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CHARLES WILLIAM WASON

COLLECTION
CHINA AND THE CHINESE

THE GIFT OF
CHARLES WILLIAM WASON
CLASS OF 1B76
1918
 — i'""'"*"
BL 80.G81
University Library

Symbols of The Way' :Far East and West

3 1924 022 994 150

 Cornell University
Library

The original of this book is in

the Cornell University Library.

There are no known copyright restrictions in

the United States on the use of the text.

http://www.archive.org/details/cu31924022994150
'

SYMBOLS OF THE WAY

'
'

— FAR EAST AND WEST"

i^dieULj ^/^rt'^^V^J

f, ^.^^^ ^TTX^
u
SYMBOLS OF ^THE WAY'

FAR EAST AND WEST "

BY

The Hon. Mrs. E. A. GORDON

AUTtrOR OF
" Clear Round ! ", " Temples of the orient ", "World Healers," etc.

FULLY ILLUSTRATED

MARUZEN Sc COMPANY, Ltd.

Tokyo, Osaka, Kyoto, Fukuoka & Sbndai

¥ £ IE Jz

1916
(J
 DEDICATED
TO ALL MY FAE EASTERN EEIENDS
In geateful eecognition of theie evee-eeady
sympathy and aid
dueing so many yeaes of happy investigation
amongst the veneeable
SaNCTUAEIES OF KOEEA AND JaPAN.

^4 (i — ili'v U ^

*
8 Mat, 1916, Taisho V.
Tokyo.
 CONTENTS.

CHAP.
ILLUSTRATIONS.
Frontisj
 SYMBOLS OF 'THE WAY '—
FAR EAST AND WEST.
CHAPTER I.

THREE WOELt) EPICS OP THE SOUL,'

Doubtless we are all more or less acquainted with that

great drama of the- Soul and its upward journey through
the Three Worlds, the Italian " Divina. Conimedia,"^ and
with the Anglo-Saxon '
Pilgriins"- Progress From This World
to that tohich is to come," dating, respectively, from the 14th
and 17th centuries of this world-era. Anno Domini.
There remains a third —a great Asiatic allegory^-written
by a Chinese monk at the close of the 13th century^ a.d.,
some fifteen years before that of Dante Alighieri, whose hold
upon the affections of countless millions in the three Ear Eastern
Empires during the»last 600 years proves that it comes no whit
behind the works of the other two great Masters of the Spiritual
Life in value.
Translated into Japanese, and embellished with even more
striking woodcuts of the Early Christian type than the original

Chinese version, this Allegory was in every village temple in

the Sunrise Laud down to the last half century and, still morQ
recently, a favourite with the youths of Korea.

Hitherto, for lack of a translation, the Western world is

not cognizant of it, but the excellent one lately published by

Dr. Timothy Eichard of Shanghai leaves those who can read
Anglo-Saxon without excuse for remaining in ignorance.
Count Okuraa, the Premier of Japan and the revered
_

1 Delivered at Waseda University 2 "The sublimest embodiment of

bjfore the Kyoyukai Buddhist So- the Soul of Christianity." Heroes
ciety on its 30th anniversary, April and Hero Worship, T. C&vlyle.
17th, 1915.
 —

2 SYMBOLS OF ' THE WAY ' —

founder of Waseda, immediately ordered that the translator's
Introduction to this "Mission to Heaven" be published in

Japanese, as he considers the lessons it inculcates to be so

important for modern students^ — the Allegory itself being already

well known.
At Pong-len-ssa (" receive power from Fo "), a monastery
which rules eighty-six others round Seoul, it has been acted as
a Mystery-play for the last 500 years, once in three years upon
a lucky day — so the Abbot informed hie.

Apparently no Korean version of " Sai-yeu-ki " JS Mti

exists, for the monks study it in the Chinese original.

Last autumn, when visiting Diamond Mountain,^ I was

fortunate in discovering at Sei-yoji IE I^ (the "Facing #
South Temple "'in which Yakushi Nyorai, the Great and Good
Physician with His pot of ointment, is the Tionzon ^ fl: i. e.

chief Object of worship*), three immense frescoes which com-

memorate the Arrival of the True Law from Sai-yeu-M, " the
Western Heaven," as described in the Allegory.

The historical records of this Temple were alas 1 destroyed

by fire so that there is no means of ascertaining the desirable
data for these frescoes, or for its own foundation to which
tradition ascribes an incredibly early date a.d. 5.
1. —The first fresco shows the Imperial Messenger, that
Chinese pilgrim ;S i% H
iK Huen-tsang'^ (who actually went to
Si-Yii-ki, ®
i^ |g " Western Eegions," in a.d. 629 to recover
this True Law), supervising the loading of a Ship with the scrolls

1 The late Imperial Government 4 " O Physician of our nature !

recognized Dr. Biohard's services to O our True Physician apply the !

China by conferring on him in 1903 Medicine of Thy mercies and lieal our
the rank of Mandarin with the Bed bruises, and salve onr pains"; (East
Button of the highest grade and in ; Syrian Daily Offices used by the Nes-
1 907 he was decorated with the Double torians) ; and again, " Mary bore the
Dragon. Medicine of Adam."
2 See Transactions Korea Branch Ignatius of Antioch (martyred A.D.
of Boyal Asiatic Society, 5. p. 9. 105) said, " There is only one
3 In China both Emperor and Physician of flesh and spirit born ;

vassal princes face soutlf when they and not born, God manifest in the
rule, so the South Gate is that flesh our true Life in death."
through which all commands and 5 In modern pronunciation, Yuan
laws do^ipass. Ancient China simp- Chwang, '^^.
lified, E, H. Parker.
TjiK Km; 10 AN' TiojirLK-Siiir.

(V|>. 12., IKi, l:!-2).

Fioin II Nun's Convent on Diivnond Mountain.

 — FAR EAST AND WEST. 3

of Issaihjo' — EjJ|S(Skfc. "Tripitaka") whilst his servants—

a Pig and a Monkey, sent by Kwannon to help. in this difficult
task—are busy stowing on board the precious freight of Bud-
dhist scriptures in which the Secret of The Way—
"HOW TO BECOME DIVINE"

is disclosed.

This Mystery the chief of Early Christian theologians,

Hippolytus of Korae, in the third century a.d. described
as being " divinized through Water and the Holy Spirit."
This the equivalent of the Japanese phrase " to become
is

hotoJce " f^, i.e., a Bodhisattva/ selfless one, " divine,"

God-like,
Superman, which (according to Sai-yeu-ld) is brought about by
Kwannon-sama and her Willow-twig with which She sprinkles
amrita, the Sweet Dew,' and the Soul receiving Bodhi, the
Heavenly Wisdom, becomes fully awake.
2.—The next picture depicts the Dragon Kings welcoming
this sutra-laden Ship, as it comes across the sea on a Dragon's
back—just as in the rude frescoes of the Eoraan Catacombs the
Christian Church is sketched as a Ship borne through the
waves of this troublesome world by a Dolphin, "the King of
Fishes,"who conducts the shipwrecked safe to land.
Kwannon Daishi, the great Teacher, with the Svastika on
bosom and pouring down from her flagon a stream of Living
Water, descends from the sky and guards the Ship whose
form resembles the Noah's Ark which, curiously enough, was the
earliest and favourite type of the Church in Early Christian art.''

3. —The third fresco shows two Koreans upon a cliff one of

whom, sighting the approaching Ship, throws up his hands
above his head in an ecstasy of thanksgiving whilst his com-

1 The wooden blocks for printing 2 This is ShaJdi, the selfless love
this have been preserved at Kaien-ji of God, in the Hindu "Song Celestial,
since they were introduced by a Bhagaixid Gila.
nionlc from Mongolia in a.d. 953, ,
3 " We are anointed that we may
They are older by 500 years than become Christs," said one of the
"
tha. so-called " invention of printing earliest Christian fathers.
in Europe, being invented in China 4 Hulme's Symbolism in Christian
< by Peng Tao 881-954. . Art pp 2, 21 1-12.
 —

4 SYMBOLS OP ' THE WAY ' —

rade folds his—" finger to finger "i—in the Lotus-bud attitude
indicative of New Birth which we see in the Knights Crusade
ers' effigies. on their tombs in England.
This New Birth —caused by the transforming power of

Kwannon, the Divine Spirit who with it confers also a New

Name —is one of the chief themes in " Sai-yeu-hi "MM 12,' ^^
Allegory which uniquely describes the Soul's upward Progress
through the Three Worlds as symbolized by the Sotoba-

M ^ M' *-^- Three-storied Pagoda-Tower;^

" Born mere animals " (as St. Peter aptly said, I. Ep.
2 12 E.V., and endorsed alike by Clement of Alexandria, a.d,
:

200, and modern science), Souls ascend' through the moral

and intellectual human life to that new victorious one of a
Bodhisattva (Jap. Bosatsuf which is in active co-opeeation^
with the Immortals and with God Himself for the Spiritual

Kegeneration of the world.

Its key-note (expressed in Mahayana terms, arid exem-
plified throughout the history of Huen-tsang), is " Not Self

—Others!"
"
"NOT BY THE LIFE SAVED, BUT BY THE LIFE OUTPOURED!

This Transformation of Character from the uulikeliest

plasm — such as a conceited, ambitious Ape/ a self-pleasing,

,1 As did tlie martyr Perpetua in of a Soul from the vegetative life of

her vision in the prison at Carthage a plant and then of a sea-anemone
. A.D. 202. — upwards, says :

2 It deserves notice that when " But how from animal it man be-
Francis X^vier came to Yaniaguchi comes thou dost not see as yet."
tlien a city of 10,000 inhabitants he — Purgatorio xxv. 52-59.
announced that be had come to 4 In Hinayana the Bodhisattvas
preach Buppo ^^the
Law of Being, are unknown" says Griinwedel, the~
to interpret and to develop it. Director of the Ethnographical
And the Daimyo of Nagato (as Museum at Berlin,
proved by a document preserved in 5 "Co-operation" is a Key-note
the archives of that ancient House in Sai-yevrici allegory cf. 1 Cor. 3. 9.
;

whose princely ancestor came from 6 In a 14th century window at

Korea early in the 7th century a.d.) York Minster (i. e. the century fol-
gave Xavier a large empty Buddhist lowing our Allegory), monkeys are
monastery which bore the striking represented playing on nmsical in-
name Dai-Do-ji ^iS# "the Great struments as part of the great Choir
Way temple," and its Pagoda was a of Creation.
Three-storied Tower, HK.t^- Gcnzio Sanzo mentions a Mahayana
3 Dante, writing of the evolution monastery in Ksishmir where" the
 :

— I'AE EAST AND WEST. 5

lazy Pig, and a negligent, la-wless Dragon— is tbe strangest of

the many marvels descnbed in this remarkable Allegory
" The horse and monkey heart and mind^
Withm the man subdued must be.
To find True Life there's one True Law
Man and his Model must; he a pair."
It was "to re-discover this Incomparable Lawof ^ ^^ Mik-
%<3— 5^ ifS i.e. Union with the Divine— " bequeathed to the
world by Nyorai " but since obscured and forgotten in, China,
—that the historical Huen-tsang travelled over 50,000 U
;througli Baktria to Gandara, Udyana, and other parts of Indiet,,

and back to Cho' Ang, in a.d. 629-64B.

In the. fourth century, Asanga M^i " ^ ™^ii of Gan-
dara," having learned it from Miroku Himself in the Tushita
heaven ^ ^ .^, Irausmitted the Secret to his disciple Buddho
,Simha. f^ [S'g, {^ pj" who, after his ordination in [Jdyana
.

M ft #15. did so wonderful a work of healing and civilizing

-amongst the wild bloodthirsty Hun soldiers near China's Great
Wall that (like the early Western saints) his rairacles were attri-
buted to " Magic."^' But, as a result, the very language of
Pechili and Shansi became partly Sanskritized !

Buddho Simha was the indirect means of^^the first " Pure

hand [Suhhavati) Society," or "White Lotus Guild," being

•started. in South China by Hui-Yen^ (whose teachings developed
in Japan centuries later into Tendai, Jodo, Shin, and Hokke
sects) and of the evangelization of Korea in A.D. 372-381 by
;

three monks sent by the Chinese Emperor Fu-Kien, namely :

-Jundo||g j1 who "followed The Way," A-do, who

" har-

moniged The Way," and Mar Ananda, -"the Monk of the

Tower." Having won the esteem of the Hun ruler [Spf j^
wild beasts and mountain apes daily procure the conversion of his old
present floral offerings " as if it were a friend, the Emperor Constantihe.
traditional service." 2 See Harnack's Mission and Ex-
1 Tiridates vi, King of Armenia, pansion of Chrislianity Ch. 3. & p. 233,
one of the royal Arsac race, was as to the immense magical powers
transformed from a wild boar when exercised by the Early Christians.
baptized, cir. A.D. 302. by Gregory 3 Chinese, ^j^ a name which
the Illuminator, whom hp accompani- signifies prajaa., Wisdom.
ed later to Kome being anxious tu
6 '
SYMBOLS OF '
THE WAX ' —
" Stone Tiger," and become his Irtisted adviser, Buddho Simka
obtained his leave to start Monasticism in a.d. 335.
He founded no less than 893 monasteries* in North China
—a vastly significant fact, being co-eval with the starting of
Christian Monachism in the Egyptian desert by Pachomius-
and Mar Anthony, a movement v?hich " spread simultaneously
into all Mesopotamia, Armenia, and beyond the Euphrates as
far as Persia and India " Why, then, — in the name of all that

is logical and common sense, —not also to China and Korea ?

And, still further, Anthony's^ teaching on the Divine

Friendship—" If I desire to become a friend of God, I am so,

and that instantly," — which resulted in the conversion of the

world-famed Christian father, Augustine of Hippo,'' is actually

identical with the Shingon teaching of MikJcyo ^ ^, learned

by Nagarjuua in " the Iron Tower " at Khpten !

The story of Huen-tsang, as told in his " Life " and.

"Si-Yu-ki," B5 t^ ti "Becprds of Western Lands,"^ and his

supremely beautiful death,. is unsurpassed in the spiritual bio-
graphies of any nation. -
It is, therefore, a matter of continual and painful surprise

that the foreigners who profess to instruct the Ear Eastern

races do not study these standard works which give so true an
insight into the Buddhist heart and its underlying motive
power which, however, these modern teachers declare is " lack-

ing, or non-existent in Buddhism !

"''
— notwithstanding the
fact emphasized both by Dr. Edkins, Dr. Eitel, Mr. Beal, and
Prof. Max MuUer that " a stra.nge impulse constrained the
Monks of the East to convert the world, and compelled them
to travel indefatigably without one thought of Self, and face
"
a myriad risks !

No ice-mountain was too high for these Pilgrim-seekers

1 Kdkins, Gkinese Buddhism, pp. ese into English and edited by Mr.
89, 163. Max
MuUer's Chips from a .S. Beal 45 long years ago.
German Workshop, 5. p. 197. 4 Addresses given at Karuizawa
2 Count Montalerabert, Monies of in July, 1914, reported in the "Japon
the West, 1. p. 324, ft; Daily Mail."
3 Both ably translated from Chin-
 .—FAR EAST ANll WEST:. 7

after Truth to scale, no waterless desert tco drear to cress. Un-

wearied navigators, too, they landed on the most lonely isles..

In passing, we may note that seven Korean monks travel-

led to India between A-D. 630 and 650^ on a quest similar to
that of Huen-tsang,^ namely, " to recover the True Teaching
bequeathed by Nyorai to the world," and which, Genzio said,
iad " spread Eastwards for 600 years' past."^

All of them laid their bones in the strange lands !

