arracan, historical notices of, 360
Arsaces, founder of the kingdom of
Parthia,

114

Arsaces, the Second, of Parthia,

154

Arsareth, country of, 119, 120

Ashurs, of India, 203
Asiani, allied to the Sacae, 155
Asoka, introduces the new religion of

Jina Sassana into Hindustan, 135,

136 ; King of Magadha, 185 ; his

410

INDEX.
186; the
which he sent

religious teachings, 185,

different countries to

186 enforces his doc188 ; expels 60,000 heretical

priests, 190
Assyria, sketch of thie kings and
missionaries,

trines,

chronology

of,

in relation

to the

and the Jews, 73

Israelites

78;

exodus of the Israelites from, 133

Assyrians,

50

Ephraim

subject to the, 49,

lead the Samarians captive, 50

Astarte, the goddess of the Sidonians,

345, 346
Athens, the pillared temples
into dust,

Englishmen
an interest in tbe East, 2 ; assumes

Bible, the first one gave

to be the record of divine teaching,

an authentic,

and

inspired,

well-

preserved book of history, 11

plainest evidence of the connected
history

and

human

of

interests

nature, 83, 84; the depository of

marvellous intelligence, 332

Binaya, Hebrew meaning of, 211
Birmah, on the name. Appendix, 403

406
Blue chariot, a Chinese symbolism,

of,

turned

80

24

Hebrew meaning

Bodhi,

of,

210

Avatar, Darn, a manifestation of the

Deity, 199; his different appella-

Bodhi-tree, under which Sakya medi-

200
Ayodhya, country

Bokhara, people

tions,

of,

tated,

Ten

202

its

fire,

and the

calf in

high places, 53
Babylon, captured by Cyrus, 76; by
Esarhaddon, 77
Bactria, 140 ; taken from the Greeks,
155; a district of Persia under
signifies

the incarnation of the

Deity, 255 ; name of, 296, 297

Bagava-Metteyo, prophecy respecting,

257259
Baldness, a sign of mourning, 137
Bali- Rama, the Indian god, 201, 202
Bama-Dan-Budhen, 308
Bamah, a high place, 102, 103,
144, 324 country and religion of.
;

Appendix,

extent,

of,

descendants of the

145 ; country

153

of,

ib.

146
Brahmins, their days of the week symbolized by colours, 24 ; worship of
the, 200
Branch of renown, 259
Bucharia, number of Jews resident
152

Buddh

Darius, 229

Badh,

Tribes,

Botans, of Northern India, 112 ; considered an honourable appellatiou,

B.

Baal, the god of

259

404406

Bamath, explanation of
255, 256

the

word,

Beardlessness, a sign of mourning, 137

Behistun inscription, 107, 108, 110

Beni-Israel,
styled
the
rebellious
house, 45 ; the prophet Ezekiel sent
to the, 332 ; the prophet's warning
to, 333 et seq., 341
Bhutan, in Koordistan, associated with
the Israelitish people, 129, 131 ;
derivation of the word, 129, 132
another Bhutan at the north-east of
Hindustan, 132

alphabet,

allied

in,

San-

to the

where found, ib. ; re231

marks on the. Appendix, 387, 388
Buddha, meaning of, 201; in many
respects like the Messiah, 248
Godama's prophecy respecting, 257 ;
the
sublimity of his doctrines, 258
worshippers of, described by the
prophet Amos, 314; doctrines of.
Appendix, 385
Buddha-Bitha, bas-relief at the entrance to a, 179
scrit,

Buddhii,

the religious denomination

178, 179
Buddhism, of Israelitish origin, 6 ; introduced into India by the prophet
of,

of the Sakai, 135, 136 ; suppressed

time by the Hindu kings,
158; inscriptions appertaining to,

for a

174, 175 ; Sakya's triumphant trials

support of, 176, 177 ; history
and doctrines of, 180 et seq. ; missionaries sent to different countries
in

for the

promulgation

of,

186

new

411

INDEX.
doctrines

190,

of,

191

et

seq.

the earliest
form of, 198; its three epochs of religion, ib. J its doctrines corrupted,
199 ; symbols and inscriptions of,
origin of

Israelitish

and

their origin

220, 221

et seq.,

quity,

227

206

significance,
;

its

high anti-

monuments

of,

228

origin hidden in the mists

of
connexion with Israel, as shown by ancient inscriptions, 249 ; its early connexion with
a Hebrew people, 257; its prevalence, ib. ; unmistakeably connected
with a people using the Hebrew
language, 260 ; its history illustrative of the prophetic denunciations
of Amos, 340, 342, 344
Buddhist medal, representations on a,
its

time, 246

its

196
Buddhist monks, 241
Buddhistic bas-reliefs, weapons portrayed in, 384
Buddhistic inscriptions and symbols
examined, 224, 225, 227 et seq.;
at Girnar and Delhi, 265 et seq. ;
at Girnar translated into English,

270
Buddhists, gems and colours honoured
by, as precious things, 24; their
origin

and

history,

161 et seq.;

their religion, 162; proofs of, discovered in Northern India, 168

early sects
litany

and

among

the,

261

their

religious formulas, 267,

268 ; their connexion with the Romans, 299, 300; their connexion
with the children of Israel, 379;
cardinal points
and consecrated
places among the. Appendix, 401

dweUing in Media
named, 105; account of the,
186 ; a tribe of the Medes, 229,

Budii, the Israehtes

so

230
Byrath, Buddhist inscription found

at,

*254, 260

antiquity, ib. ; its inhabitants the

descendants of the Ten Tribes, ib.
Calf, in high places, worship of the,
53, 54
Cambogas, the, 137
Canaan, the seat of the worst forms of
idolatry, 61
Carbulo, the people so called, 113

