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" Nor do the Hindus believe that the "heavens opened" and that (6) ^lark 1:11, says that God himself spoke from the skies, when Jesus was baptized. Who told Mark that? and who told that Hindu writer about those voices? Both statements seem highly improbable. Matt. .3, v. 17, is likewise imaginary. (7) Muni: a man who has overcome all desire; one who has weighed both sides, and has chosen the good; one who has over- come evil. Paul to the Komans, ch. 12, v. 21, says the same. First Ejiistle of John, ch. 2, v. 13, also cli. 5, v. 4, describes per- fectly a muni. (8) Acta 22, v. 7. A QUESTION OF MIRACLES 107 something like a dove descended and lit upon Jesus, even though John says he saw it. (9) The story of the dove and the temptation of Jesus is a curious piece of theological writing. (10) It has been set aside by many as a wild and improbable Jew- ish legend. But, on the other hand it has been stoutly defended by great intellects; and there are about one hundred and sixty millions out of sixteen hundred mil- lions of people on our globe who strenuously insist that the story as told in the gospels is not only almost, but is altogether, true. It is simply a question of belief, but belief never changes facts. The "heavens opened" and the spirit descended, or it did not descend ; but what is even more curious is that immediately thereafter that same spirit "drove or led" Jesus "up into the wilderness," and "he was there with the wild beasts forty days." What for? Simply to be tempted by the devil. Now, if Jesus was the son of God, and God had just said he was pleased with him, God knew exactly hozv the temptation would end. What earthly, or heavenly, good to send Jesus among the "wild beasts for forty days?" (9) John, ch. 1, v. 32, if he made such an assertion, would not today be believed in a Court of Justice. Matt, ch. 3, v. 16 and 17; Mark, ch. 1, v. 10; Luke 3, v. 22. The simple naked assertion of any one man about such an extraordinary occurrence, would be passed by as a foolish exaggeration. (10) John the Baptist did not Tcnow ivho Jesus was when he baptized him; for he afterwards sent two disciples to make in- quiry. (Matt. 11, V. 2 and 3.) Now if Jesus was a sinless be- ing, why the necessity of His baptism? John was baptizing ^mto repentance. What had Jesus done that he must needs re- pent? io8 A QUESTION OF MIRACLES Perliaps these wild beasts were some of Mara's gob- lins imported from India. No douht the writers of our Gospels had heard of Buddha's temptation and his triumphant victory, some five hundred years before. It is not improbable that they had ; and I shall show further on that Jesus Him- self knew of Buddha and his religion. But where was that wilderness unto which Jesus was led ? Mark says Jesus came from Nazareth of Galilee, to be baptized in the river Jordan. Luke tells us He "returned from Jordan and was (then) led by the spirit unto the wilderness, where He was tempted forty days and did eat nothing." ( 1 1 ) Later on Jesus, like Buddha, changed his mind about fasting and did not believe in it. ( 12) The temptation, therefore, took place at, or near, Nazareth, where Jesus had been brought up; and is it not a little strange that he should stay out there in the wilderness and not go home to dinner? (13) According to the record he was there for the express purpose of being tempted ; but the angels did not forget him, (14) though Luke says: "In those forty days he did eat nothing." (15) How then did the angels minister unto Him? Did they give him a piece of bread and butter, or a cup of water, or did they furnish Him a blanket to keep the chill of night from him ? In (11) Luke 4, 1 and 2. (12) Matt. 9, V. 14. (1.3) Mark 1, v. 12. (14) Mark, ch. 1. v. 13; Matt. 4, v. 11. (15) Luke, cb. 4, v. 1 and 2. A QUESTION OF MIRACLES 109 some of those ways they must have served Him. (16) The devil was on hand also, and seems to have known God's power, for he said : 'Tf thou be the son of God command that this stone be made bread," Is it possible that Jesus could have turned that stone into a good wholesome loaf ? We are certain, at least, that he did not try it. Section 5. This