That prince of Chinese pilgrims —dear to Japanese hearts

as " Genzio Sanzo " .^ ^H
li. more shortly
" Sanzo"'—
across whose beloved traces Sir Aurel Stein so often came in
Central Asia — is usually kuowu as " T'ang Seng "
^ {|lj, the
Monk of the T'ang dynasty, which was the most illustrious iu
Chinese history, and the Buddhism of that era is called " T'ang
-Fo," m^.
Sanzo's services to Buddhist literature in translation and
otherwise cannot be over-estimated : and it was by the express
command of the greatest of T'ang emperors, Tai-tsung
^fc
'^
that he wrote the story of 'his Travels in the West, Si-yil-ki

MM t£' lit- " Records of Western Lands in the Great

T'ang Era."
1 In 629, Hoei-Lun §,||b (havinc; " We must remembei', however,
reached Ch'ang An from Shinra 3^ that Yuan Chuang ua his travels
^) accompanied Hiuen-tsang on his cared little for other things and
travels to Si-yii-ki (Chavanne's I-
; wanted to know only Buddha and
Uing et Beiigieux Sminents p. 11, 80). Buddhism.
In 638, Aryavarman |!plI^4|!tS)S. " His perfect faith in these, his
Hoei-y6 ^
^, and Hiuen-k'o '^
a Doctor of the Law, left Chang' An
^ devotion to them and his enthusiasm
'
for them were remarkable to his eon-
^35 for India. temporaries, but to us they are still
In 650, H'.uen Ta'i 2;fc a Doctor more remarkable,
of the Law went via Tibet, and two "For the Buddhism to which
Korean monks of unknown name left Yuan Chuang adhered, the system
Chang' An by the southern sea route, which he studied, revered and pro-
One such Doctor of the Law, a pilgrim pagated, differed very much from the
of unknown country, when dying at religion of Gautama Bvddha.
the early age of 35, suddenly ex- "That knew little or nothing of
claimed " There is Bodhisattva with Yoga (i. e. Mikkuo ^WO and powerful
out-stretched arms beckoning me to magical formuue used with solemn
His lovely abode " Then folding
I invocation."
his hands he expired. Mikkyo, it must be noted, is the
2My notice has been called to very Essence of Christ's teaching in
the following important remarks the Fourth Gospel.
in Consul Watters' book "On 3 Sanzo H^
i. e. "Three Tfea-
Yuan, Ghuang's Travels in- India, sjries."
A.i>. 629-645," I). 15. (pub. 1904):
 :

S SYMBOLS Olf ' THE WAY' -- '

" A mo3t memorable event is recorded in the Iiaperial Edict

inscribed on the Nestorian or, more correctly; Assyrian Stone,
-A.D. 781.
- - This same emperor, Tai-tsung, not only welcomed the
seventy- Ghristian monks from Ta-tsin in 636, but- -for
*
three years personally supervised their laboars in translating

the whole Bible—the Hebrew Old and Christian New Testa-

ments —into Chinese in his own Imperial Library at Cho' Ang

;g ^ (Sianfu ffi ^ /j^) just as, a thousand years later, the

British King James I. presided over its translation into Eng-

lish —(hence known as " the Authorized Vi rsion ") —in the

Jerusalem Chamber at the Abbey of "Westminster.

Having so done, Tai-tsmig issued an Edict commanding
that the ^Un Tm %i} Jt— " Law of the True God "—the
" Three-One New Teaching "—should be proclaimed through-
out China
;
' and a Syrian Church (in which he placed his own
portrait)was founded in the capital with 2 1 priests.
As illuminating my Korean discoveries, it is important to
note the historical fact that -after Tai-tsung died the Three
Ha;n (Korean Kingdoms) sent Tribute in A.D. 650 to his son
-Kao-tsung —an emperor who favoufed equally Assyrian
Christians and the Buddhist monks. " Every city was full of

Churches " says the Nestorian Stone.

Kao-tsung conferred upon the Syrian rabban, Alopen
(" conversion of God "), the posthumous title of " Grand Lord
of the Tao ;i I:^ 3E and Prime Minister of the Empire,^'
jlE

and for nineteen years warmly befriended the Master of the

1 Two fruits thereof may be men- ward should receive it out of the
tioned Imperial treasury and so this one city
In the year 645 there was war with would be redeemed.
Koraa. Tai-tsung had accepted the In the same year Tai-tsung re(Jeemed
capitulation of a certain city, but his 14000 Koma people who were collec-
general expostulated on the ground ed in Peking to be distributed as
that the soldiers werej.hus deprived prizes. The Emperor gave his soldiers
at the last moment of their expected money in exchange for tliem, united
booty. the separated kinsfolk, and permitted
Acknowledging that the general them to live as Chinese subjects,
had right on his side the Emperor For three days the grateful
said, however, he could never allow Koreans shouted and danced and
the soldiers to work their unbridled sang for joy in Tai-tsung's presence,
will- 'but that those deserving re- Koss's Kwea. pp. 158,166.
 —

—FAR EAST AND WEST. S

Law, Hueil-tsang, who continued his invaluable tenslations

of Buddhist scriptures^ from Sanskrit into Chinese, besidek
copying many hijo, and painting a vast number of pictures,
"whilst he had breath.'"
'
Hence we was a vigorous study of Compa-
see that there
rative Keligion in those days when so many young Japanese

student monks were sent over by Government to Cho' Ang,

a study -which it would indeed be well to emulate nov^ !

Some" 600 years later, when both T'ang and Sung dynas-
ties had passed away in China, by the strangest concatenation
monk was allegorized
of circumstances, the Si-yii-Jci of the-T'ang
and published with a similar title lut change of letter under
thfe auspices of the Mongol Emperor Kub.'ai Kaa,n, the chief

dramatis personae being the Chinese pilgrim Huen-tsang and

his sovereign lord, Tai-tsung !

But of this our next lecture will tell:

In 1260, Northern Buddhism was established as the State
"Iteligion- of China under H r^ -^ H Mongolian
this Yuen
dynasty;' and soon two Merchants of Venice — the
afcer first

Europeans cross China's Great Wall — " the purple coloured

to

Carrier " of Chinese Pilgrims — reached the Court of Kublai

Kaan with jewels to barter for the rich furs of the North.
Their cultured manners and news of Western lands so
charmed the Emperor that on their returji to Europe, in 1269,
he -constituted them co-Ambassadors with one of his own
Mongol barons, and entrusted them with letters to the Pope
of Borne.
Being good Catholics, these Merchants had doubt-less used

their influence to convert the powerful Mongol sovereign, for

they record that he asked them, " How would you have me
1 Thus, also, Bede the Vener- 664— waiting for Ee-birth into
able in Britain up to the last "was Maitreja's Heaven and ofFering
engaged in translating St. John's Adoration to Him— strangely resem-
Gospel into English "For "said he, hies that of in 735, "Calling
EeJe
" I would not have my children read upon Qhbist, the King of glory."
lies, nor that after my death they Cf. Beal's "Buddhism in ChinJ," -V-
should give themselves up to fruitless 114 with Piatt's Pioneers of our Faith,
work." Monksof the West i. 255.- ff. p. 385, fl".

2 Huen-tsang's death in a.d.

10 SYMBOLS OF ' THE WAY ' —
become a Christian when the Christians of these parts are so
"
ig^ioraut that they achieve nothing ?

An unanswerable argument ! for, although the fact of his

mother and several relatives' being Nestorian Christians always
inclined Kublai Kaan to treat the Christians kindly,- that form
of Christianity (whose wonderful missions had spread all over
Asia during T'ang and Sung dynasties, a.d. 618-905, and
differed so little in its rites from the Mahayana, i e., Northern
Buddhism, that the two Eeligions were constantly confused in
Eastern Asia) was then very decadeut in spirituality and practice.
In 8i5, the Emperor Wu-tsung abolished by edict both
Syro-Christian and Buddhist mouasticism, at which time the
Syrian Stone (which had been erected at the capital in 781
close by the Emperor Te-tsung's palace) was, for protection,
buried and lost to view for nearly eight centuries, until acci-
dentally exhumed A.D. 1623.
Terrific massacres in South China by the Arabs (Moslems)
followed this expulsion so that in the tenth century Chinese
Christianity was virtually extinct.
The surviving missionaries, however, were so powerful that
they let no other kind of Christians intrude but persecuted them
remorselessly. Such, however, was their degeneracy that the
saintly Franciscan archbishop John of Monte Corvino, whom
Kublai Kaan welcomed when he arrived with a caravan from
India in 1292 (the very year that the Polo merchants finally
quitted China), denounced them as " false Christians and real
miscreants !
" ^

Nominally-ChriEtian, these Nestorians differed sadly in

practise, those who werenot actually corrupt being so densely
ignorant — " rude and illiterate, though pious " that the —
great Eaan petitioned the Pope by letter to send him 100
intelligent missionaries of higher stamp and quality who could
refute alike the superstitions of Idolators and the ignorance of
the Oriental Christians.

1 Abt^ Hue's Christianity in 227, 292 ; Yule's Marco JMo, vol, 1.

C 4mo, Tartary and 2\bet vol. 1. pp. ppl 16, 19, 312,
 —FAE EAST AND WEST, 11

Heuce, the Latin missionaries must be "skilled in the

Law of Christ " — i.e. in the True Law of Messiah (Nyorai),
_the God-man^" and versed in those Seven liberal Arts " which
the Church taught were the Gifts bestowed at Pentecost by
-theHoly Spirit {Slid, or Wisdom-Kwannon g|
'
') -
'
^
namely, Ehetoric, Log[c, Grammar, Arithmetic, Astronomy,
Music, and Geometry.^
Should they thus prove the superiority of their Religion

the Kaan promised that, together with his barons and retainers,
he would embrace Christianity and receive baptism, even as
European sovereigns and their chieftains had done centuries
before.

And, further still, in this way the Western missionaries

would enable him to civilize and humanize his uncouthly bar-
_barian hordes.
Well might the Papal legate (whom the brothers Polo met
in Syria before he was elected Pope) on hearing this exclaim
that " It would be for the gceat honour and advantage of all
"
Christendom !

Such, however, wixs not to be ! for so deplorably did tbe

Westerj.1 Church fail to fulfil this unique commission from a
sovereign whose subjects, ranged from Sumatra to Mongolia
and the Arctic Circle on the one hand, and from the Volga to
Korea on the brink of the Japan Sea on the other, that when
the Polo Ambassadors and their young kinsman, Marco Polo,
started for Far Cathay in 1271, only two Dominican friars

accompanied them, and these alas ! —although armed by the

new Pope, Gregory X, with exceptional power to represent him-
self to the Great Kaan— scared by the horrors' then being

1 Cf. Pistis Sophia, (Seal's Bud- and the seven liberal Arts are
dhism in China p. 15) who is said the direct Outpouring of the Holy
to be the Embodiment of the Bud- Spirit, but every fruitful idea and
dhist Mikkyo teaching, i.e. Faith and every original conception are derived
Wisdom. immediately from and inspired by
2 See especially Mr. Euskin's that Divine Spirit.
account, Jl/ormngs in i^iorcnce, of these 3 So did the Italian monks sent
teachings as set forth in the Spa- by Gregory the Great to convert the
nish chapel of Sta. Maria Novella Anglo-Saxons. Hearing they were
where not only theological Virtues a race of untameable savages, a nation
 ' —

12 SYMBOLS OF ' THE WAY ' —

perpetrated by the Mohammedan Saracens in the countries
through which they must travel, turned back at the outset.
Consequently the Polo by the Pope's blessing,
trio, fortified'

took the credentials abandotied by the Dominican friars, and

Oil horn the Holy Sepulchre at Jerusalem (as particularly
enjoined by the Kaan), and proceeded alone on their perilous
Eastward journey which took three years and a half to accom-
plish. But, when still 40 days distant from the Mongol capital,

the indomitable travellers were encouraged by meeting the

'Envoys whom Kublai Kaan so thoughtfully sent all that way
to greet them !

Ever polite and gracious, the youthful Marco (whom his

father introduced as " my son and- Your liege man, my Lord !

")

specialy endeared himself to the Kaan by his keen wit, common

sense, and intelligent interest in gathering all kinds of informa-
-tion, as so abundantly evidenced in that simply written and
charmful' Travel- book which —having stirred the jealousy of
Cristofe-ro Columbus so ihat he never rested untih - in the
hope of reaching Japan, he had discovered a New Worlds
America —has come down to our own time.
In that book Marco tells how the Idolators and Sages, in
especial the bhikshus, or Buddhist Lamas, had so effectually
impressed the Great Kaan that it was a good work to provide
for the poor, that His Majesty's daily alms and charity to the
needy of his capital — Cambalu3 —was very great.

A freshly baked hot loaf was daily bestowed at the Court

to each applicant, and every day throughput the year some
30,000 persons were thus supplied.
- '
The Kaan further provided the poor with clothes supplied
by a tithe laid upon wool, silk, hemp, etc. ; and all artisans
gave a day's labour weekly for this cause.

"You should know," said Marco, "that the Tartars be-

fore they were converted to the Buddhist religion never practis-
ed almsgiving."
of wild beasts of whose language mission, but, brooking no denial, he
thfeywere ignorant, they besought bade them " Go forward."
the Pope- to relieve them of their - -
 —FAR EAST AND WEST. 13

Kublai also forbade all gambling', which- formerly had been

a perfect curise.

Colonel Yule (to whose translation of Marco Polo's " Truz

vels " we are indebted) says that " This is a curious testimony
to the ameliorating effect of Buddhism on rude nations " !

Marco describes the immense Minsters and Abbeys of the

Bacsis (or hhikshus, begging friars), who were persons of deep
wisdom, well conducted, and of the gravest morals. Indeed;
Corvino,who arrived in 1292, spoke of the Idolater {i.e. Bud-
dhist) monks " practising greater abstinence and austerity than
our Latin monks."
It is well, in this connection, to remind ourselves that
when the Chinese pilgrim Fa Hian f^ g visited India in
400 A.D. he found International Hospitals established
by the nobles where medicine, advice, food, clothing etcy
were freely given to the destitute, crippled, diseased and- poor
who applied, without distinction of race or country ; for it is

frequently asserted that no hospitals of any kind existed outside

of Christianity^ and that- Buddhism, "lacking. any motive
powej:," never originated any such good works P
Marco Polo, finding that the daily records of the Mongol
Court were- kept in six languages, applied himself to acquiring
them, and their distinctive written characters. ,
-

Two years after his arrival (according to ^ ^"tc IE. the

Imperial History of the Mongol Dynasty), i.e. in 1277, young-

Marco Polo was appointed Assessor to the Privy Council,'' and-

1 The Kock-Edicts of King A so- 297) that the &•«< hospital was founded
Isa, two hundred and fifty yeai-sB.C. in Christian Korae in the time of St.
contradict this statement, but the Jerome, that is to say, in the second
Lady Superintendent of an Indian half of the Fourth Century A.i>, by a
hospital on mentioning this fact at widow lady named Fabiola. Her
Karuizawa was asked " If these things fame spread from Home to Britain
you say are true pray, then, what is on the one hand, and to Parthia on
to become of us ?" the other, according to Jerome whose
It is quite certain that in China own work in translating the Holy
and Japan workhouses for super- Scriptures from Greek into Latin is
anriuated parents do not exist, as now so well known,
in -Christian England ! 3 At Fukuoka inKiushu I visited
2 Count Montalembert, however, the'colossal statue of Nichiren (found-
has put on record in his classical his- er of Hok6-shu), rosary in hand,
tory of theiifojiiso/ife TFes((v6l. 1. p. erected on the seashore- to com-
14 SYMBOLS OF ' THE WAY '
—
by his frank, upright concfuct was the means of opening the

great Kaan's eyes to the enormities! committed by AhmaS^,

— his most powerful as well as favourite State Minister —so
that the villain paid for his sins with his life ; his body was
cast to the dogs, his immense wealth confiscated, and his family

and 714 persons implicated punished.

In all likelihood, owing to the defeat of the first Mongol-
Armada against Japan in 1274 and to the sad failure of Kublai
Kaan's appeal to Eome (of which he learned the following year
when the Polos returned), it was these trusted Polo friends

who, " having no -axe of their own to grind," advised him to'

invite able men from all parts of Asia* to assist in establishing

the Yuen dynasty on the firm and reliable basis of Government

and E3ligion^(the two terms were originally synonymous)—,
for this was actually done in 1279, only four years after the
Venetians' return from Europe to Cambalac-^the modern
Peking.
Amongst the wise • counsellors thus invited was Chiu"
Ghu Chi leg ft ^, the author of our allegory " Sai-yeu-
kl," whom all Chinese scholars pronounce to be the greatest
Taoist saint of that day.^
The Emperor Kublai sent two Ministers to invite him
but, owing to the disturbed state of the intervening countries
and his being wounded on the battlefields and obliged to hide

iti the rebel cities, Ghiu was four years in accomplishing the
journey from Laoshan monastery in the Kwen-Lun mountains
to the Snow Mountain where be found the Mongol monarch

memorate tte victory won from enthralled, and on his breast is a

Heaven by this good monk's prayers, cross the exact shape of " Yakushi's
It is inscribed u.iE^M " Himself mon," sometimes called " Kobo's
upright, he kept his State in peace." cross " because found on the lanterns
In a panorama near-by pictures at Itsukushima, and also (formed of
(copied from those in the Imperial two vajras^ on Shingon altar-tabjes.
Palace) show very graphically the 1 Cf. with this the Eescript of
whole scene. The first represents Meiji-Tenno recommending his Japa-
Kublai Kaan on his Dragon throne nese subjects to " go into all parts
listening to a giant Tartar who points of the world to seek knowledge."
out on the map how easily Great 2 According to the Imperial '

China could swallow up the Dwarf History of the Mongol dynasty i

"

Nation! ?Cfe, Ch'iu was born in Shantung,

By Kublai's side young Marco sits A.D. 1208,
 —FAR EAST AND WEST. 15

busily engaged Western lands, notwithstand-

in warfare with
ing his tremendous defeat off the coast of Japan in 1281.
The wisdom of the good monk's simple teachings so im-
pressed KubLii that, recognizing his spiritual rank and that
he was indeed "a GoD-given teacher, sent to revive his con-
science,"he always addressed him as Shin Shen, «' the Im-
mortal " {jlj, and bade his secretaries note down his sayings.
jjii^

The result was " 8ai-yeu-ki " ® jg |S —and we must

here note a curious link with our Merchants from Venice in
the mention of a " Bridge of Sighs and continual wailing " in
the Purgatory described in Chiu's Epic of which the Chinese
emperor, Tai-tsung, was bidden to tell men and not forget it

when restored to earth.