Cardinal points

among

the Buddhists,

Appendix, 401
Cashmir, chronicles
ditions of,
tices

of,

by the
170
Caspian

of, 135, 136 ; tra136, 137; historical no139 ; taken possession of

Sacse

and

Buddhii,

the

Sea, its neighbourhood the

early seat of the Goths

and Saxons,

261
Caspians, the, 112
Cassivelaunus, king of the Cassi,
meaning of the name, 355

354

Hebrew remnants of the

Caucasus,

captivity resident on the

borders

of

the

eastern
Caucasus, 112

mountains of the, J 43, 144

Cavern cathedrals of Kanari, &c.,
265, 266
Caves, Buddhistic, examined, 257 et
seq.

vows of, 345, 346

354 ; invaders of Britain,

Celibacy, ancient
Cessi,

the,

354, 355
Chaldea, Ezekiel goes into, 53
Chalebi, the head-dress of the Jewish
women in the East, 175

Cham, means wrath, 341 note

Chandra-Gupta, founder of the Mauryan dynasty, 318
Characteristics, &c. of the Israelites,
124 et seq.
Chebar, a river of Kurdistan, 18, 20,

42; Ezfikiel standing on its

flowery banks beholds the whirling
fiery cloud
advancing, 20;
its
41,

geographical position^ 131

rious cognate names,

132

its

va-

another
Chebar at the north-east of Hin-

dustan,

ib.

Cherubim of

C.

application of the name, 147

its

John's vision simiof Ezekiel, 31 note

St.

lar to those

Cabolit^, tribe of the, 147

Cabul, mountain ranges of, 143, 144

difierently distributed, 40,

China,

41

characters of the deities of,

expressed by colours, 23 ; old races

412

INDEX.

throwing away their idols, 66

revolutionary movements in, 382
Chozars, tribe of the, 148
of,

Cyrus the Great, advance of his army

against Artaxerxes, 21; historical
notices of, 72, 73

Cloud, light in the, 17 ; in prophetic

language signifies a confused multitude, 20, 21 ; a figure frequently

used by poets, 21 ; phenomena

thence resulting, 26
Coins found in Afghanistan, showing
the connexion of the Greek power
with the Saxon, 156 et seq. ; remarks on, 159, 160; discovered
where Buddhism prevailed, proof of
the Saka dominion, 223; emblems
found on the, 224; emblems of,
peculiar to the Buddhists and to

modern

times, ib.

Colour, symbolical meanings

23

heraldic uses

23

of,

among

colours of light

calculated to

language,

23

22,

all

the

symbolism

become a universal
expression

of,

the ancients

expressive of truths, 23
of,

different days of the

of

the

week among

the Brahmins, 24
Common-sense believes in the need of
a permanent word or written revelation, 13
Consecrated places among the Buddhists, Appendix, 401
Creation, account of by the Karens
similar to that of Moses, 368, 369
Creative Spirit,

who made the

worlds,

and inspired the breathing soul with

self-consciousness, 10
Crescent, the Mohammedan symbol of

Cross, the Christian symbol of reli-

device

Dagoba,

Great, building of the, 204

Damma,

signifies

worship, 248; exthe Buddhist

;

270 note

plained,

word for silence, worship, 337

Dan, standard of the tribe of, 31 ;
meaning of, 3l7; the young lionpassant the symbol of, 351
Daniel, the Gospel dispensation foretold by, 56; his elevated position

during the reign of Darius, 99

King of Babylon, Sec., 112
Davidic family, 113
Dead, wail of the Karens over the,
Darius,

376, 378

Death, prevalence of, 209

Decay, prevalence of, 209
Delhi, Buddhistic inscriptions at, 265
et seq. ; in the Lat character, 301

Hebrew

et seq.;

the,

translations,

316;

transliterations of

306,

303,

critical

304,

309,

307,

312, 315;
310, 313,

remarks on the, 315

319.

Dewadatha, the, 186

Diblaim, Gomer, the daughter of, 56,
57 ; its signification, 57 note
Disease, prevalence of, 209
Dispersion of the

human

ditions respecting,

family,

tra-

370

Divine Mind, expressed in man's united

religion, 2

gion, 2
mies of

D.

is

conquering'the ene6; a favourite

civilization,

of the

Buddhas, 197;

its

signification, ib.

regions of, 36;

the word
rendered ice in the books of Job
and Genesis, ib. note; "the terrible,'* represented by the mountain ranges of the Indian Caucasus

Crystal,

and Cabul, 143, 214

Ctesias the Mede, 110
Cunningham, Major, his Indian explorations, 170, 171, 174, 176
Cush, derivation of, 237, 238
Cyaxares, King of Media, 168, 169

history,

10

Divine order, development of, 47

Divine Power, symbols emblematic of
the, 27 ; use of the, 40 ; subdues
all

things to eternal purposes,

ib.

Dooranneds, a tribe of the Afghans,

148
E.

Eagle,

figure of an, emblematic of

Divine Power, 27 j symbol of the,

221
Eagle-face,

in

Ezekiel's vision,

19

expressive of keenness, &c., 32, 33

Eagle's wings, symbols of Divine protection,

20

413

INDEX.
first Bible gave En^Hshmen
an interest in the, 2 reli^ons of
the, and their symbols, ib. ; kings of
the, 6 ; grand revolution now proceeding in the, 60
Elias, 294, 295
England in India denominated Sa-

East, the

90
Ephraim, standard of the
cana,

tribe of, 31
Hosea's prophecies respecting, 49
66
greatness of, predicted, 62

results of his idolatry, 6-4;

fulfil-

Feroz Shah, King of Delhi, 320

Feroz's pillar, inscription on the, 302,
320 ; description and history of,

320

et seq.

language signifies a
confused multitude, 20, 21 ; its
symbolic meaning when associated
with indications of evil, 22 ; frequent reference to, in the Eastern

Flint axe,

bowmen, 110
Esarhaddon, King of Babylon and

336
36

inscriptions,

91
no-

into

Fire, in prophetic

Firmament,

326

English, 328

ment of the prophecies concerning,

Ephraimites, exodus of the, 104

inscription translated

into English characters,

the,

represented in Buddhistic

bas-reliefs,

384

implements of
Appendix, 385

our ancestor^,

table as

Flint

Nineveh, 7

Four living creatures with four faces

and four wings each, 19; the em-

Esdras, his mention of the route of

the Ten Tribes, 69

Esther, book
history,

a beautiful episode of

of,

99

Euphrates, drying up of the, 6, 7

banks of the, 69; ancient geography of the, 132
Evangelization, the Karens remarkably
prepared for, 374
Existence, origin and end

of,

blems

of

the

Israelitish

tribes

therein united, 31

Friday, symbolized by colour

the Brahmins, 24

among

Funeral ceremonies of the Eastern nations,

378

47

G.

