“In the notes taken by a traveler – whose episode with the monks on Mount Athos we have mentioned elsewhere – we find that, during his early life, Jesus had frequent intercourse with the Essenes belonging to the Pythagorean school and known as the Koinobi. We believe it rather hazardous on the part of Renan to assert so dogmatically, as he does, that Jesus “ignored the very name of Buddha, of Zoroaster, of Plato”; that he had never read a Greek nor a Buddhistic book, “although he had more than one element in him, which, unawares to himself, proceeded from Buddhism, Parsism, and the Greek wisdom.” This is conceding half a miracle and allowing as much to chance and coincidence. It is an abuse of privilege, when an author, who claims to write historical facts, draws convenient deductions from hypothetical premises, and then calls it a biography – a Life of Jesus.
No more than any other compiler of legends concerning the problematical history of the Nazarene prophet, has Renan one inch of secure foothold, upon which to maintain himself; nor can anyone else assert a claim to the contrary, except on inferential evidence. And yet, while Renan has not one solitary fact to show that Jesus had never studied the metaphysical tenets of Buddhism and Parsism, or heard of the philosophy of Plato, his opponents have the best reasons in the world to suspect the contrary.
When they find that – 1, all his sayings are in a Pythagorean spirit, when not verbatim repetitions; 2, his code of ethics is purely Buddhistic; 3, his mode of action and walk in life, Essenean; and 4, his mystical mode of expression, his parables, and his ways, those of an initiate, whether Grecian, Chaldean, or Magian, (for the “Perfect”, who spoke the hidden wisdom, were of the same school of archaic learning the world over), it is difficult to escape from the logical conclusion that he belonged to that same body of initiates.
It is a poor compliment paid the Supreme, this forcing upon Him four gospels, in which, contradictory as they often are, there is not a single narrative, sentence, or peculiar expression, whose parallel may not be found in some older doctrine or philosophy. Surely, the Almighty – were it but to spare future generations their present perplexity – might have brought down with Him, at His first and only incarnation on earth, something original – something that would trace a distinct line of demarcation between Himself and the score or so of incarnate Pagan gods, who had been born of virgins, had all been saviours, and were either killed, or otherwise sacrificed themselves for humanity.
Too much has already been conceded to the emotional side of the story. What the world needs is a less exalted, but more faithful view of a personage, in whose favor nearly half of Christendom has dethroned the Almighty. It is not the erudite, world-famous scholar, whom we question for what we find in his Vie de Jesus, nor is it one of his historical statements. We simply challenge a few unwarranted and untenable assertions that have found their way past the emotional narrator, into the otherwise beautiful pages of the work – a life built altogether on mere probabilities, and yet that of one who, if accepted as a historical personage, has far greater claims upon our love and veneration, fallible as he is with all his greatness, than if we figure him as an omnipotent God. It is but in the latter character that Jesus must be regarded by every reverential mind, as a failure.
Notwithstanding the paucity of old philosophical works now extant, we could find no end of instances of perfect identity between Pythagorean, Hindu, and New Testament sayings. There is no lack of proofs upon this point. What is needed is a Christian public that will examine what will be offered, and show common honesty in rendering its verdict. Bigotry has had its day, and done its worst. “We need not be frightened”, says Professor Muller, “if we discover traces of truth, traces even of Christian truth, among the sages and lawgivers, of other nations.””
H. P. Blavatsky