As the Polo family remained in China till 1292 (four
years after Ghiu died at the age of eighty), during which period
the renowned Marco was constantly employed by Kublai Kaan
'in his Home administration as well as on many distant Im-?
perial missions, it is humanly certain thit all these kindred
spirits were friends, co-operating together for the good of
!'
China's millions
Can you not imagine the intense interest with which the
venerable Chinese monk would listen as the eyewitnesses de-
scribed thatwondrous Shrin3 of St. Mark on the lagoons of
Venice, whose Art first interpreted to Venetian hearts the Law
of Christ in its eternal harmony with the laws of both Jew
and Gentile and made legible to their eyes by means of mag^
nificent mosaics, such as those over the main entrance of the

throned Christ, inscribed with the words :

" I am the Gate of Life,

Let those who are Mine enter by Me? "
and in the Central Dome, where He is depicted seated on a Rain -

bow,^ supported by four Angel-like Evangelists as pillars —(the

1 These millions so impressed countrymen. His house was called
Marco Polo's imagination that on his " Corte MUUoni ", and his book " II
return to Venice he was always Millioni."
talking of them, and thus earned the 2 In the same cupola the* Six-
name of " Marco Millioni " from his teea Virtues «re also personified in
 '

16 ^
SYMBOLS OF ' THE WAT ' -=-

Srhitenno gg ^ ^)—between the Twelve (Jap. -f- ^juni) —

and the Madonna, with its encircling legend :

" Why stand ye wonder-struck? This Son of Gob, thts

gone, shall, come again to give the IJaws that ought to be ;
" for

asyou know, is the meaning of Nyorai "

this, ^n jfS,- the chief
Allegory—" Tathagata," the " True Model
!''
theme of Ohia's
And, even more particularly, we feel convinced that Chiu.
Gbang Chun in composing his own- marvellous Allegory was
deeply impressed by the account of the great mosaic over the-
Font at San Marco which depicts the Outpouring of the Holy
Spirit upon the Church at the Feast of -Ingathering at Jerusalem-,
in an upper room at whose closed door a group of various na-
tionalities listen wonderingly, — for one of them is a Chinaman !

In Sai-yeu-ki, Chiu tells of the miracles wrought by

Kwannon with her Willow Spray and Living Water in trans-
forming wild-beast natures^- into Bodhisattvas, i.e. saints,.

Saviours' —World-healers! and describe3 a most mysterious

Diamond Eing by which the Ancient of Days " civilized the

Huns into Bodhisattvas," an expression akin — to St. Peter's

" made Partakers of the Divine Nature " (2 Ep. 1. 4).

A beautiful Chinese prayer to Kwannon is " Baptize us

with Thy sweet Dew," "—this "Dew" jf ^ {Skb. amrita}

—
mosaic work viz. ;.Temperance, Pru- a Sweet Dew, such as shewed the
dence, Humility, Kindness {benigni- Presence of God to those that desir-
fos), Compassion, Abstinence, Mercy, ed and belived It."
Longsuffering, Chastity, Modesty, And also at the Dedication of
Constancy, Charity, Hope, Faith, Solomon'^s Temple Joseghus. {Arit.
Justice, Fortitude. . XIII. 4) says " There came do.wn
:

, Can it be that these 16 personified a thick Cloud and stood there, and
Vii'tues have something in common spread itself after a gentle manner
with the 16 Eakan of Mahayana into the Temple. It was diflfused
Buddhism ? and that the Kainbow and temperate, not such a rough one
token, visible in all the Chosen tem- as we see full of rain in winter." Cf.
pies, is in close affinity with that with this the " rough " and " gentle "
same heavenly Alliance ?_ • Spirit of the gods spoken of- in
1 New Testam"nt of Higher Bud- Japanese'Shinto.
dhism, T. Kichard, p. 5-2, 60. Cf. Col. In &-i^\ Huentsang told the King
1. 15 " Who is the Image of the In- of Kau-chang (Tu-fan) how " Tatha-
visible God," and Hebrews 1. 6. gata (Nyorai), exercising -His great
2 AnWp. 4. and n. 5.
'
love, —was born on this much polluted
3 Nehemiah 9. 27. earth and as the SuN illuminated the
4 Josephus {Antiquiliea III. 5) darkness.;
describes the mist over the Tabernacle " The Cloud of His Love hovered
of Israel from which " there dropped over the summit of the heavens and
 ABHAYA
The Divine Hand of Pbotective Power (cf. p. 62) anu the two
SvASTiK Symbols of the Rising and the Setting Sun
Oil the Keltic Cross set up by Abbot Muireda,cli :it jMonasterboice.

By llic cfliiiirsy i>f R.A.S. MnrnJister, Esq., Prof, of Celtic

Air/icoloiiy, Vnivcisitv College, Dublin.
 —FAR EAST AND WEST. ] 7

this"Eain of the Good Law "^— being always the symbol of

Immortal Life—the " Ambrosial Fountain " of the 2nd century
Syrian " Ads'"' of St. Thomas.
And this is " the Mystery of the Font " which the Liturgy

of the Armenians ascribes to " the Holy Spirit, the Fountain of

Lif^, the Mother ot Faith," who " by the Layer regenerates us
children, radiant like the Light."
One other important Link must not be ignored ':

In the old Japanese edition of Sai-yeu-hi there is a picture

of the Monkey starting back amazed at the sight of a gigantic
Hand, emerging from The Cloud, which blocked, his road.
It is clearly "the Great Hand " which appeared on Israel's

behalf at the Eed Sea, (Ex. 14, 31. mg).

Besides this, it is a feature in the Shingon teaching of Kobo
Daishi, and is remarkable on the Irish Crosses at Clonraacnois
and Monasteiiboice. ^ Up to the 12th century it was the
only way in which Western Christians dared to represent
the Heavenly Father, the Ancient of Days, the "Aloha" of

the Nestorian Stone —the " Amitabha " of Mahayana Bud-

dhism ! The great uplifted Hand of Miroku in the depths of

Diamond Mountain measures 5 feet ! and means Protection.

Dr. Bichard (who translated the Sai-yeu-hi Epic) believes
its author, Ch'iu, was a convert from Taoism to the Higher
Buddhism — called Mahayana, the Greatest Way and —
"
" BY THEIR fruits YE SHALL KNOW THEM

is the infallible test given by the Christ Himself.

We quoted Marco Polo's account of the great Kubla

the Bain of His Law watered the 1 Deuteronomy '32. 2. In the

3000 worlds." ... Eoman Catacombs there
the Three children whom Nebuchad-
is a fresco of
Note that the Cross on the Stone
at Cho'Ang emerges from The Cloud nezzar condemned to the burning
and is surmounted by the tama and liery furnace, receiving Christ who, in
two Dragons. ' the Form of the Angel of the Dew,
Although Genzio's letter was writ- had come down to cool it by His re-
ten five years ere the Syrian Monks freshing presence. The East Syrian
reached Cho'ang, it contains remark- Office says that this " Another
" sp-
ably similar expres.sions to the rinkled the Dew on the faces of the
Inscription on the Stone which' was Martyrs and caused them to shine,
erected quite 150 years later. 2 Abbeys founded A.a 521, 548.
 !

18 SYMBOLS OF- '

THEv WAY ' —
Kaan's. charities originated under Buddhist influence ; i}ow for

the other side of the shield.

Under Gengbiz Kaan, so awful were the Mongol devasta-
tions—days of such unheard of horror and incredible slaughter,
that men thought the Judgment-hour had come. In one place
alone 900,000 souls were either butchered or dragged into
slavery with frightful barbarities such as those with which our
cablegrams have too well familiarized us during the past •

months.
" "
From the fury of the Mongols, good Lord, deliver us !

was a clause added to the English Church litanies for, in 1238

the dread of these Barbarians kept the Gothland and Friesland
folk from the herring fisheries off Yarmouth; —the very place
tso recently bombarded by those cultured rationalists, the
Germ-Huns
In 1245 over 40 peoples or countries had fallen victims to
the Mongol armies who, marching in closest massed ranks like
the Germans today, meant to conquer the whole world literally
and absolutely. Such, at least, were the terms of the will of
the reputed Nestorian " Christians," Genghiz and his son
Knyuk Kaan,^ the style of whose
Kuyuk, the seal ran, "

strength of Gob. God in Heaven and Kuyuk Kaan on earth,

the Seal of the Lord of all men," —
words strangely like those
" Myself and God, my Ally
"
of Kaiser Wilhelm : !

The very word "Kaan" meant "King of Kings," Sove-

reign of all the world !

Unheard of misery, starvation, slavery, and unspeakable

horrible infamies marked the Mongols' track as they swept like

a cyclone over India, Eussia, China, and even Korea, deluging

the lands with human blood. They were justly called " those
Devils "^ against whom the whole civilized world must stop
their own quarrels and unite.

1 Colonel Yule distinguishes bet- the Chinese Kaan is a generic term

ween Khan, the ordinary title of for any one ruling the empire.
Tartar chiefs, and the Mongol princes Callujy, pp. cxvii, n. 1 ; 504.
of subordinate realms, and Kaan, the 2 So, 800 years before, when the
peculiar title of the Supreme Chief of Huns threatened Rome and killed all
he Mongols. He says that among civilisation, St. Jerome wrote of the
 —FAR BAST AND WEST. , 19

Providentially for mankind, these fiends embraced Maha-

yana Buddhism and were transformed into the most Peace-
loving people upon earth* —from which claaracter they have
not relapsed^ —and it then became possible to walk in safety
from Korea to Eussia.'

In 1283 (two years after Kublai Kaan's invincible Armada

Avas " destroyed by the Divine Wind from Ise " when, of 3500
junks, full of 180,000 Chinese, Mongols, and Koreans, only .

men survived to
three escape to China and tell the tale), Ch'iu
Chang Chun reached the Mongol Court and besought Kublai
Kaan, the grandson of Genghiz,"* to desist from piracy, pillage,
and murder ; and that Great Kaan of Cathay listened respect-
fully to the aged Monk and commanded that his words should
be preserved and handed down to his own princely sons.
A Buddhist monk was appointed National Instructor, iCwo-
shi ^^ " Heavenly Tutor," to guide the people, and his

orders were received as Imperial proclamations."

It might be an experiment well wOTth the trial if the
Korean and Japanese Buddhists organized a Missionary-crusade
to the Neutral Nations who stand aloof and watch the deadly
strife in Europe without raising a finger to stop the Militarism

which, by its under-sea and aerial warfare, has transformed

that once happy Christian continent into an Inferno, — as well
as to those Nations who, rightly or wrongly, are now struggling
unto the death in the West.
" There is no barbarism now outside of Europe —the Bar-
barians are all confined to Europe," so wrote a Kassian noble-
man recently to me. He is a profound thinker, and also
knows Japan.

—
supreme calamity " those ferocious lias been felt even in Northern
—
beasts the Huns 1 " Thus doth his- Siberia."
tory repeat itself. 3 Griffis, " Corea, the Hermit
1 Cf. pp. 4 &nn. 1, 5 ; 13. Nation," p. 73.
2 Klapworth (quoted by Edkins 4 Some people identify Genghiz
C.B. p. 190) says " The wild nomads Kaan with Yoshitsune, a Japanese
of Central Asia have been changed adventurer.
by Buddhism into amiable and vir- 5 Edkins, C.B. p. 148.
tuous men, and its beneficent influence
 20 .
SYMBOLS OP 'THE WAY*,—

" Wbat," he asks, " if the Japai-iBse should now redeem

vtanldnd?"
Japan's courageous fidelity to the spirit of the Alliance and

her plighted troth from the outset of the conflict, both by laud
and sea, sweeping the German navy off Oriental waters and
making them commerce and travel, has earned the
safe for

gratitude of the whole British Empjre whilst her conduct of ;

the siege of Tsingtao —

killing and wounding as few as possible

of the foe, and refraining from loot, —has won boundless admi-
miration from all civilized races.

Catholic Belgium has played her part in the spi it of

Marco Polo's countrymen — those chivalrous Venetian sailors

who, in 1082, when captured by the Norman admiral Guiscard

(the greatest sea-captain of his day), and bidden make, p3ace
and cease to fight in defence of the Byzantine emperor under
penalty of having their own eyes put out, replied :
" Know
thou, Duke Eoberfc, that although we should see our wives and
children slain, we idll not deny our Covenants with the auto-
crat Alexius. Neither will we cease to help him, and to fight
"
for him with our whole hearts !

I have brought a mandara to show you —copied from one

in a little village temple of the Shingon-shu, on the shores of
the Inland Sea opposite Itsukushima, of the Signs of the
Zodiac' amidst which O Shaka san, wearing the triple Eain-

1 The Circle of the Zodiac, says The twelve clay tablets of the so-
Dr. Sayce, was known by the Sum- called " Creation Series " known to
rians in B.C. 4700, over 1000 years the Akkadians, Babylonians and
before Sargon the Great ruled at Assyrians, were numbered in acoor-
Agade. danCe with the 12 Signs of the
Through its Twelve Signs lay the Zodiac,
annual path of the Sun the God of — This number is associated also with
Light and Healing (Cf. Malachi 4.) Yakushi Nyorai and his Twelve
one of whose many names was Generals (Jap. Juni), and with the
Pisces, " the Fish of la " (see Infra, Apostles of Christ to whom He gave
ch. xl) another was the God of the
;
" all authority over all the Power of
;
Ferry Boat " and a third Murudug, the Enemy," Darkness, Disease, and
•
or Marduk the Eedeemer, which, in Death, (cf. Luke 10. 1 ff.
the course of milleniums, developed In this so-called "Astro-theology "
into the Japanese " Miroku." the unbiassed student will readily
The Lotus Essence (ch. XI.) speaks perceive the Primitive Revelation
'
of Seven great Shrines which are and Gospel Promise of Genesis 3. 15
Spiritual Ferry-boats to the Promised written in the stars of Heaven.
Land," N.T.H.B. p. 190.
 ,

-Sae east and west. 21

bow-halo, is enthrone! on a Lotus flower — (the symbol of Life

victorious over Death).

With it you can compare the account John Easkin gives

of the carvings on the great West front of St. Mark's at ¥enice
— (and also on Eeims Cathedral/ so recently destroyed by the
ruthless German gunners) —where, amidst the same Zodiacal
signs, the grand central Figure is that of the ascended Christ,
the Sun of Justice, throned amid the Stars, that same Oiie
" who shall return to give the Laws that ought to be " and —
which, therefore, must and eventually will be !

1 The Signs of the Zodiac are translation-that of Kumarija A.D. 400,

on the hase of the great Keltic Cross and, according to Dr. .1. Takakusu, is
at Monasterboice in Ireland erected " the very essence of the original."
cir. A.n. 913. and are frequent on- Marco Polo" edited by Colonel Sir
Norraan Churches in England. Henry Yule " The Djwn oj Modern
;

The Svastika in both forms i.e. of Oeography" Dr. Raymond Beazley';

the Eising and Setting Sun, is also on " St. Mark's Rest " and " Mornings in
this Cross. Florence" hj John Ruskin, author of
At the 13th century Cathedral of " Stones of Venice."
Chartres the Ascension is framed in " Hibbert Lectures " by A. H. Sayce
the Signs of the Zodiac. Prof, of Assyriology, Orford liast
;

Syrian Daily Offices, translated by A.

BlBI.rOGEAPHY : J. Maclean, Dean of Argyll and the
" AMission to Heaven'' by Dr. Isles, 1 894; Brightman's Liturgies,
Timothy Richard,) in Jap. Sai-yeu- Eastern mil Western, vol. 1. J89R.
ki." ; also New Testament of Higher Also Monks of the West ], 3, Count
Buddlmm in svhich the Hohekyo is Montalembert -and Chips from a Ger-
;

translated from the best Chinese man Worksho]) 1, 5, Max Mailer.

 !

^2
'

SYMBOLS OF 'THE WAY '

^ CHAPTEK II.

THE HIDDEN PALACE AND THE SHIP.

Appalling catastrophes which thrill the world when, despite

all human scientific skill, gigantic hners founder, e.g. the
" Titanic," through a submerged ice-berg in the Atlantic Ocean,

on ihe" Empress ofIreland" in the calm, fog-bound waters-

of the St.Laurence river,— swiftly followed by a world shaking
cataclysmic war of extermination whicb has turned Europe
into a shambles with millions on millions killed, wounded, and
famine stricken — surely gives the survivors pause to consider if,

ere such lessons pass into the swift oblivion of the Twentietb-cen-

tury-mind, it might not be well to travel back in thought some

1300 years to the era of Great T'ang in China, and to the
contemporary period amongst Anglo-Saxons at the other side
of the globe in the seventh century a.d. ?'