Ezekiel, his vision of the light in the

cloud, 17 et seq.

opened

in

awful

Gath, country

of,

260

symbols, 18 ; on the flowery banks

of the Chebar, 19; foretells the
destinies of Israel, ib. ; his spirit of

Gathites, or Gittites, the, 261

prophecy, 43

Gems, honoured by the Brahmins as

precious things, 24
GetiB, sprang from the same source as
the Saxons and Goths of the West,
95 ; origin of the, 149, 150 ; land
of the, 260 ; Arian characters employed by the, 289, 290
Gliore, mountains of, possessed by the
Afghans, 145, 146

sets his face against

the mountains of Israel, ib. ; the

object of his prophecies, 43, 44
words of Jehovah to, 51 ; and their
explanation, 52 ; goes into Chaldea,
53 ; his vision of the fourfold living
creatures, 213 et seq. ; sent to the
rebellious

Beni- Israel, 332

them warning, 333

343

et

seq-,

gives

341,

;
spoke
the same language as the Israelites,

ib.

Girnar,

et seq.

265

Buddhistic

English,
P.

author, 285

Faces of the symbolic creatures of

Ezekiel's vision, 30, 32

likeness of

the four ones, 42

Faces and wings on each of the four
sides of Ezekiel's mystery, 19
Feet of the symbolic creatures of
Ezekiel's vision, 19, 27, 32

269
270;

et seq.,

inscriptions
;

at,

translated into

Godama

inscription in

their

modern

Hebrew
393

characters.
Appendix,
on the translation of the, 398

Giyah, the name of a place in Samaria, 229

Glacier, tremendous effects of a, 245,
2 46

Godama, Godi\ma- Buddha, or Godama-

414

INDEX.

Sakya, the names of Salcya, l7l

tion,

199 ; derivation and

sacred meaning of, 233, 234; the
founder of modern Buddhism, 237 ;
his connexion with Sakya, 238,
239 the name given to Sakya after
his death, 239 j his prophecy respecting Buddha, 257, 258 ; his
self-denying doctrines, 259 ; his
teachings, 267, 268 ;
verses in
honour of, ib, inscription in honour
of, 270 ; his doctrines, 270283 ;
noticed as the King of Kash, 285

title

doctrines

of,

284 ; their derivation of the

of Deity, 286 note

Gwawd Lludd

the author of the Girnar inscription, ib. ; time of his death, ib.
called the Lord of the
Golden

Wheel, 295
Gog, descent of, as described by Ezekiel, 21
Golden brightness, symbol of, 25
Golden calf, of Israelitish vv^orship,
49; w^orship of the, 54
Golden glory beaming from the fiery
cloud, 38
Golden land of the Karens, Appendix,

406
Golden wheel, Godama the lord of
the, 295
Gomatta, notices of, 256
Gomer, the daughter of Diblaim, 56,
57 signification of, 57 note
Goth, the name transferred from Palestine to the neighbourhood of the
Caspian Sea, 261
Gothic architecture, whence derived,
243
Gothic races, well known in the East,
;

261; their
262.

early

conquests,

261,

(See Saxon.)

Gothland,

mentioned in the

records of Buddhism, 260

Goths, early seat of the, 260

earliest

noticed

H.

Habamah,

land of, 102

Habor, the river, in Assyria, 74, 131
Haman, punishment of, 100, 101
Hamath, situated beyond the Euphrates, 340
Hands of the symbolic

Hara, in Assyria, 74 ; use of the word,

130 ; province of, 138 note
Hasaures, of Indo-German history,

203
of, 120
Heap, Hebrew uses of the word, 173
Heap of ruin, its symbolical meaning,
287
Heaven, different names for, in different languages, 127, 128
Hebrew, employed in Cabul, the Punjaub, &c., 299;
the Girnar inscription in. Appendix, 393
Hebrew influence on India, 504
Hebrew inscriptions, 172; in a rock
temple in India, 235, 236 ; of the
Buddhist caves, 235, 239, 241, 243,

Hazara, country

245, 249, 252;

Hebrew

nation, its influence

civilized nations,

tory

is

that of the world,

Grant, Dr., his hypothesis respecting

the exodus of the Israelites, 118, 119
Graves of the Hebrews, 173
Greek power, its connexion with the
Saxon, shown by the coins found in
Afghanistan, 156
Greeks, noticed in the Girnar inscrip-

ib. et seq.;

under the dominion of Nebuchadnezzar, 105 ; the Chozar sovereigns

descended from the, 148 ; of Malabar, 379
tain trutlis, 23

ib.;

among

Hebrews, their influence, 80; their

marvellous history, 83 ; their his-

Heraldry, colours

came Buddhists,

their elucidation,

249253

be-

Girnar inscription, 284 ;

creatures of

Ezekiel's vision, 19, 29, 32

mongrel
mixture of the refuse of the, 356
Gozan, locality of, 130, 131

in the

y Mawr, an ancient

Druidical hymn, 172

in,

expressive of cer-

High-places for idolatrous worship,

102 ; the Israelites practised idolatry in, 126, 127
Himalayas, the Heavenly mountains,
127 ; Paradise believed to stand
in the, ib.

