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The teachings of Issa in India bear close relation in the general trend of thought to the teachings of Jesus among the multitudes about Jerusalem. There is the same universal simplicity of man’s brotherhood; the complete self-abnegation of the flesh to the mind; the charitable impulses of a kind heart, and the utter disregard of caste, whether of birth, or breeding, or riches.

Of miracles in India, Issa says, “The miracles of our God began when the universe was created, they occur each day, each instant; whosoever does not see them, is deprived of one of the most beautiful gifts of life.”

At last, according to the chronicles of the Buddhists, Issa was recalled from his labors in India to the land of Israel, where the people oppressed as of old by the Pharaohs, and now by the mighty men from the country of the Ramones, otherwise the Romans.

Here Pilate appears in a new light. Heretofore he has always been a passive figure in the story of the crucifixion. Indeed he is entirely exonerated from all blame by some of our religious bibliographers and made to appear in a philanthropic light, but the priests of Egypt, undeceived by the treacherous memories and careless chronicling on the disciples of old, place Pilate before us as a thorough Roman, greedy, crafty, cruel, unscrupulous. According to them he places a spy upon the actions of Jesus in the beginning of his three years teachings, who follows him in all his journeys, and in the end betrays him to the Romans. This person can be no other than Judas, the betrayer. And here we are permitted to view his seemingly inexplicable actions in a new light, and from being Judas, a sorrowing misanthrope, the erstwhile friend of Christ, he becomes merely a common enemy, the tool of the Romans.

Then we have the trial and death of Issa, strongly similar to our accepted version, and the chronicle briefly ends with the statement of the subsequent work of the disciples. The story of the Buddhist was written very shortly after the Passion of the Cross; the New Testament was transcribed years after the chief actors were dust.

We are so steeped in tradition, and so conservative on any subject that touches our religious beliefs that it is somewhat difficult to reconcile ourselves to another addition to our Scriptures. But if we should look at the matter earnestly, and give deep thought to the relative positions, lives, and endings of these two noble men, Issa and Christ, we could scarcely doubt that they are one. Without trying, as does the author, to break down with one fell swoop, the entire structure of the Bible, we cannot but admit the probability of the new theory.

It may be claimed that the remarkable personality of Christ would have left more of an impress upon India than it did, and that Christianity there and in India would have been synchronous, but we must remember, that there among the idols of Bramah and Vishnu, the way was not prepared, the people unexpectant of a new prophet, unwarned of him and unheeded. There he seems to have had no close personal followers to take up the work just where he left it, and continue. The dwellers of India were more happy in their entirety and more comfortable than the Jews, hence there was no Deliverer to impress them forever with the gigantic sacrifice of human frame and Divine soul.

St. Issa, one of the most revered prophets of the Buddhists, Jesus Christ, the Man and God of all other men, the divine incarnation of the ideal, are they the same? Why not?