China's great spiritual classic ® 5^ 12, Sai-yeu-kl, —" A

Journey to the Western Heaven in Search of the Good Law "
—written by Kublai Kaan's desire to embody the teachings of

Chiu Chang Chun, a Taoist monk, fifteen years or ever the

" Divina Co^tmedia " saw' the light hi Italy, is better known
today in China, Korea, and Japan than are either Dante's im-
mortal Epic, or even Bimyan's undying allegory, the " Pilgrim's
Progress," in Western Christendom.
It vividly describes the visit of Tai-tsung —greatest of Chin-
ese sovereigns^ — to the nether-world of JigoJcu ^ (the
i|jj

Jewish and Nestorian Gehenna, Greek, Hadesf in a.d. G39.

1 At the end of that century ruled by an Asiatic and an African

Theodore of Tarsus, a Greek monk, — (Montalembert, vol. 3.)
aged 67, accompanied by an African 2 Tai-tsung's power was acknow-
deacon went to England and became ledged south of the Hindu. Kush and
Archbishop of Canterbury. So in- as far north as the Caspian Sea.
ternational and supernatural was the 3 Cf. St. Paul's words in his letter
spiritual fellowship in those days to the Philippians (2. 10, E.V. ang.
that the Anglo-Saxon Church was " The woi-ld below.")
 ^
i^
'A \

V,

^
 " :

<—PAE EAST AND WEST. ^3

Kiudly note this date for it was four years aftsr Alopen,
"a man of Ta-t'sin,'" with 70 Persian, Syrian, and
Ethiopian monks Eoman Orient,' bringing Images
^ from the
and the Old and New Testament Seriptures, reached Cho'
Ang (Sianfu)—and the identical year in which thp trans-
lation of that Divine Library, the whole Bible, was finished
under this same Emperor's auspices in the Imperial Library
attached to the Palace' which, founded by his predecessor,
contained 200,000 volumes and was the marvel of that age.
Thus did that grand Emperor "fertilize the Truth,"
defend the Paith, and by Edict cause the " Luminous Beli-
gion" to be proclaimed in the Ten: Provinces of China !
^

Komijo-ji ^ BJ3 # " Palaces of Concord, large and high,

Luminous temples of Spiritual knowledge," erected in his son
Kao-tsung's reign, "filled a hundred cities with joy and felicity

through the length and breadth of the land."

Now is it not an amazing fact that in practically every
Korean temple I visited this inscription is over the Oratory door
' Great, Bright, During Temple,"
^ f^ -^ ?
PJJ

Another historical fact must not bs iguored, namely, that

when the Three Han (Korean kingdoms) sent tribute in a.d.

622 Tai-tsung liberated all the Koreans interned in China and

commanded the young men to study in the Imperial University

at Cho'Ang (^ ^), and acquire the highest culture then

available, for it throws such strong light on the probable origin
of the Teachings illustrated in the frescoes at the contemporary
temples on Kongo-zan in Korea,' the chief of "which still bears

1 Nestorian Slone. evidence, Assemani etc.;' (Gibbon's,

2 Four of these monks were black Decline and Fall nf Roman Empire,"
Ethiopians. eh. 47. n. 2., l)ent's Everyman's
3 Thirty eight years before, in Library).
A.n. 597, St. Gregory the Great sent Tai-tsung was quite as true a
Augustin from Kome with 70 monks Christian as Constantine the Great,
to convert the barbarian Anglo-Saxons three centuries earlier in Europe,
iri South Britain. whom (Dean Stanley says) " the,
4 A Millenium before King James Eastern Church canonized .as a Saint
VI. did similar work at Westminster ! equal to the Apostles."
5 " The Christianity of China 6 Nestorian Stone.
between the 7th and 13th century is 7 In a.d. 606, Tori bushi, (grandson
invincibly proved by the consent of of Shiba Tatsu r]®^^ of Nanking,
Chinese, Arabian, Syriac and Latin the first Chinese n)issionary from
 24 SYMBOIiS OF 'THK WAY ' —
tlie name ;g ^# Chang-An-ssa, {Jap. Gho'-Ang-ji)— i e:

Sianfu temple.*
We need not dwell on the terrific sufferings in tbe hells
behind the Dark Mountain, more correctly
or, ^ ^ jEi abodes
of demons, ti yu M ^, "earth dungeons" (Skt. 9!a rate)—

which St. Jude describes as "blackness of darkness,"^ and

which The Christ said are " prepared for the devil and his

angels " ; —although some of thei]: names, such as the "Ton-

gue-pulling hell " f the Grinding hell " (for all sorts of dis-

loyalty, disobedience, wickedness and hypocrisy) ; the " Tear-

ng -on-the-Wheel hell " (for every kind of unrighteous,
tr€achero\is, and deceitful speech) ; the " Unmasking hell,"

that for using false weights and measures, cheating the ignorant
and bringing misfortune on the helpless ;
—(Abi, the lowest of
all,'' being reserved for those guilty of filial impiety^) —might well
arrest our attention, for they not only resemble those in Amenti

described in the Egyptian " Pilgrims' Progress " the " Booh —
o/ i/je Dea(Z " (which the some 4000 years B.C., col-
priests,

lated from the texts incised on the Pyramids) and those em- —
bodied from^ all ancient lore" in the "grand Epic given by Dante
to the Italians in their own vernacular, a.d. 1300, but were also,
Korea a.d. 525, and nephew of 2 Jude 13; Matt 25. 41. Maralca' '

Shimane, the flr.st Buddhist nun in is also mentioned on the Nestorian

Japan, who went to Korea to receive Stone as " ckstrm/ed'by Messiah."
lier training from Monk Eben), built 3 Note that Bunyan in " Pilgrim's
Koncfo-ji temple for the Japanese Progress " describes Mistrust and
Empress Suiko. Timorous being burnt through the
Tori carved for Shotoku Taishi a tongue for trying to hinder Christian
Sbaka Trinity out of one block of on his journey.
wood. Bearing the date 600, it is 4 In Korean pictures there are 10
preserved at Ilorinji. In 625 he Hells each ruled by a King, with
carved a similar Yakushi Nyorai whichwe may compare Christ's words
Trinity. in Matt. 19 : 28.
1 Mr. Beal in his v.aluable hand The number is augmented in China
book " Buddhism in China," informed to 18 Judges, with Yama as chief
the Christian world, over 40 years Assessor (p. 37).
ago, that "the Buddhist Service was 5 Contrari-wise, filial love is
brought to China during the T'ang powerful to save parents' souls out of
dynasty, i.e. about the sixth century Hell.
.—which date would be in agreement 6 In the (Syrian) apocryphal, i.e.
with the acknowledged existence of a non-canonical. Acts of Thomas the
Christian Church in Malabar, i.e. of souls wallow in the mire, are hung
Syriac or St. Thomas Christians." up by their tongues over a chasm for
In It there are points of agreement slander, whilst thieves and covetous
and strong resemblances to Early are suspended by the hair and hands,
Christian liturgies. or by the feet with head downwards.
 — ,

—FAE EAST AND WEST. 25

alas ! a vivid- picture of the torments inflicted by the Komari

Emperor Dioclesian in the Near East early in the Fourth
Century {Eusebius, bk. viii. c.-70) and by the Persian King
Sapor II. for some 40 years upon those whose spiritual des-

cendants came three centuries later to Sianfu.

Suffice it to say, the Chinese emperor, profoundly moved
thereby, carefully noted all he saw and heard in " the Eegiops
of the Dead," and that on quitting them Judge Tsui, of the

Eeng Tu office in Hades,' thus counselled him :

" When your Majesty returns to earth, you must on no

account forget to found the great Guild of All Sotils for
the salvation of those who die on land or sea, and the jrescue of
all orphaned, lost and homeless souls," for if there are no. com-
^
plaints in hell, then the people on earth shall enjoy themselves."
To the amazement of his widowed Empress,"* the terrified
Palace ladies,^ and Ministers of State, Tai-tsung, having lain
dead for three days and nights, was heard knocking on his
coffin and crying aloud, and, on his release,, returned to earthly

life and resumed his Imperial duties.

For forty-nine days a great religious Festival was held

in the old capital of Cho' Ang during which H'uen-tsang," the
exactly as we see in the Buddhist living flourish and the dead have
pictures of Jigoku. joy-"
1 Amongst the papyri of Oxyrhyn- 4 This is according to Sai-yeu-ki,
chus in Egypt, a precious fragment has but I am not aware that the Em-
just been found by Messrs Grenfell peror had taken a second wife for
.and Hunt in which Philo cites the when his Empress, Ch'ang Sun, (one
story of Croesus, and says, " In truth of the noblest women rulers that ever
no unjust person is allowed to go un- lived, and " whose siknt influence was
nished, but he pays the fitting penalty; immense ") died, the year after the
if not liere then in Hades with better Syrian monks' arrival, her broken-
Judges who are freed from the hearted Spouse built a high Tower
chains of the body, and who judge, near his palace from which he could
with their souls, naked souls whom gaze, upon her distant tomb.
they see disthictly through and If this be true, it is only natural
through." that brooding over hjs Consort's
2 Note that St. Gregory the death in the light of the New Teach-
Great (p. 23 n. 3) who died a.d. C04, ings from the West should result in
shocked at the idea of an eternity such a vision.
of vengeance and torment, was the 5 Tai-t'sung had previously dis-
first in Europe to preach the doctrine missed 3000 of these Court ladies,
of Purgatory publicly, and to make G The AaXe given in Sai-yeu-ki does
it an article of Faith Sacred und not tally with the historical fact that
Legendary Art, p. 316. at this time Huen-tsa,ng had been for
-3 Exactly as the Nestorian Stone _s6me years absent in India,
says is the result of prayer : " The
26 Sl'MEOXS OP ' THE WAY ' —
leading Budd-hist authority then in China, gave outlines of the
sutras and told of the multitude of erring souls on Earth who
had lost The Way, arid whom he longed to guide back into
the Truth.'
On one such day Kwannon Daishi, the Heavenly Teacher ?
being sent down by the Celestial Euler, joined the audience,
disguised in poor garments, so was not recognized when she

cried aloud, " Huen-tsang ! "you have only explained to us the

early Hinay ana "teachings (Pi'iinitive Buddhism, Sho-jo), /]•»
^)
which cannot save the dead. Now tell us of the Higher Bud-
dhism, the .great Mahayana Ship which takes the dead to
'

Heaven,' saves men from grief, and gives them Immortal

"
Life without requiring Ee-birth into this world !

After this,, in response to the Emperor's call for volunteers,

Huen-tsang—being given a White Horse * — started on pilgrim-

1 Thisagrees withtheii/e(pp. 6,7j image of Mikoku in a.d. 67, copied

14, W, 20), for Huen-tsang,noted for from that very famous one in Talila,
his saintly appearance and command- the capital of Udyana, " From the
ing everywhere won so
presence, setting up-of which, rather over 300
much love from the people, and.high years after Buddha (Gautama's)
respect from the Governor of —
Nirvana the streams of the Good
Szchuen, priests and other officials. I^aw began to flow Eastwards." Cf.
He says himself that " being afflicted Travels of Fa-Hien p. 26, note from
because the sacred books of Buddha Chinese history Ming Ti pen-niu-
were imperfect and not always in chouen, by Dr. J. Legge Buddhist
;

—
agreement forgetful of comfort and Records, vol. 1 pp. xxx, 128 to 238
—
regardless of danger he swore to go and notes, 1884; and Life of Hwn-
to the West to seek for the Law faanj, pp. ,S], 66; Beal. Indian Pan-
bequeathed to the world by Nyorai." dits in the Land of Snow, Sandras Das ;

It is significant that, having passed and Chips 5. p. 193, Max Miiller.

Tun-ttwang, he found himself alone The original image in Udyana
on the edge of the '" Desert of shifting —
stood /aejng the West, i.e. "towards
sands," deserted by liis novices and — .Jerusalem " , (cf. 1 Kings 6. 29, 30,
at his.wits'end, so he cried fervently 41-43 ; Daniel 6. 10,)

unto MiROKU in his trouble and In this position the life-sized statue
besought Him to find a Guide. of the young prince Jovo Rinpoche
2 Johnl4.26;15. 26;16. 13. stood in the basilica, .To Kwang,
.3 The Nestorian Stone of Witness " God's House," which King Srong-'
erected a.d. 781, Jdeseribes this Great tsan Gampo built to enshrine it at his
Ship of Mercy, launched by Messiah, new capital of Lhasa in a.d. 641 when
in which both Quick and Dead sail brought by his bride. Emperor Tai-
safely to the Bright Palace. tsung's daughter Wen-tcheng, in her
4 Eev. 6.2; 19. 11—14. Pe-ma- dowry to Tibet, i e. Tu-fan (p. 16 n. 4).
sse, fl,l|# "the White Horse temple The .Jewish Synagogue at Kaifeng-
was erected by Emperor Ming-ti at fu in Honan also faced West
IjOyang]!for Kasyapa Matanga and (" Chinese Jews," p. 10 M. Adler),
;

Dharm Ananda, the two Bnddhist and " whilst European Jews pray
monks from Gandara, who brougTit Eastwards those in China turn to the
sutras and a sandal wood slandifig —
West towards their Land ; " {Tlie
 t?

s
i

^^%i
J^S?'. SB

o w

S
^
•A

g I

s §
-I-**

—PAR EAST AND WEST. 27

age to the Western Heaven in search of the holy Mahayana

writings of the Great Way of Salvation ; and received from
Kwannon . in the form an a,ged woman ^
of a Crown of
Thorns, i.e. the Tonsure,^ and the Gospel Eobe of Blessedness
{i.e. Jcesa
^ ^, or cassodk.)
Thus far the Chinese Epic and the Japanese illustrations
thereof.

A few years later (as the old Japanese Chronicle records) the
Bon, had spread to Nara in a.d. 647, 657,
All Souls' festival

and 659, together with the erection of a model of Mount

Suraeru ^^ ;J;.^

Less than a century after that a yoirng Chinese Court

artist named Wutaotze 5 JE ^ (Jap. Godoshi, d. a.d. 749)—

painted the Torments of Purgatory with such marvellous realism
in the Cho' Ang temples — thus powerfully visualizing the Unity
of that Faith *
which the Syriac monks and Aiaogha Vaji-a,

the great Indian teacher, were busily preaching in conflicting

languages — that thousands of Chinese spectators, terrified there-
by, repented, forsook their sins, and led new lives.

Thus the Ulambana ^ BW ^ ° o"^ Bon festival, was

Jews in China, pp. 25, 26, Consul vara (Kwannon) who "from of old"
Finn, 1843.) appeared on earth in various places
According to Later Han Annals, and under many forms. Eitel, jfaiirf-
A.D. 25-120, Tsai-yin, the Chinese hooh to Chinese Buddhism p. 23.
high official sent by Ming Ti to 2 There is no tonsure in Hina-
the West in search of the Golden yana.
Buddha whom lie had seen in vision^ The tonsure and monastic habit
joined these Gandara monks at together were known as " the Pen'-
Khoten, and on nearing the Chi- tence," (Monks of the West. ii. 106.)
nese capital causei the image to In Greek the tonsure is ave^avoz
be put on a White Horse— hence ^own. In the Eait Syrian Offices
the name given to the monastery, .<
xhe Holy Spirit weaveth their
Peima-sse. crowns " (i.e. of the faithful and
The memory of this incident is martyrs) is so frequently said that
enshrined in the Japanese Alps where we must not overlook its significance,
O Henge," the Great Lotus Peak," nor that "the Kobe of Grace" is also
rises from the .Japan Sea-shore in a "woven by the Holy Spirit" p. 213.
cluster of peaks resembling a Lotus ,smium<ji, ii., 230", n. 3 251. ;

blossom, the highest o£ all being 4 So, Mestorian Stone tells that
Hakuba-zan, " the White-Horse in Tai-tsung's reign, whilst the ChrLs-
peak." tian Scriptures were being translated,
1 Cf. "the Aged Woman" in — " the Court listened to and deeply
the earliest Christian allegory, the pondered over the Doctrine, and
Vision of. Hernias, (who is explained understood the great Unity of Truth."
to be •'
the Holy
and the- Spirit 5 The monk Dharma-raksha
Church of God,") with Avalokites- a native of Tokhara, — the. Yuetchi-
 —

28 SYMBOLS OP ' THE WAY '

popularized in China by Amogha Vajra^ 'T* ^^ H'J ^^°'

during his 55 years' stay there, endeared himself to three suc-
cessive T'ang^ Sovereigns (one of whom forbade .his return

to India !
) and was their tried friend, counsellor, and
baptizer.
Amogha (known in China and Japan as Fuku-Kougo)
reached Sianfu in 719 A D. with Kongochi ^ PijlJ ^ (Vajra
Bodhi) whom he succeeded as Mahayana Primate. He was
therefore contemporary v/ith the Assyrian, missions whose lead-

ers, ever since their arrival in a.d. 635 and 744, the Chinese
Court had equally honoured, gifting them with the same Im-