Himavat, geography

of, 321, 322

Hindoos, their creed and their cruelty,
13; the commencement of a re-

415

INDEX.
era among; them, 135;
the religion called Sassana introduced, ib.; chronological records of

markable

the, 136
Holy Land, trampling down of

316; on the pillar at Allahabad,

315 ; on Feroz's pillar, 302, 320 et
seq.; translated into English characters,

the,

326 ; into English, 328 ; their

332

relation to prophecy,

visibly the fulfilment of prophecy,

Isaac, predictions concerning the seed

14

house of, 97, 99, 261

;
164, 165
Isicki, the people so called, 112
Israel, prophecy that she should be
of,

Horse, the ancient sign of a Saxon

clan,

357

Hosea, his prophecies in Samaria under

the name of Ephraim, 49 ; the whole
scheme of his prophecy, in the
first chapter, 57; prophecy of, applied to

in distinction

Israel

from

Judah, 59; his description of Israel

and the Israelites, 125 128
How and where did the Israelites go,
67 et seq.

I.

Idolatry,
the

which led to
of the Ten Tribes,

speculative,

final dispersion

the Israelites upbraided on account of, 54; of the Israelites in

14

high places, 102, 103,

26, 127, 345,

346

58,

tribe

" sown

thrown away,

66
Immanuel, faith in, 16
India, misgovernment of, 13
ters of the

by

Girnar translated into English, 270;

293,

296,

297;

found at Delhi, in the Lat character, 301 et seq.; at Delhi, Hebrew

transliterations of, with translations,
303 316; critical remarks on, 315,

bellious house of, 18; its destinies

foretold, ib.; EzekieFs

prophecy re-

specting the captives of, 37; false prophets of, 44 ; her perversion, warn-

and recovery, 47 et seq.; hisof, testified by the prophets,

56 ; Jehovah reasons with, through
the prophets, 58 ; Hosea's prophecy
peculiarly applicable to, 59 ; deing,

tory

scendants of, to be looked for among

Christian nations, 65 ; new names,
105 et seq.; Hosea's description of,
125, 128. (See Ten Tribes of Israel.)

Buddhism and other ancient

religions traceable to the, 6

48 ;
charac-

deities of, expressed

of,

nations,"

their de-

and dispersion prophesied,

upbraidings of the, 54 ; a cer-

struction

colours, 23 ; old races of^ will soon

throw away their idols, 66 ; Hebrew
name of, 100 note; route of the
Israelites to, 152 ; varieties of creed
in, 184; oldest mythological compositions of, 200 ; Hebrew influence
on, 204
Indo-Cush, country of, 238
Indus, cataclysm of the, 245
Inscriptions appertaining to the Buddhist religion, l72
177; examined,
224, 225, 227 et seq.; in Hebrew,
235, 239, 241, 243, 245, 249, 252;
their Israelitish origin, 250
sepulchral ones in Arian characters, 288
et seq.; at Girnar, 265 et seq.; at

translations

among the

Ezekiel's prophecy against the re-

Israelites,

Idols of the East will be

61

of,

tain class of them not to be restored

to Palestine, 55; how and where did
they go, 67 et seq.; a bond of sym-

pathy between them and the Scy70 ; their removal into Tartary and all parts of the habitable globe, 79; their history, as
found in the Bible, 83 ; their influence during their captivity, 99
;
in Assyria called Sacse, 105; in
Media named Budii, ib. ; Dr. Grant's
thians,

hypothesis respecting their exodus,

118, 119 ;
their
characteristics,
traces, and names, 123 ; their idolatrous practices in high places, 125,

126, 345, 346; Hosea's description

of the, 128; localities associated with
the, 129, 130; their exodus from
Assyria,133; their route from Media
to Afghanistan and India, 152 ; the

Amos to the,
their idolatrous and

prophetic warnings of

336

et seq.;

rebellious spirit, 337; addressed as

the "house of Joseph,"

and the

416

INDEX.

house of Israel/' 339 ; warnings

and prophetic denunciations of Ezekiel, 333 et seq., 341, 343 et seq.;
**

when

outcast, despised the covenant,

374

their connexion with the

Bud-

(See Jews.)
Israelitish origin of the Saxon race,
dhists, 379.

94
Izakzie, the trihe of Isaac, 164,

165

J.

Jabans, 139. (See Yavanas.)

Jacoh blesses his grandsons Ephraim
and Manasseh, 62
Jagannath, a spiritual construction put
upon its hideous worshi]), 199
Jains, an early sect of Buddhists, 261
Japliet, descendants of, 140
Jara Saudha, king of Bahar, 202
Jareb, king of Assyria, 75
Javan, country of, 140 ; the western
world so designated, ib.
Javo, a contraction of Jehovah, 365
Jaxartes, the river, 180

Jehovah, words of, to Ezekiel, 51

reasons with Israel through the
prophets, 58 ; means what He says
and does, 62 ; presence of the name
in the worship of any people a notable

circumstance,

366;

adjura-

among the Karens, 371

tions to,

Jehu, son of Nimshi, 329 note

Jelalabad, tope at, opened, 290; its situation, ib. ; inscriptions found at,

dom,

so are the other

15; fearfully tested when the Prince

of Peace came amongst them, 50,51
a wonderful people in respect to

82 note; a large
captivity by
Nebuchadnezzar, 76 ; their return,
their physique,

number

carried into

the blest of all nations accord;

ing to Tacitus, 61 ; saved from the
treachery of Haman,101; Jeremiah's
prophecies concerning their captiib.

vity and restoration, ] 18 ; those descended from Judah and Benjamin

amount to nine millions, 119; number of, resident in Bucharia, 152
Jezreel, the true, 42 ; the seed of God,
57 ; the day of, 59
Jhelum, city of, 291

Joonur cave-temples, inscriptions from

the, 285
Joseph, the stick of Israel, 45 ; prophecy respecting him and his children, 63 tribe of, 145, 164, 165 ;
;

who repudiated the

house of David, 337, 339 ; final end
of the scattered seed of, 348
Judah, standard of the tribe of, 31
the dispersed of, sufficient to remind
us of our indebtedness to them, 82
Saviour of men sprang from, 94
Judgments, are as the light, 34 ; their
those Israelites

characteristics, ib.

