Virgin bathed the holy child Jesus in this fountain; and that much balsam was formerly produced in the neighbourhood.[1]
Eusebius and Athanasius state, that when Joseph and Mary arrived in Egypt, they took up their abode in a city of the Thebais, in which was a superb temple of Serapis. On their going into the temple, all the statues fell flat on their faces to the Infant Saviour. This story is also told by the Evangelium Infantiæ.[2]
After Cristna came to man’s estate, one of his first miracles was the cure of a leper. Matthew (in ch. viii. ver. 3) states an early miracle performed by Jesus to have been exactly similar, viz. the cure of a leper. Upon another occasion a woman poured on the head of Cristna a box of ointment, for which he cured her of her ailment. Thus, in like manner, a woman came and anointed the head of Jesus. Matt. xxi. 7.
At a certain time Cristna taking a walk with the other cowherds with whom he was brought up, they chose him for their king, and every one had a place under him assigned to him. Nearly the same story is related of Jesus and his playfellows. At another time, the Infant Jesus declaring himself to be the good shepherd, turned all his young companions into sheep; but afterward, at the solicitation of their parents, restored them to their proper form. This is the counterpart of a story of the creation, by Cristna, of new sheep and new cow-boys, when Brahma, to try his divinity, had stolen those which belonged to Nanda’s, his father’s, farm.[3] To shew his humility and meekness, he condescended to wash the feet of the Brahmins, as Jesus did those of his disciples, John xiii. 5, &c.
Cristna had a dreadful combat with the serpent Calinaga,[4] which had poisoned all the cowherds. In the Apocryphal Gospel above alluded to, the infant Saviour had a remarkable adventure with a serpent, which had poisoned one of his companions.[5]
Cristna was sent to a tutor to be instructed, and he instantly astonished him by his profound learning. In the Gospel of the Infancy it is related, that Jesus was sent to Zaccheus to be taught, and, in like manner, he astonished him with his great learning. This also must remind the reader of the disputation in the temple with the Jewish doctors. (Luke ii. 46, 47.) Cristna desired his mother to look into his mouth and she saw all the nations of the world painted in it. The Virgin saw the same in the mouth of Jesus.[6] Mr. Maurice observes that the Gospel of the Infancy is alluded to by Ireneus,[7] which shews that it was among the earliest of the ancient gospel histories.
Finally, Cristna was put to death by being crucified; he descended into hell, and afterward ascended into heaven. For further particulars, see Maurice’s Ind. Ant. Vol. II. pp. 149, &c. The descent into hades or hell, and the ascent into paradise or heaven, is stated by Mr. Maurice; the crucifixion is not stated by him; but my authority for the assertion I shall adduce presently.
It is impossible for any one to deny the close connexion between the histories of Jesus and of Cristna. We now come to the most important point—how such connexion is to be rendered consistent with the existence of the whole of the Christian system as at present expounded by our priests,—how the priests are to explain it away,—how those men who are so unfortunate as to feel themselves obliged to yield to such conclusive evidence can be proved to be what the Rev. Mr. Maurice, in true orthodox strain, calls impious infidels.
- ↑ Savary’s Travels in Egypt, Vol. I. p. 126.
- ↑ Vide Euseb. Demon. Evang. Lib. vi. Cap. xx.; Athan. de Incarnat. Verbi, Vol. I. p. 89.
- ↑ Maurice, Hist. Hind. Vol. II. p. 322.
- ↑ Cali is now the Goddess of a sect in opposition to that of Cristna, and Naga means serpent. It is evidently the same as the old English word for serpent—Hag.
- ↑ Hist. Hind. Vol. II. p. 322.
- ↑ Maur. Bram. Fraud Exposed, p. 114.
- ↑ Adv. Heres. Lib. i. Cap. xvii. p. 104, ed. fol. 1596.
S 2