Getae kingdom —
introduced the adorn the church walls besides plac-
Ulambana into China in the Third ing the portraits of the five T'ang
century, A.D. 265. and translated the sovereigns therein.
Ulambana svtra which " gives to the Huan-tsung was surnamed " Em-
whote ceremonial the (forged) autho- peror of the Perfect "Way."
rity of S'akya Muni The whole Su-tsung, A.D. 756-762, " aided by
theory with its ideas of intercessory the Great Good Spirit," rebuilt
prayers, priestly litanies and re- Syrian " luminous temples in five
quiems, and ancestral worship grafted cities," and, together with his sub-
upon Confucian ancestral worship is jects,was greatly blessed.
entirely foreign to Ancient and Sou- A Buddhist monk, I-sz, from Ea»
thern Buddhism." Eitel, pp. 183, jagriha on the Ganges received the
185-6. highest rank from Emperor Su-tsung,
1 Amogha, like Columba and the
great Monks of the West, was an
—
and (so the Syriac Stone records)
was " the great benefactor of the Lu-
indefatigable translator and copyist minous Beligion, practising its discip-
of sutras. Like Buddho Si'mha (p. 5) line and, yearly assembling them
Amogha Vajrabrought Mikkyo, from four Churches, he engaged its
Doctrine of the Divine Friendship, priests for 50 days in purification and
from India. He was devoted to preparation."
Hoke-kyo which, as Dr. T. Eichard Hence, it is pretty clear that
(that great scholar missionary who Amogha Vajra, who diied 774, was
studied Buddhism for 40 years in equally intimate with the Syrians.
China,) so ably shows in his " New Tai-tsung, A.D. 763-780, "walked
Testament of Higlter Buddhism," is in The Way of the silent operation of
' the verv essence of the Christian the Spirit." The friend of peace and
Gospel and therefore a Gospel of full of mercy, he befriended Buddhists
great Hope for the millions of Asia, and Christians alike and favoured
in Asiatic nomenclature." the Messiah-teaching.
2 Namely, Huantsung, a.d. 713- This " Virtuous Emperor " was
755, tbe greatest T'ang emperor after succeeded by Td-tsung in' .whose
Tai-t'sung. second year the great Stone of
Undfer him the Syrian Church re- Witness was erected a.d. 781 by the
covered [the prestige lost under the Syrian monks. It mentions his
-persecuting Empress-dowager Wu- " vivifying influence." He greatly
tsihtien (a lapsed Buddhist nun who — favoured the Messiah-preaching.
was the previous Emperor's concubine This was the Emperor who Wel-
and. on his death usurped the throne); comed Kobo Daishi in a.d. 804, and
and Kiho, a new priest of Great his successor was loth to part with
Virtue, arrived in 744 from Syria. •the Japanese monk.
The Emperor composed mottoes to
 ! ! "

— FAB EAST AND WEST. 29

perial purple robe'- aud high official rank as right hand " Sleeve
advisers," to, the Emperor.
No man can have two " right hands," neither ca,n there

be two suns in the sky, nor two rulers in a country

Most foreigners are acquainted through Lafcadio Hearn's
writings on Japan with this beautiful Bon malsiorl ^^^
which is yearly celebrated on three July days^ when the dead
humans return to earth together v/ith the souls of deceased
horses, cats, birds, dogs, and I have even known an instance
of a pet rat

Food-offerings are reverently set in expectation of their

welcome visit whilst, alike in their old homes and at special
temples, the monks intone certain Buddhist Scriptures in
behalf of both animals and men — " the Whole Creatiok "

of the earliest Christian Gospel (that of St. Mark), and of

the Apostle Paul's letter to the Romans (8. 22, 23) which the
Chinese artist Godoshi set forth so exquisitely in his picture of

the~ Nehan where All Creation, down to the very gad-fly,

caterpillar and snail, mourn Shaka-san's decease.
On the third night of Bon, lights are lit around the
graves and in tiny paper boats launched on streamlets, riv«rs,
and ocean wave, to speed the beloved dead back to the -Spirit-

world of Gokuraku j^ ^, the Land of Perfect Joy.

Especially significant are the immense Bon-fires on the

hills around Kyoto (Heian-jo ^^^, founded a.d. 793).One
'"
built like a Chinese Junk is called -"the Great Ship of Light
—another is a huge torii ^^ '
or " Gateway of Light

1 So, likewise, the Syrian monk ponds to the Jewish Day of Atone-
Alopen, and Huen-tsang, the Chinese ment on which prayers for the dead
Master of the Law, were welcomed are a special feature.
by the great Kajah Silya-ditya with 3 Cf. p. 26 and n. 3: I read
equal honour when they respectively in Mission News that on returning
visited his capital, in India Alopen— from China in 848 Jikaku Daishi
in 639, and Huen-tsang some years (Ennin) built a magnificent temple
before. on Mount Hiye whose roof— still
2 Cf. the European observance of visible— is in the form of a Chinese
Hallow E'en, All Saints, and All Junk. If so, then both Tendai-
Souls on three succesive days in shu and Shingon were influenced by
autumn^ the Message of the Great Stone at
The O Bon, celebrated on the some Cho Ang.
15th day of the 7th month, corres- , 4 P. 15 ; cf. John 10. 1,9. ,
 " —

30 SYMBOLS OF 'THE WAY' —

(Dai-Mon ^f^y hehte which stands a Beacon-fire whose
illmninated ideographs spell "the ^scret Hidden House "^
(i.e. of gods aod men).
For 1100 years theise Bon-fires have been kindled as
instructed by Japan's great civilizer/ the Abbot Kobo Daishi,
on his return in a.d. 806 from Chang- An.
As at Bagdad on the Tigris (a few miles north of Ctesi-
phon in Parthia), aud in Brittany —
to which the Keltic monks

who fled from the Saxon invaders of Britain brought Early

Christianity before King Arthur'' and his Bound Table knights
sought for the San Grael —customs identical with O Bon are
still observed in behalf of the Persian sick,^ and of All Souls
in Breton commemoration," it is surely a sympathetic link be-
tween the Far East and the then Far West which merits
thoughtful investigation, and the more so as in Hinayana there
is no Bon'?''

In A.D. 633, i.e. just six years before the Chinese emperor
Tai-tsung visited Hades (as told by the author of Sai-yeu-ki
who, no doubt, founded his Epic upon historical fact), the
Venerable Bede relates that an Irish monk named Fursey,

1 The character -jz dai alone 3 A careful study of " TAe ii/on,/i;s e/
measures 510 feet by 360 feet by 228 the West", shows that their work,
feet —
a proof of the importance at- like that of Kobo Daishi and Gyogi
tached thereto ! Bosatsu, largely consisted in teaching
2 This was the name of the Great the natives to bridge rivers and make
Pyramid in Egypt on whose top was highways, etc. thus opening the
a Table of Offering spread with the countries to civilization.
" Bread of Vision," or "Kevelatioh;" 4 Crowned A.r>. 516.
(t. e. Shewbread, or Presence Bread 5 Stones crying out, p. 52, L. N.
in the Hebrew ritual, Ex. 24. 11; Ranyard, 1 865.
25. 8, 30. B.V.) which "Set forth" 6 Montalembert quotes a Breton
the Twelve different Aspects of the monk of the 17th century that "the
Divine Being. Cf. also, Luke 24. Sun has never lighted a country
30, 31 ; 1 Cor. 11. 26. where for 1300 years the True Faith
Josephus describes three things in has been held with more constant
the Jewish Temple, " very wonderful and unchanging fidelity.
and famous among all mankind," 7 The Christians of St. Thomas an-
which were set before the Most nually commemorate their dead rela-
Secret Place, viz., the Golden Candle- tives with great solemnity, in their
stick with its 7 lamps, signifying the houses. No strangers may be present.
7 planets ; the Incense Altar and the ; This custom has tended to cement
Table whose 12 loaves signified the these ancient Christians together for
Circle of the Zodiac and the year, so many ages in the midst of Paga-
(Wars 5. 5) ; see ante pp. 20 and n. 1 ; nism. Indian Church Histani, p. 101.
21 and n. 1 ; Heb. 9. 1-3. Cf an(6 p. 29. n. 2.
 —FAR EAST AKD WEST. 31'

singularly virtuous both in word and deed, fell sick and " quit-
ted his human envelope, the body." '
-

The Angels carrying him aloft bade' him look down and
he saw four fires consuming the world he had left, viz.
Falsehood, Avarice, Discord, and Impiety of the baser sort
which scrupled not to defraud the lowly and feeble.
He also saw devils flying through the fire and raising
conflagrations and wars against the just; and wicked spirits

bringing accusations against himself.

The fire spreading alarmingly near, Fursey's Angel-frieud
re-assured him :
" What thou hast not kindled will not burn
thee, although it be terrible and mighty."
The Chinese Yu-U-chih-pao closely corresponds to this
teaching, viz., " The hell that is ruled by the Judges of the
Dead is no other than the hell that is within your own heart.
If there be no hell within, the Judges of the Dead will have no
^
hell for your hereafter."
The same truth'' caused the Flemish monk, Thomas a
Kerupis, in a.d. 1441, to call his world-famed book " TIm
Harmony of the Inner Life ;
" '
which is also the verity

symbolized by the svastiha, i.e. manji.

When bidden return to earth and " declare to all the need
of EEPENTANCE," Fursey shrank from his body as from a
strange corpse, but the Angel bade him recognize and resume it.

In Sai-yeu-Jci also, Huen, the Imperial messenger, when

in the Cloud-ferry Boat was greatly alarmed at seeing a corpse

1 Dante calls the body "' the swath- is the antithesis of modern Kutlur
ing band that death unwinds of. the ;'.' expressed in the German Hymn of
cere-cloth or grave-clothes of Laza- Hate. Monks, 2. p. 214 cf. p. 2*5 ;
'

rus,John 11. 44. n. 1. .

2 The British martyr-prince 3 In Pilgrim's Progress, also, Mr.

Kadoc (who resigned his Kingly Great-heart say.s : " We need not be
rights and vast domains and became so afraid of this Valley of Humi-
a monk) early in the 6th century liation ; for here there is nothing to
taught that " Love is Heaven and hurt us, unless we procure it to
hatred Hell " and that " Conscience
; ourselves ; " i. e. the fruit of our own
is the Eye God within the Soul of
of doings which the common folk
man." "The true King is the King attribute to some foul fiend, or evil
of himself." spirit. Cf. p. 25. n. 1.
He composed " Kadoc's Hymn of 4 Later known as the " Imitation of
Hate " against all that is evil, which Christ
"
— in Japanese, Sei-han iftJE-
32 SYMBOLS OF ' THE WAY —
floating in the stream; but his Angel-Pilot said smilingly,
" Master, don't be frightened. That corpse is only your own
"
old body. I congratulate you !

'

After Fursey's spirit returned to his body, it is said that. at

the bare mention of his vision he sweated, even in the sharpest

winter weather, as though in the fiercest summer heat.

This monk founded many double communities of Monks

and Nuns jn England.
With regard to the Judges in the Ten Hells I may observe
in passing, that in the Diamond Mountain temples and else-
where in Korea, their images are seated on each side of the
gracious Jizo Bosatsu, —a fact worth noting as writers on
Chinese Buddhism assert that irj Ti-tsang's presence^ these
^
Judges invariably stand !

According to the Cho'ang-ji tradition, the hair of Jizo

when in Jigoku must always be painted green? This is a

noteworthy co incidence for in Christian art Green, being the

colour of the spring-time, resurrection, and hope in Immortality,

is the special symbol of Purgatory, whose punishments are

remedial —not final ; and at Kegon-ji Yakushi holds a green
Medicine cup.
I will not now enlarge upon the subject, but it occurred to

1 " Ti-tsang " flfe^ is the Chinese built between IVhien's visit and his
and Korean pronunciation of "Jizo own to India) —
Huen-tsang noted a
Bosatsu." At Sokoji aniSenganjiin Statue of Miroku on the right and
South Korea, Jizo has a distinct one of Kwannon on. the left,
equal-armed Cross instead of a 3 The usual colour of Buddha's
/S^asitte on His breast. hair is that ot Grapes, purple, which
2 sweeping assertions
Similar some say are actually the so-called
are made as to the position of Dai " curls " on His head.
Seishi and Kwannon on either side In the Syrian Offices He is described
of Amitabha namely, that Dai Seishi
; as " The Blessed Grape," doubtless
"
—
(who in Korea is sometimes replaced with reference to " the True Vine
by Miroku, and sometimes by Jizo of the Fourth Gospel.
Bosatsu, or Yakushi), is " always on At Nara the throne of Yakushi is
Amitabha's right hand." This is true bordered with a Grape-vine; and at
in probably the majority of cases but, Seoul I found in the Museum a
both in Japan and in Korea, Dai Chalice of a Lotus flower resting on a
Seishi is often represented on His Lotus leaf and around it a Vine with
left, and Kwannon on the right hand. —
Grape clusters in relief always a Eu-
Huen-tsang identified Dai Seishi charistic symbol ; — also at Sengan-ji,
^Ig'ig with Miroku 311!| in his writ- a beautiful frieze with a Vine and its
ings ; see Buddhist Becords pp. 2. 47, fruits, which is remarkable as that
153 ; and I/ife (Julien's translatiorl). part of Korea is not suited to grape
At Bodhagaya (the great temple culture.
 —

-rAB EAST AND WEST. 83

myself (and to a Eotiiari priest whom I consultea) that the

Ten Jtiages correspond " to the Apostles who, according to
Christ's words in the Gospel, are to judge the tribes of
TsRAEL ^ in. the Age to come.
Frequently in Early Christian art Ten Apostles only were
represented—Peter, who denied his Lord, and Judas,, who
betrayed Him, being omitted.^
^
Turning again to Bede's " Ecclesiastical History " ' we
find " a, memorable Miracle " recorded, '•
like those of former
days, which was wrought in Britain to save the living from the
Death of the Soul."
A man of Northumbria who, with all his household, had
always led a religions life fell sick and died in a.d. 696.
Next morning he suddenly revived and sat up, and those
who watched around his corpse in tears fled away terror-struck
leaving his wife, who loved him best, alone in great fear and
trembling.
Comforting her, Drythelm said : " Fear not, for I am
now truly risen from death, and permitted again to live among
men. However, I must not live hereafter as I was wont, but
from henceforth very differently."

He
then retired to Melrose Abbey * and received the
monastic tonsure—" the Hat of Spikes " bestowed by Kwan-
T!on°in 8ai-yeu-ki allegory,^ — "the royal Diadem of spjked

1 Cf. Luke 22. 29, 30 ; Matt. 24. the baptismal ewer and a Willow
44 —47. The Ten tribes of Israel are grows near by. But what struck
dislinet from the two of Judah who me as quite unique was the Tonmre
rejected and crucified Messiah. on Her head !
»•

Christ declared His mission and The ceilingof the hall was simply
that of His Apostles to be to "the covered with White Cranes; symbolic
"
lost sheep of the House of Israel ; of Immortality. " Whit Hern " i. e.
(Matt. 10. 5, 6; 15. 24; cf. also White heron, Crane, was the name of
23. 37-39). 'Ezekiel 37. 16-19— dis- the first monastery founded in North
stinguishes very clearly between " the Britain by Ninian whom Damasus,
Stick of Joseph, which is in the hand the Eoman pope, commissioned A.p.
of Ephraim, and the tribes of Israel 397 as Apostle to the Picts.
his fellows," Damasus was the enthusiastic res- .

2 Hulme's Symboliim pp. I5. 198. torer of the Catacombs and doubtless,
3 (Every Man's Library). enthused Ninian, who was a student
4 .Familiar to readers of Sir at Rome, with his discoveries. These
Walter Scott. White Cranes were lately found in
5 At Sokoji, I found Her picture the Christian Cemetery at Antinoe
in the Kwannon-hall. Seated on a in Egypt. '
,

BocksuiToundedby water, She holds' ' 6 In the Japanese edition this

 —

34 SYMBOLS OP 'THE WAY '

thorns,' jewelled -with blood " of the Catholic Faith/ —and lived

in such extraordinary contrition of mind and body that,

though his tongue was silent, his life declared that he had seen
many things to be dreaded, or coveted, of which others knew
nothing.
One such sight was the Ice-hell which, he declared, was
harder and colder than the river Tweed wherein he daily

bathed to cool his passions.

In terms akin to those of Dante and the Chinese Emperor
this Northumbrian monk told of the awful torments " the
innumerable multitude of deformed spirits " ^ suffered, and hoW
he silently followed his Guide through the smoke and thick
growing darkness of that " Hidden Place." '

This Guide wore a bright garment. His face shone, and

when dark spirits from the fiery abyss rushed forward with
burning tongs and beset Drythelm on every side. He drew
near, like a Bright Stae^ shining in the dark, and. put those
evil ones to flight.