K,

293
Jeremiah, his explanation of the symbol
of the winds,22 ; tlie gospel dispensation foretold by, 56 ; his prophecies

concerning the captivity and restoration of the Jews, 118

Jeroboam, his encouragement of

try,

idola-

126

Jerusalem, destruction of, portrayed,

48 ; the mother church, 375
Jews, numbers of in Africa, 8 et note
their dispersion a testimony to those
nations
tianity,

who have
9

received Chris-

scattering of the, every-

where recognised

as the

judgment

of God for the rejection of his mercy,

14 ; are waiting for their restoration, ib. ; what they are to Christen-

outcasts of

Israel to the heathen in the East,

Kadiphj:sh, identity

of,

Kadphises, reign

158, 293, 294

of,

293

coins of, 299

Kanerki type, coins of the, 291, 292
Kapur-di-Giri inscription,
288 ; a
fac-simile traced by Mr. Masson,ib.
its elucidation, 289
Karens, their history and traditions,
359 et seq.; Mr. Mason's information respecting them, 359 ; Israelitish characteristics seen in the, 363 ;
their habits, houses, industry, and
dress, 364 ; their language, 365

their sacred words,

ib.

their tra-

367; their views of the

Deity, 368 ; their account of the

ditions,

creation,

ib.;

their traditions re-

417

INDEX.
specting Satan, 369; their moral code,

370; are trusting to a saviour that

is coming, 372 ; phraseology of their
traditions as Hebraic as their ideas,
373 ; remarkably prepared for evangelization, 374 ; verses composed by
one of their prophets, ib. ; their wail
over the dead, 376; their funeral
ceremonies, 376, 378
the, 377

their manners

country of

and customs,

378
Kash, a very ancient name, 237 ; ancient city of, 243, 245; Godama,
king of, 285; destruction of noticed,
ib.

their offerings,

ib.

Kashi, the, 354

Lion passant, the symbol of Dan, 351

Living creatures of Ezekiel's vision,
213 et seq., 281 note
Loammi, an offshoot of Israel, 58
Lord Jesus, as seen by John enthroned
on high, 37 ; his ascension into
heaven, 52, 53
LostTribes of Israel,! et seq., 6; traces
of the, 7, 8. (See Ten Tribes.)
Lotus, the Egyptian symbol of
gion, 2

the, 5 note
dhists,

;
;

a symbol of the Budan emblem of Divine

; fresco representing the

Buddlias springing from the, 182
not borrowed from India, Appen-

Power, 181

Kasyapa, the people of, 203

Khybere, tribe of the, 145
King of the Golden Wheel, 212, 213,

dix, 381
Love, the best last

215, 218
Kings of the East, 381 ; we may look
to China for, 382, 383
Koordistan, why so called, 129; its

Love and

of the

light,

Lord

symbolized by the

ancients in letters of gold

and ver-

milion, 25

ib. ; probably the resort

of the captive Israelites, ib.

Kusites, tribe of the, 148

name

Jesus, 60

boundaries,

Kowalea, empire of, 360

Krishnu, advent of in India, 219
Krisma, the Indian hero, 202

reli-

botanical description of

M.

Maba

Sen, king, 204

M'lech'chas, from Scythia, 140

Magadha, central land of, 179; ancient kingdom of, 253 ; the early
seat of Buddhism, ib. the language
of supposed to be Hebrew, 254 ; its
geographical situation, and different
names of, ib. ; king of, 318 ; the
Mauryan dynasty of, ib. ; of Hebrew signification, 319
Magi, descended from the Sacas, 162
of the East, 300
Mahabarata, Indian mythology of the,
200, 202
Mahomedans, in India, truer to their
prophet than Englishmen to their
;

L.

Lamb,

slain,

37

Laos, the, 361, 362

Lat character, employed by the Sacge,

290; inscriptions in the, found at
Delhi, 301 et seq.; transliterated in
Hebrew, 303, 306, 309, 312, 315;
translations of the, 304, 307, 310,

313, 316; critical remarks on the,

315319

God, 13

Lehi, burning

280 note
Leo Kanerkes, 294
Light in the cloud, Ezekiel's vision,
17
Lily, symbol of the, as used by the
Israelites,

Lion, face of
figure of

of,

5
Ezekiel's vision, 19
emblematic of Divine

a, in
a,

Power, 27 ; expressive of courage,

32, 33 ; symbol of the, 221 ; of
Israelitish origin, 222

Makheth, explanation of, l74

Man, must believe in moral principles
as evinced in deeds and doctrines,
11; and have faith in God, 12; he
everywhere believes that there has
been or still is a revelation, 12; Ezekiel's

figure

vision of the face of a,

of,

emblematic

of

19
Divine

Power, 27 ; symbolic of intelligence, &c. 34; surrounded by the

sevenfold harmony of pure light,

E E

418

INDEX.

36 ; brightness shining from the,

38 symbol of the, 221
Manasseh, greatness of, predicted, 62
Mani, the word explained, 256, 257 j
and Ruin-heaps, Appendix, 390
Manikyala, tope of, opened, 290, 291
situation of, 291 ; inscriptions found
in the tope of, 296, 297
Manu, the author of certain Brahminical laws, 271 note
Mason, Mr., his information respecting
the Karens, 359, 360
;

history of

Massagetae,

the,

71,

72,

73, 110 ; country of the, 149

Masson, C, his account of the Kapurdi-Giri inscription,

288

Maya, its meaning in Sanscrit and

Hebrew, 207
Medals of the Buddhists, 196, 197,
198
Medes and Persians, wars of the, 87
Media, kingdom of, 68, 69, 168, 169
revolt of, 77, 78 ; extent of the empire of, 78
colony, transplanted into Sar-

matia, 203

Meru, meaning of, 291

Mesopotamia, kingdom of, 68, 69, 168,
169
Metteyo, resemblance of to Messiah,
257, 258
Miou-tze, race of the, 382, 408
Mithridates II. of Parthia, 155
Monday, symbolized by colour among
the Brahmins, 24
of ancient Buddhism, 228