devil understood Aramaic, the lan- guage of Jesus, for he talked to him, and Jesus under- stood the devil, for he answered back. But all this is not so astonishing as that the devil should take Jesus into Jerusalem, the Holy City, and set him conspicuously upon the pinnacle of the temple. (17) Can the reader imagine how those two famous personages (18) marched up through the streets of Jerusalem ? The inference is that the evil one escorted Jesus, for the record says, "the devil took him." Did they walk? Did they go arm in arm? Or did the devil (the master of ceremonies on that occasion) call for a conveyance and ride up to the temple in fine style? How is this? Would not every one like to know all about it? Here is a great transaction, world- famous forever — the arch enemy of the human race (16) The angel, in Buddha's case, as we have seen, was Nanda, who gave him some rice and milk. In fact, both religions are well supplied with angels. Ten thousand Hindu angels (Devas) appeared at Buddha's birth, and more than twelve legions of angels were subject to Jesus' command. (Matt. 26, v. 53. P. 345, vol. 19, Sacred Books of the East.) (17) Luke, ch. 4, v. 9: "He brought him to Jerusalem," etc. Matt., ch. 4:25. (18) I say "personages," for the Gospels make the devil a person as much as they do John the Baptist. no A QUESTION OF MIRACLES is passing up the streets of Jerusalem to the temple, with Jesus, the great unselfish lover and friend of man- kind— they reach the temple and together climb the stairway leading to that high and exposed point, the pinnacle, and here the devil gives Jesus a seat. (19) What is all this for? The devil himself tells us. He wants to test a verse or two in the ninety-first psalm, written by David, or some other poet, a thousand years before Jesus was born. And he tries to get Jesus to "cast himself down" from the pinnacle, to see whether the angels will "in their hands, bear Him up," and not allow him to be crushed by the fall. It must be noticed that this devil is not only a linguist, but is a Hebrew scliolar and a lover of poetry, for he quotes that beautiful ninety-first psalm correctly. Jesus quoted part of a verse found in Deuteronomy (20) : "Thou shalt not tempt the Lord, thy God." But he is careful not to cast himself down; thus show- ing that He has no faith that the angels would save Him harmless in the fall. Th'is reply of Jesus is, moreover, most startling; for when he says, "Thou shall not tempt the Lord, thy God," does He not virtually say : "I am the Lord, thy God"? (21) Did Jesus actually say that, or have those words been put into His mouth for a purpose? Neither Mark nor John mentions this affair of going to Jerusa- (10) Malt., ch. 4, V. 5 aud 6, and 91st Psalm, v. 11 and 12. (20) Ch. 6, V. 16. (21) Deut., ch. 6, v. 16. A QUESTION OF MIRACLES in lem and sitting on the pinnacle. Mark leaves Him in the wilderness, with the angels ministering unto Him (22) y and John does not even know about the trip to the wilderness. Nor does anyone of the four Gospel writers tell us how the devil got Jesus down from that pinnacle, and thence through the busy streets of Jeru- salem, to that "exceeding high mountain." This was, and is, a world-famous journey, of which everyone would like to have all the incidents, even the smallest, noted down with great particularity; yet we are cut short in a few brief sentences. Was that journey actually made as stated; or is it a weak copy of Buddha's temptations? (2t,) Section 6. Luke says that the devil took Jesus up into a high mountain ; and Matthew emphasizes that by saying it was "an exceeding high mountain." (24) But neither of them specifies the particular one. Now, the mountain near Nazareth which surpasses all others in height is Mount Carmel, on the shores of the Medi- terranean. If Jesus stood on Mount Carmel when the evil one, in a moment of time showed him "all the kingdoms of the world and the glory of them," there was surely spread out before him a most entrancing panorama. The blue waters of that great inland ocean, the Mediterranean, met his vision on the west. To the north those old cities, Tyre and Sidon, famous (22) Mark, ch. 1, v. 13. (23) Sec. 3 of this chapter.