Emei-ging from the stifling darkness into an atriiosphere

of Clear liight (Jap. :3^ fj^ Komyo), they reached a huge
seemingly impenetrable Wall and, somehow, found theniselves
oh its other side in a vast, delightsome, field, full of fragrant

flowers,^ whose delicious sweetness immediately, dispelled " the

stink of the dark furnace " which had pierced our dreamer
through and through.
The Light therein exceeded the brilliance of the Noon-
day .Sun, and in its flower-filled Garden were the joyous man-
sions of the Souls in white — " beautiful young folks, so bright

spiked hat is depicted as a Crown or Emperor Tai-tsung's visit to Hades,

garland, Cf. p. 27. n. 2. by the Taoist author of Sai-yevrlci.
1 AbW Fouard ; also Gibbon's
. 3 Cf. pp. 22 and n. 3 30. ;

DecZine, V, p. 110, n. 2. It signified 4 Edkins describes a Chinese

Kejection. picture of Ti-tsang asleep. A Star
Pra Angelico, in his famous fresco shines from His head and beside Him
at Florence, shews tonsured monks are two youths impersonating Joy
ascending the Hill of Paradise being and Eest.' (Cf. Bev. 22. 16).
crowned with Eoses by the welcoming 5 "Fragrance" is a marked fea-
Angels. ture in Dante's Pmgatorio, and in the
2 " Deformed spirits " the iden-— Persian Avesta.
tical expression used in describing the . ,
 —FAR EAST AND FEST. 35

and merry " *

—who had departed the body
, in good works, but
were not so perfect as to deserve immediate admission into
Heaven.
The Guide explained that the Dreadful Vale of scorching
fire ^ and piercing cold, which they first visited, was reserved
to punish those who neglected to confess and amend their
crimes until* the hour of death but eventually confessed and
repented.
" These," said He, " shall all be received into the Kingdom
of Heaven at the Day of Judgment ; but many are relieved
before that Day by prayers, alms, and fasting of the living, and
'
more especially by Masses."
I have described somewhat fully this Northumbrian
mfink's vision, 67 years after the T'ang Emperor's similar
experience, in-the earnest hope that the striking parallels be-
tween the Contemporary Teachings of Moral Eetribution in
Christianity (Neo, or Higher, Judaism) in Western Europe, and
in the Mahayana, (Neo, or Higher, Buddhism), in Eastern
Asia, may not be lightly set aside as " mere. coincidences," but
rather impress you with the importance of studying Compara-
tive Chroiiology.

"A Chinese scroll-picture (Jap. kakemono) which reached

me from near Peking, represents the Descent into Jigoku
ii W. (Hades) of Ti-tsang Pusa MW.^M
"^'i^er whose

jurisdiction Hell is. But He is the Conqueror rather than its

Euler.*
His name in Chinese signifies " a boundless Treasury of
Grace"—the " Store of Great Mercy."

1 Note that Tushita, ^^^ the "Gospel" was "a right merry, joyful
Heaven of Mirotoi, the Buddhist sound."
Messiah, is distinguished for its mirth 3 Mandara of the Heavenly Choir
and merriness, as in the vision of coming to welcome the soul of
Asangha PSf ff flni, the " man of Gan- a believer are votive offerings to
dara," concerning his departed friend Japanese temples in the soul's behalf,
Buddho Simha, the Apostle of the and often placed round the bed of
Huns in North China, (pp. 5, 6). the dying.
2 Cf. the German "feg-feuer," 4 Edkins, C. B. p. 346; Buddhist
scouring fire. - China p. 196, E. J. Johnston, 1913.
So, the old English meaning of
36 SYMBOLS OF ' THE WAY ' —
Seated ou a throne is Judge Tsui, the wise counsellor of

the Emperor Tai-tsung at the Gate of Hades (p, 22J.

All around are captives enduring tortures incurred by
their own misdeeds/ and in their midst is the All-gracious

Figure of the world's great Burden-bearer, Ti-tsang, —the

Friend of helpless, orphaned souls, and Protector of little dead
^
children, and " those who are very tired,"

Clad like Buddhist monks in "the Gospel -Eobe of Bene-

diction,"" with the Guide's (Jap. Shalcujo ^ j^y Ahrm or
" Soul-awakening staff" ^ in the left hand. He pleads for a

wretch around whose neck the cangue has just been screwed,^
and extends to him His right hand with a Lotus-petal * the —
great Symbol of Victory over Death, of Purity over Corruption
in " the Wonderful Law " of the Lotus Teaching (Jap. Hoke-hjo
V'i ^ i^),' which is " the Bible of Eastern Nations north of
the Indus river, and the Cream of the Revealed Doctrine."
A striking Japanese maJcemono found in Kyoto shows, like

many Korean pictures, the Judgment-throne of Yemma O

1 "Be not —
deceived he that 5 In the " Purgatory of iSi. Patrick"
soweth to his flesh shall reap corrup- the prisoners wore heavy collars of
tion-" etc. Gal. 6. 7, 8. red hot iron.
2 At Fudozaka, the hardest part Origen was loaded with chains and
of the climb to Koya monastery, are also wore an iron collar when In the
two images of Yemma and Jizo side lowest prison in Egypt.
by side. Though differently named, rphe Cangue is, of course, the
they represent One and the Same, Chinese wooden punishment board.
^q'^5"
„ ,^ tin *j, rni, -Dr. Stein found similar pictures in
3 Japanese kisa The /~i
Ca-
^^. ^y^^^ j^^ ^^^^y^^ cave-temples at
thohc missionary John deMarignolU
Tunhuang wl,ich he dates- to the
observed that lu Chma this robe w^ x'ang period. It is utterly foreign to
^"'"'" '°''- ^"'^^y-^ *-^l^=°g- Cf- P- 7.
tTeTighrsht^ldi'"'"'"
A striking mosaic of the second ^ ^ Itis noteworthy— in view of the

century at Eome shews two Martyrs 1'°'"^ covering the ceilings and every
so clad—see Frontispiece "Early where visible in Korean temples— that
ChriHianliy and Paganism." S.P.C.K. i" Solomon's temple at Jerusalem
4 Cf. I'salm 23. 4. A Shalcujo ^^^^ ^°*"s '^^^ conspicuous (although
belonging to Kobo Daishi is preserv- r«"<lered in the English Bible
ed in Saikoku-ji, Qnomichi. Unlike '^°''^ " f"' the simple reason
J^'^T
others, it has 3 rings on one side and "''' i^ -Europe the Lotus was un-
oae on the other. Kobo brought it known.) Cf. I Kings 7. 22, 26 ; II
from Sianfu. I think the arrangement ^hron. 4. 5 mg., "like a Lily flower,"
of the Three rings signifies the Three- *^>'" ^^^ miianishi at Nishi Hon-
One of Whom he read on the Nes- gwauji, Kyoto.
torlan Stone. 7 Saddkarma Pundarika, accurately
The Shaku-jo is peculiar to Maha- ren<Sered " Gospel in the Lotus."
yana.
Tl-TSANG (JiZO JjOSATSU), GARBED AS A HiGII TkIEST,
WELCOMED BY THE CHILDREN IN PIaDES.

Fiunt Dai I'u-ji TciHplc, Fukusbima, Japan.

 —PAE EAST AND WEST. 37

M M'S. (Chinese, Yen-lo-wang, the Indian Yama), before

Whom, as in the Christian Apocalypse of St. John, " the Books
are opened and the Dead judged."
Here, again, that wondrous Figure of Ti-tsang, the
" Teacher of the Unseen World," * guides the Soul through
Death into the Sinless Land and Joy.
of Infinite Light
Shorn as a monk, vested to the foot in the golden robes of
a High Priest and Intercessor,^ and grasping a shaku-jo and
the tama, or Luminous Peael ^
3E, whose bright all-sub-
=

duing rays disperse the gross darkness of the Valley of Death,

and shatter Jigoku's seven-fold iron walls, this Almighty,
sympathizing Saviour appears in the depths of the prison-
house.* We see the Souls willing to follow Him guided past
a Sotoha,^ at which gazing with the Eye of Faith^ as at the-

1 111 Chinese, Yen-ming-klsu- of the Three Worlds over which the

cliu; Edkins, C.B. p. 364. Spiritual Presence of Buddha rules.
2 Heb. VII ; viii ; Eev. 1. 13. In the stupa were His relics denoting
Note that the beautiful Titsang-king His Presence, the only authorized
{Jizo-kyo) was written by Ananda. substitute for Himself." Buddhism
3 In Korean pictures this tama 3^ in_China p. 256.
S mani ®/g, usually transparent in-
is Curiously, the Beth-El, "House of
stead of opaque as in Japan being — Heayen," in the Jews' synagogue at
made of the priceless translucent jade, —
Kaifeng-fu dating from first cen-
or "moonstone." tury A.D. was square outwardly but
4 The. Gospel of Nkodemus is of rounded within under the dome. The
great antiquity and was used in some Altar of Heaven at Peking is circular
Christian churches in the third cen- and posed upon a square foundation
tury. Ch. 13 tells of The GREAT representing Earth.
LIGHT— the Day-Spring from on The ancient Keltic Crosses at lona
—
High wha suddenly appeared in etc. carry out the same teaching.
the depth of Hell, in the blackness of 6 The same idea occurred in
darkness. Sun-coloured like gold, — Ancient Egypt in the dida or tat of
and was recognized by the Patriarchs Osiris, the Saviour-God. To look at
as the Author of Everlasting Light of this gave Life to the dead. (Maspero.)
the Father, and the Son of God." Cf. According to .Tosephus, Moses
1 Pet. 3, 18, 20 ; Luke 1. 78. 79. was a priest of Heliopolis in Egypt
Albeit " non-canonic^ " i.e. not in- before he became the Deliverer of
cluded in the authorized canon of the Israel.
New Testament scriptures, the Oospel 7 Note King of Pea-
also that the
of NvDodemws is not an heretical book. cocks of whom
Huen-tsang heard in
Cf. John 21. 25. Udyana as quenching his followers'
5 Sanskrit, tope or stupa wherein thirst by bringing water out of a
relics were enshrined. The Sotoba is rock, is represented on a Koman
based on a square foundation repre- sarcophagus A.D. 350, in the form of
senting Earth, from which rises a a Lamb striking a rock for his
—
semicircular doriie Air, and above Twelve companions' help.
that is a cube, the Dwelling of the In a Nara temple Miroku's aureole
Gods. " This," says Beal, " was the is a magnificent Peacock's tail.

lirst eflbrt to describe iu stone the idea

 — —

'38 SYMBOLS OF ' THE WAY '—

Brazen Serpent of Mosaic Lore, (wHereof Genzio Sanzo'
heard in Udyaha *), is the first step towards healing?

Following the priestly-guide through a large % ^'

torii

one fugitive clings so forcibly to the Shitnenaiva ^SH

"Heavenly Hand-strength Eope "—suspended across the

Gateway * that it comes away in his hand. Crossing a narrow

Bridge Klnvad
(" " of the Persian sage, Zoroaster), he enters

the Heavenly Garden where Sun and Moon are shining and
all Nature jubilates—as shown by the flowering-trees betoken-
ing Resurrection and that Spring-awakening tide known in

Europe as " Easter " — rising.

So exactly do their details tally that this mandara might

have been painted expressly to illustrate the Miracle so graphi-
cally described by Bede, the venerable monk of Jarrow and —
in both cases " Gohuraku " and the " Heavenly Garden " come

from the same Persian word "Paradise,"^ which literally

means " a Park enclosed by a high wall."

This Paradise Garden was one of the favourite and most
frequent subjects in the Catacomb frescoes at Eorae in the second
century,
On the belfries of two old convents on Diamond Mountain
— Yiiten-ji and Hyokun-ji —I found striking frescoes of the
immense fortress of Purgatory over whose walls animal-headed
men are gazing —a stag, pig, elephant, etc.

Beside the huge door (surmounted by the head of a de-

1 When that great conqueror on every side to look and be healed."

Sargon II of Assyria deported the Cf. John 3. 13, 14.
Ten tribes of Israel from Samaria, 3 Cf. " the Door of the Fold."
B.C. 720,some of them the House of— 4 The jjiea resembles that of
Joseph, —
Yuzuf-mia, were sent to '
" the Sanctuary-Knocker " in Eng-
this region of Udyana. lish monasteries and at Durham
Col. Sir T. E. Holdich recently des- Cathedral, to which clinging the
cribed the canals and irrigation work fugitive was safe,
in Baktria as probably due to the At Izumo-taisha the Shimenawd
forced labour of these captives before the Oratory is 3 feet thick in
(" The Gates of India.") its centre.
2 Buddhist Becords, vol. 1. 125. There also, the Horai Bridge of
"Famine and disease prevailed so Puriiication, must be crossed. So, —
that all the roads were filled with the same idea pervades Shinto,
dead. Moved with pity, Buddha Bukkyo, Christianity, and Judaism!
changed His form into that of a 5 l^uke 23, 42, 43.
great Serpent and called to the people
 ;

— lUR EAST AND WfiST. 39

vouiing Lion; and closed witb a gigantic padlock) the gra-

cious Jizo Bosatsu, with the priceless ^awia and crozier in His
hands, stands upon the Lotus in the long robes of a priest of
Israel' ready to deliver two victims about to be committed to
the Prison House {nilya ^ ^) by a jailor with a naked
sword ,^
Among the Korean frescoes of the Ten Hells I was
especially impressed by those at Kenpoji where Jizo^like the
medieval pictures of " the Victory of Christ in Hades " — des-
cends with radiant face, welcomed by those imprisoned and
alike
the Judges of Jigoku. The same "Amen" (Jap. n^ Skt. ^-
Um), who possesses the Keys of Death and Hell, in St. John's
Eevelation and in the Hebrew prophecy of Isaiah.'
If we examine the inscription on that glorious Syriac
Stone of Witness — the most valuable historical monument in
the World— set up at Cho'Ang
ad. 781,^ to commemorate
in
the coming of the " Luminous Eeligion " ° from the West,
and " to the eternal memory of the Law of Light and Truth,"
we shall quickly see that all such Teachmgs about the Invisible
World of the Dead sprang from a Common Eooi'' so far back
in World History as the Creation and Deltige brick-tablets of

Ancient Sumer.'
In them Asari-Marduk^ —
the appointed Avenger and
triumphant Eedeemer of Mankind, who " raises the dead to

1 Cf. Abb^ Fouard's comments on say : ".God loved the black-}iaired

Eev. ]. 13, in i'St. John," p. 85. race."
•
"2 Cf. Purgatorio c. IX. 82, III. 8 "Bel Merodach," in the later
12. Babylonian worship, whom the Greek
3 Cf. Isaiah 9. 2 49. 8, 9 ; Matt
; kings of Asia identiiied in their
,4. 13-16, 12-18; Luke 4. 18; Kev. 1. inscriptions with Zeus, and the
18 :— illustrated in the Greek Key- Zoroastrians with Sao-shyant, i.e.
form. Cf. Svastika and manji. Ajita, the Invincible, which title
'
4 A replica thereof was erected Gautama Buddha conferred on the
at KoyaSan in Japan, in Sept. 1911 future Maitreya (JEiiel, pp. 5, 92
.
and stands just within the Oku-no-in. ante pp. 20. n. 1 ; 32. n.. 2).
Its " Spiritual influence " is said to Cyrus, who founded the Persian
be " very powerful." Kmpire (whose Eastern limit was
5 Cf. the "Luminous Pearl," p. Gandara province, "the country of
37. nn. 3, 4. the Indus,") styled himself on his
6 See my "Temples of tlie Omni" Stele "the servant of Mero-
little

pp. 366, 370-371,,pub. 1902. dach," who restored the daily sacrl-
7 The Sumerians were a race of iices in Babylon ; whilst the Hebrew
Mongol speech of whom their Tablets writers mention hUu similarly as the
 ;

io SYMBOLS OF ' THE WAY ' —

life"—commands that a Gbbat Ship he built in which men
may cross the Waters of Death and attain Life— i.e. Immor-
tality ^ike the gods.*
^
Hence, Marduk was called "God of the Ferry-Boat"
which the Pyramid-texts of Egypt describe as "the Boat of
the Sun."
The language of the- Syriac inscription corresponds to this,
viz. that "Meshia," the Messiah, {i.e. the equivalent of the
Chinese " Jitlai " the Japanese " Nyorai " ^)
in 3fS, in
" having fulfilled what was said by the holy ones of old,'"*

opened the Gate of the Three Constant Principles,' introducing

Life and destroying Death.
"He suspended the Luminous Sun (as a Bonfire or

Beacon^) to invade Yin-fu |^ )^, Hidden Palace, An-fu Ig }^

the Palace of Darkness (Skt. naraha), and the delusions 3E ^
{tno'ivang) of the Devil (Skt. mdra^ Chinese tm^ ^), the per-

sonification of Death, were thereby destroyed.

"He launched the Ship of Love i^f^ {Tsl-hong) by
which both the living and dead, might ascend to the Bright
Palace^ of Light ^^ {jning-Tcung) " i.e. Heaven.