Monuments
Moral law,

necet^sity of a,

13

Mountains, promised greatness in Israel connected with, 371

Mujnoo i unsab, an ancient Indian record,

characters in their religious observances, 8 note

Nestorian Christians, 85, 86

Nethinim of Northern India, 112

Nikephorus, a title of Jupiter, 1 56
Nimroud sculptures, the religious emblems typical of Divine attributes,
27
Nimshi, meaning of, 329

Nineveh
the,

Mathia, pillar at, 308 note

Maury an dynasty of Magadha, 318

Median

Nebuchadnezzar, king of the Chaldeans,

77; carried into captivity a large
number of Jewish nobles, 76 ; extensive dominions of, 105
Negro tribes have well-marked Jewish

sculptures,

221

winged figures of

of Israelitish origin, 222,

223
Niran, the mysterious word, 296
Nirvana, Hebrew meaning of, 210
Noah, covenant made with, 37 ;ecl8
of,

238

Norris, E., his reading of the

di-Giri inscription,

Kapur-

289

0.

Olives, Mount

of,

0mm, meaning

of.

53
Appendix, 391

Orissa, early history of, 138, 182

Oude, kingdom of, its first foundation,
202
Owah, the eastern name of Jehovah,
365
Ox, face of an, in Ezekiel's vision, 19
figure of an, emblematic of Divine
Power, 27 ; expressive of patience,
&c., 32, 33 ; symbol of the, 221 ; of
Israelitish origin, 222
Oxen, twelve, the whole of the Tribes
symbolized by the, 39

P.

154

Multitude of people, in prophetic language, denoted by a whirwind, a

cloud, or a fire, 20, 21

N.

Namuchi-Maea, Hebrew meaning of,

210
Nanajah, 294, 295

Naneh Ghat inscription. Appendix, 389

Pali, the people so called, 178, 179,

238; the ancient dialect of Magadha,
253, 254; meaning of,
328 note
Palibothra, the ancient capital of India, 318, 319, 363 ; of Hebrew signification,

319

Panji, records so called,

138

Paradas, the, 137, 293

Paradise, believed to

stand in the

419

INDEX.
Himalayas by the Eastern nations,
127
Parthia, historical notices of, 154, 155
Parthian kings, coins of the, 155
Parthians, the. 111 ; dynasty of the,
113; Arsaces their founder, 114;
probable derivation of the name,
241
Pattala, the river, 161
Pekah, king of Israel, 74
Perversion of Israel, 47
Philosophy has done nothing without
the Bible to improve the moral
world, 81
Pilgrim Fathers, 129
Pillar inscription written
letters,

in

Hebrew

219

Bud222
Pojah, a Buddhist religious service,
276 note
Pomegranate, the Tree of Life and
Knowledge with the Egyptians,
241
Poonah, district and city of, 235
Porus, the Indian king, 156
Pracrit, the word explained, 253
Pillars before the great tope of

dha

at Sanchi,

Prophecies, fulfilment

among a

for

of,

to be looked

people not

known

65 ; as concerns the
Chosen Tribes confirmed in the
Saxon race, 93
Prophecy, a picture of the moral condition on which it is grounded as
regards the seed of Isaac, 61 ; respecting Joseph and his children,
63 ; fulfilment of in history, 141
relation of the Eastern inscriptions
to, 332 et seq. ; period pointed to
by, 357
as

Israelites,

false ones of Israel, 44

the true ones testify of the history
of Israel, 56
Providence overrules and superintends the movements of all, 36;
operations of, 40 ; mysteries of, 48
Pul, or Phul, the first Assyrian king,

Prophets,

73,74
one of the sects of Karens,
367
Puranas of India, 200

Purai,

Putya, a Persian
Israelites,

106

name

applied to the

R.

Rainbow,

set in the clouds of

as a sign of mercy,

heaven

37

Raja Vigraha, king of the Sacambari,

321
Ram, worshipped by the Hindoos,
297 note
Ramayana, contains the mythological history of India, 200, 201
Rama the hero of the, ib.
Recovery of Israel, 47
Religions of the East, symbols of the,
2
Reuben, standard of the tribe of, 31
Revelation, the chief forms of, 12 ; men
everywhere believe that there has
been or still is a, 12
Rock monastery of the Buddhists, 240
Rock records of Buddhism, 265 et
seq.

Roman

coins found in the

tombs of the

ancient Buddhist princes, 299

Rome

subjugated the nations with

the pillared temples
;
of, turned into dust, 80
Royal arms, their origin, 226
"Ruin, mouth of," 304, 307, 310, 313,
315; oddity of the phrase, 317;
general predictions associated with,
iron rule, 14

334

et seq.

Ruin-heaps, Appendix, 390

S.

Saca'bda, the era of Saca, 138, 139

Sacae, origin and history of the, 71, 72,
73, 161 et seq. ; a tribe of Scythians, 87 ; their belligerent: qualities,
91; sprang from the same source
as the Saxons and Goths of the
West, 95 97; the Israelites dweUing in Assyria so named, 105 ; historical notices of the, 106 et seq.
three classes of the, 109; on the

east of the Caspian, 111; known as

brave cavalry and bowmen, 140;
proofs of their being Buddhists and
Hebrews, 161, 284; proofs of dis-

covered in Northern

India, 168
from Darius, 256; Arian
characters employed by the, 290;
their Hebrew origin, 299; the words

their revolt

420

INDEX.
Amos

of the prophet

342 j

the,

355

Christians,

grel mixture

applicable to

destined to become

all

Goths and mon-

the refuse of the,

of,

356; Saxons of the West descended

from the, 379. (See Buddhists.)
Sacai, synonymous with glutton and
drunkard, 104
Sacambari, the, 321 ; a Saxon race,
322 ; never conquered by the Romans, 323
Sacana, the Indian name of England,

90
conveyed their religion into
Hindustan, 135 ; the founders of
Buddhism, 136 ; their identification with Cashmir, 138; historical

Sacas,

records of the, 138,139. (See Saca^.)

Saca-suni, name and oiigin of the, 89
Sacca, Babylonian festival of the, 108
Sachi,

kingdom

of,

170

pillar at,

171

topes at, 212, 216, 219, 221, 222

Sacrifices of different animals in the

367; form
Karens, 368

of

East,

'

among the

190

Sacaj,

from, 87

into India, ib. (See Sacae.)

Sakai topes, inscriptions on the, 176
Saka-rauli, the powerful tribe of Par-

155

Sakas, their extensive dominion in the

East, 223 ; of the Saxon race, 324
Sakasina, a name of Armenia, 88
Saki,

the Tibetans

ligion by,

taught their re-

242

Saks of the East, 382, 384

Sakya, the founder of Buddhism, 162
the Sanscrit name of Godama, 171

monumental
ing his

trial

his religion

inscription represent-

of

skill,

176, 177; rise of

among the Sacae or Saxon

l77 ; his moral doctrines,

184; substitutes his own ten laws
for the ten laws of Moses, 191 ; his
moral teachings, 192 et seq. ; of
Hebrew origin, 206 ; said to be the
tribes,

mythological

his

connexion with Godama, 238, 239

probable derivation of the name,
243 ; the teacher of Buddhism supposed to be born in Magatta, 254;
doctrines of, 283; disposal of his
remains, 317
Sakya- Buddha, doctrines of, 180 et
seq. ; of the Sacian or Saxon race,

182
Sakya Sinha, adoration of the
of, 174

relics

Salivanha Saca Hara, the conqueror of

Delhi,

138

mode

Samapatti, a
fication,

of religious morti-

210

Samaria, led captive by the Assyrians,

50, 339 ; occupied by the Assyrians,
340 ; sin of, 344, 345
Sambatioun, the river, 150

Sambhala, king
ing, 180
Sanchi, city

of,

tradition respect-

of,

of, 170
170; memorial

pillar

384

and

subject to Darius, 89; grand prophet

of the, 135; introduces Buddhism

thia,

et seq.; his doctrines

Sardochus, king of Nineveh, Babylon,

the Saxons derived

their conquests, 88, 89

207

divided into three classes, 211

at,

Sagara, king of Cashmir, 137

Sak, the Sanscrit name, 171, 172
Sakai, or

of,

Sanaka-nika, kingdom

Sacrificing of animals, disputes respecting,

of Maya, 207

son

history

Israel,

77

Sarmatia, a Median colony transplanted into, 203

Sassana, a new religion introduced into
Hindustan, 135, 136
Sassani, independent kingdom of the,
113, 114
Sassanian kings, coins of the, 299
Sassanidae, kingdom of the, 91

Satan, traditions of
rens,

among the Ka-

369

Saturday, symbolized by colour among

the Brahmins, 24
Sav, Savath, Godama's play upon the
words, 286
Saviour, expected by the Karens, 370
Saxani. (See Sassani.)
Saxon Buddhists of the East, 243, 244

Saxon derivation and destiny, 349 et

seq., 383
Saxon-Gothas, house and lineage of
the, 260
Saxon kingdom, proofs of its existence
throughout the East, 178 ; extent
of

its religious

dominion,

ib.

421

INDEX.
Saxons, and Saxon races, of the East

and the West, 1

et

seq.,

Gothic or Scythian trihe,

80; a
87 ; de-

rived from the Sakai, or Sacse,

Scythian tribe, 87, 88 ; their widespread dominion, 90 ; many of their

words of Persian or Hebrew origin,
91 ; revolutionizing influence of the,
91, 92 ; heirs of the world by Divine
favour, 93 ; prophecies concerning
the Chosen Tribes fulfilled in the, 93;
of Israelitish origin, 94 ; inquiries
respecting the, 121 ; their early sa-

vage characteristics, 122 ; coins

showing their connexion with the
Greek power, 156 et seq.; tribes
of in India, 170 ; their various
Oriental names, 179; our origin
from the Saxons of the East,
as shown by Buddhist symbols,
their
224, 227;
early seat in
the East, and their conquests, 260,
261, 262 ; those of the East became
nominally Buddhists, and of the
West, Christians, 262; their extended and beneficial influence, 263,
264 ; ancient country of the, 322
of northern Germany, 324; same
as the Sakas of the East, ib.
the earliest period of their appearance in Britain not known, 353;
identically the same with the Sacse
of the East, ib. ;
their ultimate
destiny as shown by prophecy, 357,
358; people akin to them found
in the East, 358 ;
those of the
West were descendants of the Sacse,
379 ; will mingle with those from
the East, 383
Scythia, origin of the name,

quests

114 ; con-

Scythian power, 68
Scythians, early history of the, 70, 71;
a bond of sympathy between them

70; seize the

overran Asia as
far as Egypt and the Indies, 78
their conquests led to the ultiiiiate
removal of the Israelites into the
land of the Tartars, 79 ; their exIsraelites,

empire of Asia, 72

pulsion from
Asia,

169

168

of Jerusalem, 76
Sepulchral inscriptions in Arian characters,

288

et seq.

Adam, 246 ;
247
Shaddai, the incommunicable name,
234, 296
Shalmanezer, king of Assyria, 75

Seth, the fourth son of

his religion, 246,

subdues the Ten Tribes of Israel,

ib.