" chosen servant of Jehovah " who Land's —

End Finisterre in the Sixth—
restored His House and worship at century, and Streanshalch, the Isle of
Jerusalem. the Beacon, founded by the Anglo-
Cyrus the Great died in Baktria. Saxon princess Hilda, who was rever-
(Cf. Isa. 44. 28 ; 45. 1-5 ; 2 Chron. ed as " the Mother of her Country,"
M. 22, 23 ; Ezra 1. 1-9 : Dan. 6. 28 in the Seventh country.
10.1). And this is the underlying idea of
1 Creation Series, tablet XI. the " Luminous, clear Light 3tM #
2 See Christ's Sermon on the temples " Komyo-ji, in the Far East.
Mount, Matt. 5. 17, and Hebrews 1.1. 5 Mo, a character (Dr. Edkins
3 P. 72. says) — " expressly invented by the
4 P.- 27 n. 5. — The Sanskrit Chinese Emperor Wu-ti of Liang
word Utambana (says Dr. lyan dynasty at Nanking, a.d. 51(5,"
Takakusu of the Imperial University, towhom Envoys came from King
Tokyo) "is the equivalent of the Hoko ^^i of SMnra with tribute
Japanese bon S^S Hanging up in
the Sky, and of the Welsh bana,
asking for sutras, and from Kudara,
in A.D. 541, asking specially for that
lofty. Bon or ftoon-fire is connected of " The Great Decease," and for
with the idea of Gift, or Favour." artizans and painters of Buddhist
A Beacon-fire warns saitora off the pictures, (C.B. pp. 114, 115.' n. 1, 353 ;
dangerous rocks, p. 30. Nihoncfi vol. 2). —
This is the date of
Such' Beacon-fires, or Light-houses, temples I visited in S. W. Korea and
•were the Monasteries built for the Diamond Mountain.
guidance and peace of Souls round 6 So named on the Sumerian
the rocky shores of Britain to the tablets, Creation Series IV.
 — a

—FAB EAST AND WESI._ 41

Aud this (as Prof. Max MuUer said) is thfe meaning of the
Sanskrit word Mahay dnit—" the School of the Gjreat Boat."
'

is the Name which Kwaunon-sama bears in

Ts'i-hang
heaven Her emblem on earth being the funagoko
;
^
%^, ^
Boat-shaped halo behind Her images, which.represe'nts a Life-
boat to save shipwrecked souls.
Tn view of such facts we should surely weigh Professor
Harnack's statement that " the Gospel was preached as the
'
restatement and final expression of man's Originar Religion."
A fresco on the Belfry at Yiiten-ji on Diamond Mountain
represents the Great "all-carrying" Ship of Salvation —
favourite subject in the oldest Korean temples and connected
with Bai-hjo and the New Birth-Teaching which Dr. Stein
*
found so beautifully illustrated in the Myriad Buddlia Caves
beyond China's Great Wall, on the edge of the Gobi Desert.
These Tuiihuaug frescoes synchronize with those on
Kongo-zan} and in South- West Korea, vk., the Sixth and
Seventh centuries A.D, the Era of Great T'ang.'
I believe it is now generally conceded that this Great Sutra,
Dai muryojiu kyo, ::fe M fi S i^> is of Persian rather than of
Indian origin.
It certainly came from Khoten^ -f' |^ in Central Asia to

Loyang' (the Eastern capital of China) as early as A.t). 149

brought by one of two monks, most likely Anshikao, ^ iif: i^,

.1. Pp. 2, 50 and n. 3. Christ Himself, predicted this ruin

2 Kwannon is unknown in Hina^ (Jer. 26.Micah 3.12; 4.1,2;
18;
yana. Matt. 24.1, 2; Marie 13. 2; Luke
3 Mission and Expansion, vol. 1. ^^.*ij^^\^'?^'. ^^"^ c i,„m mjhe
H,b
240; my Temples
^he Mahayana School Jr.
p. see oftl^e Orient ^ ^
and their Message. Note that the Ri- ?f v ,h-
'^ea of the Thousands of v
^^^^rV^-"- '^°f^'i Fravashi-
tual Services at the great Pilgrimage-
" = •= ,
guardian spirits ; cf. Eitel. p. o.
shrine of E-sagil in Babylon continu- 5 (jf, pp_ g, 23, 39. It is par-
ed until t be temple was destroyed b.c. ticularly noticeable that in Korean
275 ; at Heliopolis in Egypt until b.c. pictures and images the many headed,
240 (p. 37 and n. 6) ; at E-Kur, Nip- legged and armed deities are absent.
pur, the chief centre of worship forI only noted an Eleven-faced Kwan-
nearly 7000 years until the Parthiannon at the Cave 0£ 11-sun kun.
hordes destroyed it B.C. 150 and on 6 At Khoten, according to the
;

Mount Zion at Jerusalem until over- best recent scholars, Nagarjuna tone
whelmed by the Romans A.l>. 70, of the two great founderd of the
who ploughed over and sowed its' Mahayana), received Bap.ism in an
site With salt. The Hebrew seers and Iron Tower.
 : .

45 SYMBOLS OF 'THE WAY —

a Prince of the Arsac dynasty of Parthia who ruled Anshi'^ ill:

—the old Chinese name for -Persia inscribed oh the famous.

Stele of Cyrus the Great, B.C. 538.
An address to Miroku,^ the Messiah expected' by .both
schools of Buddhism, concludes the Scripture.

You will note the chief characteristics of this Korean Ship

-picture

a,. The White-robed ^ Teacher, Kwannon Daisbi, in

the clouds with a band of Heavenly musicians playing on

flutes and reed instruments—joy among the Angels at the

prospect of Salvation for fallen man.'

h. Opposite Kwannon is Jizo-sattva preparing to

descend through the clouds to earth,

c. Eising upwards from the deep Waters of Death,
•
Ked Lotus flowers convey New-borrf infant Souls victori-

ously^' into Newness of Life —a wonderful illustration of

Baptism (Jap. Kanjo) coinciding with St. Paul's letter
to the Eomans (ch. 6).
d. The central object is the Temple Ship of Salvation,
on whosadeck is a shrine like a miIcQshi_^ 1^ —a Divine
Chariot in which the Ever-blessed Trinity Three in One —
—
and One in^Threef .namely, Amttabha, the -Infinitely
glorious Dai Seishi, the Mighty One,
Heavenly Father ;

who and Kwannon, the Most Merciful

vanquished death ;

Mother, are seated upon an Altar-table' set with "the Five

1 In Sanskrit, Maitreya ^ JS or 3 Luke 2. 13 ; 15^ -10 ; Matt. 27. 50-
Ajital the -Invincible (p. 39 n. 8). 54.
The title "Vidtorious" (Bhagavan) 4 From the Christian custom of
is-themost !frequently used m Tibet representing the regenerate Souls of
' (i)f all- Buddha's titles, after ?akya nien as new-born babes, it becanje the
Muni and Tathagata, [Buddhism in fashion to introduce Angels into de-
Tibet p. 345) ; and in the East Syrian votional art,
'Offices "Glory to Thee, Jesus, our , „ „™ ',
" 5 Pp.. 36,. 44.
ConqueriugKing !
,

2 "The White-robed."
a S^
6 Jap. is San-Utai, "Three ^^-^
Chinese title of Kwannon. in the bodies. One heart." -

West baptism usually took place at In the picture of this Ship in Dai
.

Pentecost— known in -England as Miroku temple, Korea, they are called

"Whitsuntide " because the neophy- " the Three Buddhas of the Sea." Cf.
tes were clad in new white robes Mestorian Stone.
which they wore for eight days.. 7 a remarkable presentment of
The Eastern Syrians ,also gave the ti^.g Eeal Presence in the Eucharist,
chrisom—a white robe—'for Baptism,
 ;

.—J?AU EASr AND "WEST. ^3

Vesse's," viz. two lighted candles (as in the Hebrew seder,

Paschal Feast, still observed by the Jews) ; two patans with
the Bread of Vision, (piles of rice cake,* Shew-bread), on
either side of a Vase of " Life-restoring Incense " —the
Healing Medicine as well as Life-giving Nourishment for
Pilgrims who travel in the Ship from this Death-doomed
ttrand to Gokuraku.
Which Mysteries Jesus Christ explained in the 3rd
and 6th chapters of the Fourth Gfospel.? : ,

Behind Them is a Curtain veiling the Sanctuary.

From above the shrine, the four Diamond Kings (Jap.
Shi-tenno py 5^ 3i)i' gaze down in rapt amazement
whilst Jizo stands at its' door robed as a Priest, His hands
folded as a Lotus-bud (p. '4).
Close beside Him the Great Dram, of Joy rests upon a
stand of Lotus-leaf at the Ship's prow.*
That which confirms the identification, and clinches
our argument .indisputably is the fact that the eaves of the
,
Ship-temple, are hung round with Bells, whose clappers
are the Mystic Fish or Ichthtjs, A ^,;^^,th.e cryptic
name of Christ, which s.u.ms up in one word all Christian

theology, viz., "Jesus Christ, Gofi's Son,. Saviour.".'^

1 "In piles"— Levit 24. 6. k.v; second century a.d. was entitled
Heb. 9. 2. Ante p. 30. n. 2.
" The .Gospelof the Pour." i

2 Tirnati.ic! r.f A.,f:^,.T, T„of 4 In Other Koi'ean frescoss I have

MaVfand"Uoeu11 °Gaul c"^S r""^^^- I't .^'^'^h^e ^^i^'e'^cot^
Divine Eucharist, " the Potion of
-the
iT^^.^'^^'j'irKllrf.ow
^lag, -addehh"r
-i. e. *l^\Baml.ow,-and either
Immortality " called also, " the Food
of Pilgrims Dai Seishi, or Jizo, with ivwannon at
prow, and one or more boats filled
-3 Note that the Syriac version with people, each piloted-by a Monk.*
of the Gospels, Diatessaron, harmon- 5 See Dal Miroku and Ichthys,
iaed by Tatian the Assyrian in the ch. xi. ' '

* An Magdeburg shewing the Heaven-bound -Ship of

Altar-piece at
Salvation lilled with Monks, but no seculars on board, first alarmed and
awakened the young law-student Martin Luther, and haunted hini until his
conversion.
 ! — "

SYMBOLS OF 'THE WAY

'
4'4

CHAPTEE III.

DIAMOND MOUNTAIN.
Three remarkable pictures which I found on Diamond
Mountain and at Seng-auji shew Shaka Nyorai baptizing
souk in Hades.^
The Holy Three descend in a triangular Light-ray upon
Shaka's head from whence a Fountain of Living Water — ire

one case Eaiubow-coloured— falls in spray upon some persons

in a bath-tub which stands on three legs.

Even the demons are hurriedly dragging forward a

flagon of baptismal water
Baptism in the Early Church was a B.ith of Medicinal
water " to recover Life and Health,", and tremendous stress
was laid upon the importance of the unbaptized dead receiving
its Seal,'' even in Hades.'
Hermas, in his Allegory of "The Shepherd,''* describes
certain stones rising out of the abyss by water into their place

in the Tower. —These were actually souls who had died lacking
that Seal but through listening to the preaching pi 40
Apostles and doctors who descended into the abyss and pro-
claimed the Name of the Son of God these, being dead, were
nevertheless sealed with this Seal'— the Water of Baptism— set

1 Cf. 1 Peter 3. 18r22. it is>aid " All the world now calls
:

2 The Seal of Ownership the — on the Name

of Araida, the High
Sign of the Cross or manji impressed Buddha who sees with a thousand
as a seal (Neslorian Stone) on' the eyes and, together with Dai Seishi
person, marking hody, soul and and the Kwannon of Life, offers sal-
spirit for Divine use like the crest, or vatloa to all mortals, laying His
,

mon, stamped on the possessor's clo- hand on their heads and putting His
thes or goods. Seal upon them.
3 Cf. I Cor 15. 29. " Nowtherefore, Anan, follow the
4Apostolic Fathers of the First Light that shines from the Western
—
Century, a small useful edition puh.
by J. Grant, Edinburgh.
Heaven. Look carefully, and see
(translated by Dr. J.S. Gale) ; Cf.
5 So, in tli6, Korean Life of Shaka Acts 2. 21, 38-41.
 — PAE EAST AND WEST. 45

free from death through using it, and so were translated from'
the Kingdom of Sin into the Kingdom of God.
One of these Korean pictures on Kongo-zan illustrates the
Transforming power of Baptism on a rat which is in process of
changing into a human !
*

The monks explained the Three descending Baddhas to

me thus.: "He divides His Body into Three " This is the ! —
fen-slien[^ ^) and the saii-i (H ^) of the Syrian Stone, as
well as ".the Mystery in the Lotiis Gospel.'.' ?

Mark, I beg you, the fact that nowhere during the first

Four centuries a.d. does there exist in the Eoman Catacombs'

so complete a picture of the Primitive Christian J'oundation-
truths which, after all,, are those of the whole undivided Catholio
Church throughout the world !

Hippolytus (the disciple of Irenaeus of Gaul, the pupil of

the martyr Polycarp who learned from St. John himself), told
the Eoman candidates for Baptismi (Gk. photismos, Illumina-
tion, Enlightenment) that " Spiritual Life originates from it

because it is the Fountain of Life, the Well-spring of Healiiig."

He said :
" The Father of Immortality' sent 'forth His
Immortal Son arid Word into the world. He came to wash
our a.cts with Water and the Life-giving Holy Spirit, and'
(having regenerated us to Incorruption of soul and body),
breathed into us the Breath of Life, and clothed us with the
Armour of Immortality.
." If, then, a maii has become immortal " '(' passed from
Death into Life ' in the words of Christ),' " he will also be

diiJmized (i.e. , in Japanese, '

become hotoke, Baddba '), and
if he be divinized ? through Water and the Holy Spirit after

i See p. 5. Buddha of Immortal Life, Z)..'

.^Eiklln " Buddhist Art, p. ilO, nmryo j'm J»S/orai ::K;igM#j(l)^."
Griinwedel illustrates " A model 4 John 5. 24.
Shrine " found in Svat, the Udyana . 5 " Partakers of the Divine
district, (which strikingly resembles Nature." IPeter 1. 23; "Sons of
Korean and Japanese pictures). It God," Eom. 8. 4-4 14 ; John 12. 1 ; 1
:

shews the Holy Three above and EIp. 3. 1 ; ante pp. 3, 4-5, 17.
One below in the act of preaching. -
St. John of the Cross wrote, " Souls
3 In a Aesco I found on Kongo- become verily gods, like unto God
zan Amida, the central Figure of and His associates. The saying of —
the Buddhist Trinity, is called " the the Prince of the Apostles (2 Pet. 1 :
 .

46
~

SYMBOLS OF '
THE WAY ' —
the Eegeneration of the Baptismal Layer, he wilt also be a,,

co-heir with Chvist after the Eesurrection from the dead— and.
hold converse with God,_ and become immortal. . .;

"Gome, therefore, and be born again to the Adoption of

God But, only by renouncing Sinand the Devil by a
holy life; can these baptismal privileges be enjoyed by him who
with :Fa:ith descends into the Layer of Kegeneration and cornea
forth from., Baptism bnght as the 8un,^ shedding forth the Bays
of Eighteousness, and, what is chief of all, emerges .a Son of
Goi) and. co-heir with Christ .For God has a need and
*
craving for thee,: having divinized eyen thee for His glory."
Hippolytus further described the Church as a Ship on the
troubled jsea of this world, storrartossed but never wrecked,
because Christ is her Pilot, the Cross her mast, the Word of
Gob her rudder, the precepts of Christ her anchor, the Layer
of Eegbnbeation and, above all, the Author of these blessed
privileges, the Holy Spirit' {i.e. Kwannon Daishi) with her who,?
"breatliing as the Wind upon her sails, wafts the Ship. to ihs
Harbour of Eternal Peace." - -

This'-is.a most important witness to the Primiti.ve Christian

doctrine held at Eome ad. . 190-230 not. so- long a,fter Anshi-'

kao, the Parthian..Pririce, taught Dai muryo jiu-'Uyjo in China

A.n. 147.-171. It exactly describes the Ship of SoulS-fCjurid in

Chinese pictures of the Pure Land Schoolj on Korean temple

walls, and in the Summer festival at Itsukushima, the Holy
Isle in Japan's Inland Sea, where the Ship, is formed of
three sampans united into one.
That " a Mahayana allegory. " is no far fetched nor in-
accurate definition of the great Chinese' Epic Composed at Kab-

2-4) teach U5 tTiat t.hs Soul sliall enter . 2. A xvth century M.S. in
into participation with the very Europe speaks of the Sacrament of
Nature of God, that with Him and the Altar as " not merely meat to fill
in Him it shall ea-operaterin the worlt and re-fill us, but, which is more, to
of the most Holy .Trinity, thanks to make us divine." Tlie Cathedral
the substantial Union whith has
. p. 290.
been accomplished- between it. and 3 Mark 1. 8. "He shall baptize
God." (cf. pp. 5, 6, 11. n. 1. Mikkyo). you with the Holy Ghost."—
1 "Baptized-into Dai Nichi!"
Shinjgon teaches,; ^ - ...
 —

—FAR EAST AND WKST. 47

lai Kaan's desire by Chiu Chang Chun is easily prbvecl by one

indubitable fact, viz., the Discovery which I was privileged td
make in October 1914 in the Inner Kongo, the heart of Dia-
mond Mountain, whose 12,000 jagged pealcs, consecrated to
the Supreme Buddha (whom the highest pinnacle represents),
bear one or other of His countless titles e.g. Jizo, Miroku,"^

Yakushi, Kwannon, etc. — "He One

is " as the Hindu Veda
says — " but the sages
"
give Him many names !