Shambat, a family of Israelitish exiles,

99
Shans, the, 361
Shechinah of Jehovah's presence, 17
its departure from the temple of
Jerusalem, 38, 41
Shem, descendants of, 141
Silence, prophetic allusion to the word,
337
Sin introduced by Satan, 369
Siva, worship of, 286
Smerdis, 256
Standards of the hosts of Israel, 30 ;
of the tribes of Reuben, Judah,
Ephraim, and Dan, 31
Stars, colours of the, symbolic of love

and truth, 26
Su, or Zu, disquisition on the word,

156; frequent use of the word in

the Girnar inscription, 285 ; its derivation,

286

Sucki, or Sukhi, the people dwelling

by the Chebar, 74, 106, 107

Sun-worship, 278 note
Sunday, symbolized by colour among
the Brahmins, 24
Superintending intelligence, 10
Sutra,

Hebrew meaning

of,

211

Swastikas, the, 183

Sykes, Colonel, his examination of the

of, ib.

and the

Sennacherib, king of Assyria, 75 ; his

army destroyed beneath the walls

Assyria,

103

from

their belligerent career,

Buddh letters, 231

Symbols of rehgion, the lotus, the
crescent, and the cross, 2 ; their
influence, 3

Symbols of the mystery of EzekieVs

vision, 20; Buddhistic, examined,
206 et seq., 227
Syria, subdued by Tiglath-Pileser, 74
Syrian churches, evidences of their
missionary zeal, 86

Szu Scythians, 159

422

INDEX.
Trajan, extent of his conquests, 299,

T.

300

Temple

of the Buddhists, 243, 244

Ten Tribes of Israel, 7, 8 ; not in a
to deny their Lord and
51; separated themselves
from the Jews as a body by apostasy, 67 ; direction in which they
travelled through the eastern nations, 70, 71 ; subdued by Shalmanezer. King of Assyria, 75; circumstances that tended to promote
their permanent separation fi'om the
Jews, 76 ; did they ever leave the
land of their captivity ? 115 et
seq. ; the country to which they
were deported, 131; the Afghans
profess to be descended from them,
143 et seq. ; evidences of that descent, 154; Ezekiers warning to
them, 257; their wanderings as
intimated by Jeremiah, 265 ; worship encouraged among them by
Jeroboam, 337 ; addressed by Zephaniah immediately before their
captivity, 348

position

Saviour,

Thai, the native

name

361
Tharana Goon, the
in Trinity, 197
Theos, derivation

the wonderful one of Tibet,

Appendix, 392
Tribes, the lost ones of Israel, 1 et
seq., 6 ; traces of the, 7, 8 ; the
representatives of Joseph and of
Ephraim and Manasseh, 15 ; their

Tree,

symbolical

representations,

their revolt,

and condition, 69

Trinity, representation of the essential

197

attributes of the,

Tuesday, symbolized by colours among

the Brahmins, 24
Turks do not own the Holy Land, but
only hold it in keeping, 14
Turs, a sort of wandering friars, 187

190

note,

U.

Unicoen, Buddhistic representation of

the, 224 ; not a mere heraldic inits origin, 225, 351
;
353; symbol of the SacsB in Northern

vention, ib,
India,

351

of the Siamese,

V.
essential attributes

of,

286 note

347
Throne, likeness of

a,

above the

Vermilion

palace of China, 24

Viaala Deva,

Thirst, api^lication of the word, 346,

fir-

mament, 220
Thursday, symbolized by colour among
the Brahmins, 24
Tibetan alphabet, derivation of the,

King of the Sacambari,

322
Vision of Ezekiel, 17 ; opened in awful symbols, 18 ; relates to the after
captivity and ultimate dispersion of

Judah, 40
Voluspa,

of

the Saxons,

231, 232

W.
Wady-en-Nehiteh,

268
Tibetans, their legends respecting the
origin of their religion,

242

King of

Assyria, 73,
people of Da-

74; deported the

mascus, 72; subdues Assyria, 74
Tigris, banks of the, 69 ; its ancient
geography, 132
Topes at Sachi, 212, 216, 219, 221,

222; at Manikyala and Jelalabad,

and other places, 290 et seq.
inscriptions found
in the, 293,
296

Appendix,

405

Tibetan Buddhists, litany of the, 267,

Tiglath-Pileser,

43

rocks

of

the,

236, 237

Wall of

symbol
47

loose stones,

Warning of

Israel,

of,

44

Waters, prophetic allusions to the, 338

Weapons portrayed in Buddhistic basreliefs, 384
Wednesday, symbolized

by

colour

among the Brahmins, 24

Week, days of the, symbolized by
colour among the Brahmins, 24
Wheel,

its

symbolic meanings, 39

the

four wheels with the four faces, ib.;

423

INDEX.
the golden one, 212, 213, 215, 218;
symbol of Buddha's supremacy, 221;
of Israelitish origin, 222
Wheels of the living creatures, 213
et seq.

Whirlwind, picture of the, 19 ; in prophetic language signifies a confused

phenomena
multitude,
20, 21;
thence resulting, 26
Winds, symbolical meaning of, 21, 22
explained by Jeremiah, 22
Winged figures of the Nineveh sculptures, 221, 222 ; of Israelitish origin, 222, 223 ; of Ezekiel's vision,
.222

Wings on each

of the four sides of

of the sym;

T.

Yahoodee, a term of reproach, 164

Yahoodeyah, city of, 1 53
Yavanas, historical notices of the, 137

140
Yesdigird, the last of the Sassanide
kings,

113

Yod, symbolic meaning of, 234

Yoovah, meaning of the word, 256
Yousufzyes, the tribe of Joseph, 145,
164, 165 ; the Afghan tribe named
after Joseph, 288
Yoowah, the eastern
Deity, 365, 367
Yuchi Scythianj, 223

name

of

the

Ezekiel's mystery, 19
bolic

creatures of Ezekiel's vision,

emblems of Egyptian and

Assyrian power, 134 note ; of the
living creatures, 214, 217
Woden, the Saxon deity, 235
19,

30

Z.

X.

Xenophon, the

country through
which he retreated with the ten
thousand Greeks, la^ ^^^

Zagana, a

royal

Babylonian robe,

108, 109
Zalmoxis, probable derivation

of,

149

Zamara, the wonderful heroine, 111

Zeus, derivation of, 286 note
Zim, the principle of all things, 282
note.

THE END.