Around Him cluster all these giant crags, bowing down

before Him in reverent awe^ — so, at least, I was previously
instructed by the scholarly Abbot of Tsudo-ji' when staying at
his monastery, the largest and most far-famed in South Korea.
I venture to think that those Jews and Christians who
value the grand old Hebrew Psalms and recite them in their
daily worship will hardly dare cast a slur upon this mott
beautiful and spiritual conception of the all-pervading Presence
of the Divine !

We described three fine frescoes preserved at Seiyo-ji ^ to

commemorate the Despatch of the Scriptures of the "True

Incomparable Law of The Way to become Divine " by Huen-
tsang (Sanzo), the Imperial Messenger, and their arrival off
Korea's eastern coast where the fossilized stone junk which
brought them and the 53 images of Buddha, "the first hotokes,'

is still visible on the Diamond Sea-shore below Kongo-zan,*

where also, there ;is a magnificent colossal image of Buddha

formed of natural rock, " not carved by human hands," and
far more sublime than the Dai Butsu images at Nara or
Kamakura.*
That Ship came under the guidance of Kwannon Daisbi,

1 Messiah, «. Miroku.
P. 42. n. 1. lore converted into "troughs of
2 Psa. 148. 9 cf. Isa. 49. 12
7, ; ;
stone." The terrible rocks off Fiiiis-
also, Judges 9. 8 for a Hebrew simila- terre, "the utmost West ", are still
rity of thought. called " The Monlss " in commerora-
3 /ioreare Tong-to-ssa 5fiil# found- tion of those who brought Christian-
ed A.D. 644. Sanskrit is much studied ity to Brittany {Monks ii. 17 ; cf. ante
here. p. 30.)
4 Korean, Chung-yang-ssa lE^^- 6 The best place for visiting this
5 The British monks tied to Korean Dai Butsu is the beautiful
Armorica in leather coracles (boats of Shin Matsushima village between the
skins sewn,together), \^hich legendary Hot Spring and Kenpoji monastery.
 —

43 SYMBOLS OP 'THE WAY '

the " Celestial Pilot "* and Great Teacher to v.'hbm,' as " the:
Holy Spirit," the Christian Gospels and Eastern |Syriac Offices
gaye immense prominence.
In the Gospel of the Hebrews' Christ speaks of Her as
"'My Mother," and this harmonizes with the Nyorai-do tea-
ching a-t Zenkoji where Kwannon is described as " the Mother
ofBuddha;"(cf. p.l7}.
The six-sided Shrine ^at Seiyo-ji, is dedicated to Yakushi
Nyorai M&^ M'^ (Chinese, Yoshi-Fo), the True Physician"
who cures blind fouIs in the Unseen World of Hades— those
whom Dante says were " asquint in the former life," and St*

Peter called " myopic."

A flaming tdma poised on a Lotus flower, crowns the
Shrine.
In the Eoman Catacombs the same symbol was frequently

used to denote a heart aflame with devotion to God, and in

medioeval times the Sacred Heart itself. .

•There is one curious difference which a Jodo-shu monk in

Japan explained to me.

Both symbolize the heart, but in the Eastern ^ jE {tama)
thp apex points upwards, whilst in the West it points down-
wards.
The former indicates the uplifting of the heart to Buddha,''

which the Western liturgies express two words, " Sursum

in

cordu," that is to say, " Up your hearts " to which the hearers
!

respond. " We lift them up unto the Lord ? " °

. 1 A
text found ia' an ancient Christianity, he says, was the
MeroTingiari MS. says, "the Holy Eeligion of Salvation or Healing,
Spirit has steered like a Good Pilot." and for the first 400 years A.D. this
,
—
In Psalm 143. 10, "Let thy Good aspect prevailed. See ante, p. 2. and
Spirit- guide and lead me into the cf. Malt. 9. 35; Mark 2. 17 with
Land of Uprightness." the " Twelve Desires of YaleusU, the
2 This Gospel is of extreme anti- Oood Physician "—N.T.H.B. p. 263.
quity-=-as old as the three Synoptic The Syriae Offices lay much stress
Gospels,—-and was accepted by the on this Physician who " heals with-
Judseo- Christian Church. Eusebiua out price."
said, "Thoseof the Hebrews who 4 Eight hundred years ago, Hwnen
hav« —
accepted it are. particularly Shonin painted a picture of- the
delighted." Heavenly Land in which are five
S Harnaok observes that, the three tama laid on the Altar pointing
first Gospels set forth Jesus Christ as upwards to Buddha,
the Physician of soul and body who 5 The Abbot Kenneth (6. 517, di
attrjicted the nmltitudes foj healing. 600) and the lona .monks raised their
 ;

—FAR EAST AKD WEST. 49

And the Itarlian saint, Benedict (a.d. 480-543), who

(" possessing in no ordinary degree the Key of hearts," welded
into one the disorganized monastic communities in the West)
added: "Keep your heart lifted up— for that is the Way
"
to God !

But, in the Eomau symbol, the reversed apex signifies--

" Downwards, toward Man."
Thus, you see, one Truth pervades both Emblems viz., that
if a man loves Buddha, i.e. God, he will in consequence love
his brother, Man.
Seiyo-ji is a good example of Eyobu-Shinto as the shime,

-b SH bung around it with paper gohei ^ ^ Mo guard

against evil spirits shews ; whilst Shaku-0-ji near Gensan has
a large Torii ^ ^ besides the shime rope.^
Four pictures in the Yakushi Shrine* at Seiyo-ji are
ascribed toWutaolze (Godoshi), the Chinese Court artist who
actually painted 300 frescoes in the Cho' Ang -g ^ (Sianfu
M 3? ij^) temples.
To his skilled brush the fiirst Nehan-igictme is ascribed
which, painted A.D. 742, has ever since been a model for Japa-
nese artist-monks ;
*
and the statue of Shaka's Entering into
Best carved by Kobo Daishi and preserved at Okadera is an
evident copy thereof.
" The whole Creation " to whom Christ, the Hebrew
Messiah, commanded His Gospel to be proclaimed when He

hands above their heads when saying Kapsa in Korea (founded

ference at
Korean monks and
these words, just as by A-do 1513 years ago), to all
worshippers do when pronouncing other Nhhan scenes. Kainbow flames
the Nem-hutsu (cf. p. 3]. issue from the head of the closed
" Lift up your hearts with your coffin, around which all are weeping,
hands was the Christian counsel
! At Senganji these flames ascend
and St. Paul said, " Lifting up holy still higher till they reach Shaka
hands." . Nyorai Himself enthroned in the
1 The gohei represent the Cloth- Eainbow (cf. p. 15). The Sixteen
offerings which in the old Semitic around the coffin are perplexed but
religions is the most sacred and not in extreme distress, as. elsewhere,
inviolable Clothes-Covenant, (see and when the glorious Eainbow is
Bobertson Smith's lielitjion of the seen emerging from the coffin Kasya-
Semiies. pa throws up his hands in ecstatic
2 P. 38 and n. 4. joy. " This," the monks said, " is cic-
.3 P. 2. and n. 4. cording to Korean history."
4 I found one remarkable dif-
 50 SYMBOLS OF ' THE WAY ' —
returned to lieaven.(Matt;. 28. 19 ; Mark 16.15), is there repre-

eented distraught with grief when Nyoral (the World-honoured

.
One)/ having finished His work,^ entered into the joy of Nirvana.
"Who," they exclaimed, "shall now provide us a Boat to
'
cross the Ocean of Birth and Death ? "

Godoshi also painted Shaka Nyorai with 10 Eakan,' and

^
a glorious figure of Kwannon with her flagon of living water
besides those shewing the educative discipline of Purgatorial

sufferings" which, making the. spectators sweat with horror

and their hair to stand on end with fright, contributed greatly

to popularize the O Bon (Ulamhana), All Souls' festival, in

'

China which Amogha Vajra was anxious to revive.' -

•

Similarly, in the previous century, those good earnest-

minded men, Fursey and Drythelm, when in death-like trance,

saw " visions 'wonderfully penetrated by the Spirit of

God and theological truth " ^ which conduced largely to the

revival of Offering Pi'ayer for the Dead in Britain a custom —
which, derived from Jewish practise," was undeniably univer^l
in the Christian Church during the first fifteen centuries,

although modern Protestants condemn it."

You will remember that in Shojo /J> ^

f^ ^, Hina
Buddhism, there is no personal God, for Gautama's teachings
were atheistic ; nor any individual soul ; and the existence of

1 A title peculiar to Mahayana Anji, of which I was given a copy,

writings. Cf. St. John 12. 19, "the Oct. 1915.
World has run after Him ;" (SCiA 6,It is essential to note that the
Century version)." grand ohjective of this discipline is
2 Cf. Heb. 12, 2; John 19. 30; 4. Probation, Purification and Healing.
34; 17. 4, "Here may indeed be torment but
3 Cf. very specially John 14. 2, not death." Dante, Pari/, xxvii 21.
K.V, mg ; 1(5. 6, 7, with the Nestorian cf. x. 108—110.
Stone, " Having finishedPlis work, 7 P. 27.
Meshiha launched the SlUp oj Great 8 Montaleaibert.
Mercy by which both the living and 9 2 Maccabees 12. 44, 45.
the dead might ascend to the Bright 10 Perhaps not the' least remar-
Palace and p. 69. n. 3." kable result of the present war is the
4 P. 33. and n. 1. passionate cry for the revival of this
5 Note this, because Edkins (C.B. pious custom in England even amongst
pp. 382-3) stated that the female form Protestant dissenters, for it satisfies
of Kwan-yin was only introduced in the natural instincts of the human
the 12th century. heart, broken with grief for the loss
Godoshi di^d a.d. 749. A replica of of its dearest,
this picture is preserved at Seng-
 ' —— ;

—FAR EAST AND WEST. 51

HeskVen and Hell with their respective joys and miseries: is

.

emphatically denied.
But the Mahay ana i^^^^ (Jap. Daijo Buhhjo)
authoritatively affirms all these great Truths and Eealities and,
in especial, the Immortality of the Souls of animals and men.
Hence you observe the great common basis underlying
Mahmjana and the Early Christian faith, founded on the old
Hebrew Alliance and developed in the New Covenant
Scriptures,
This Foundation remained unbroken throughout the whole
Christian Church in East and West for fifteen centuries until

undermined by the Protestant Keformers who, for the last 400

years following Luther, the ex-monk, in rationalizing aiid
Germanizing the Ancient Tradition handed .down from our
remote Ancestors of the Incarnate Son of God (Fo, ^ ^
" Not Man ") and, reducing Him to a mere man, (Mark 4.

41), have often, by their " Higher Criticisms " and detractions
destroyed it past recognition.
The present International Anarchy in things temporal and
!
spiritual is the result
Well, therefore, did a learned French Abbe exclaim,
" Protestantism is a- creed of Negations !
" for, in this particu-

lar', it corresponds to Hina, the Primitive Buddhism, whilst the

Mahayana is one vyith the Catholic and Apostolic Faith in its

affirmations concerning the most solemn Eealities affecting the

spiritual destiny of mankind, but in Asiatic terms.

A stone Lantern 800 years' old, and a Five-storied

Pagoda-Tower over 1000 years of age, stand before Yakushi's
Shrine at Sei-yo-ji.^

According to the Daijo Bukkyo teachings emphasized by

1 Luther said " War is a business the foe, defeat him. Give no quarter,
divine in itself, as needful as eating. Take no prisoners. Shew no mercy."
drinking, or any other thing." The message continued by urging the
The present Kaiser, head of the Germans to act like the Huns who
Lutheran Church, on the eve of the ravaged Europe ten to fourteen
Expedition to China made a speech hundred years ago. Cf. pp. 5, 18.
from which the following words were 2 Sei means Bighteous strength
circulated on postcards throughout the yo, Spirit of Sun-brightness ;Ji, temple.
German empire " When you meet
:
52 SYMBOLS OF 'THE WAT —
g jg, the Japanese monk Nichiren, the hosshin O; ^ or

Spiritual Body gg ' consists of Five element^^ — Earth,

Water, Fire, Wind, and Ether.' This is m^MM
("Dharma-kaya"), i.e. the Keal Spiritual Presence of Bud-

dha, or "Luminous Spirituality,"^ of which the Incense-

offering in the Mass is the expression.

Now, in one of the oldest Christian Liturgies— that ascrib-

ed to Clement of Eome,^ the contemporary of Asvaghosa—
St.

these words occur " God made man of an Immortal Soul

:

and perishable body, the soul out of nothing, (i.e. Ether),

the body of the Four Elements; and gave him in his

nature a Law * and such powers that, without the aid of other
means, he might have in himself the Principles of Divine
Knowledge."
As. Josephus (writing for the Emperor Domitian's secre-

tary «in the last decade of the First century a.d.), throws great
light on this subject, I place his words before you that you
may judge for yourselves as to the source of the foregoing
" Buddhist " teachings.

This Jewish historian says (Ant. viii, iv. 2) " Solomon

rose up and said :
'
Lord, Thou hast an eternal House, and
such asThou hast erected for Thyself out of Thine own works ;

we know it to be the Heavens, and the Air, and the Earth,

and the Sea.' And it was a Symbol of this that Solomon
'
built."

Again (" Wars,5. 4 "), Josephus describes " the truly

wonderful mixture of colours " in the Temple Veil a Baby- —

1 " The Spiritual Body is im- 5 Neale's Primitive Liturgies p. 79.
mortal," said Buddha. 6 Pp. 4. and n. 2, (" the Law of
2 The Keltic Cross at Moone —
Being ", Jap. buppo ;) 37. nn. 5, 6.
Abhey in Ireland shews Five disks 7 The teaching of the Sotoba is
beneath the Twin Fish, which I take similar as regards the 5 elements into
to be the parallel teaching. which the body is resolved at death
These 5 disks are frequent on Keltic earth, water, fire, air, and ether the ;

crosses, and the earliest known Cross ether at the top being represented
in Cornwall, that of St. Mylor a by an Upward-pointing tmm. It
martyr, A.l>. 411, has a Svastika in a exactly corresponds to St. Paul's
circle at its head. teaching to the people of Philippi (2.
3 Twelve Buddhist Sects pp. xiii, 10, B.V. mg) " Things in Heaven, on
143, B. Nanjio, Earth, and in the World below."
4 Eitel's Handbook pp. 45, 109.
 .

—i?AE EAST AND WEST. 53

Ionian cui-tain embroidered with the Signs of the Zodiac and

the whole Astronomical System and its mystical interpretation :

" A kind of image of the Universe — scarlet, signifying Fire ;

flax, the Earth ; blue, the Air ;

purple, the Sea."
All of which, combined with white, we, who live in Japan,
know to be the Shinto sacred colours which Daijo Buhhyo
adopted, as may be seen in the " Five colour banners " used in

the Pare Land temples to-day at funeral masses.

Descending a hill, thickly covered with gigantic bulrushes,
from 8ei-yo-ji we reached Hyokunji ^ |)|| -^ (Korean, Pyo
Hun-ssa) founded, a.d. 671, by a high-class monk of that'
name.
This ancient temple is approached by " the Pilgrim-
welcoming Bridge," at a short distance from the majestic Eock
known as " the San-Butsu," from the three 20 ft. high figures,

clad in the Gandara style of robe, of Shaka Nyorai, Yakushi,

'
and Miroku, carved on its face.

On the reverse side are Dai Seishi and Kwannon of the

same height as those, but in a smaller siz'", and " the .53 first

hotoke" i.e. Apostolic messengers.

My cell bore the pleasing title of " Gokuraku Hall " remind-
ing one of the saying of Cyprian, the African Martyr-bishop,
"
(d. a.d. 258), " We
regard Paradise as our country !

Worth examining is the colossal Tower carried by Bisha-

mon, one of the Four Diamond Kirigs^ (Jap. Shitenno EE) ^
in each of whoseShaka Nyorai^ appears wending
five stories

His way down from Heaven to dwell among men upon earth.
The gargoyles, also, are a notable link with medieval
Cathedrals in Europe for in both the Demons and Dragons
signify the Spirits of Evil which, open-mouthed, fly out-frora

the holy temple, expelled by the Good Spirit enshrined therein,

and terrified by the ringing bells without.

A characteristic feature, shared with all the old Korean

temples, are the peculiarly melodious wind-bells with FisH-

1 Cf. Eev.7. 1. they mean OoD throughout." N.T.

2 " While they say '
Sakyamuni ' H.B. p. 26 ante p. 51, " Fo."
;
54 SYMBOLS OF ' THJ3 WAY —
clappers suspended from an equal-armed Cross (p. 60), which
sway beneath the eaves, besides the huge bronze Bell in the Belfry
whose Peace Message rouses the mountain echoes,' far and
wide, with its exquisite notes.

Such bells Koreans regard as a protection figainst Evil,

just as a European medieval writer said :

" Hostile legions and
all the snares of the Enemy may be repulsed thereby, and the
Spirits of the Storm and the Powers of the Air be overthrown."
At Lucerne in Switzerland the Cathedral bells are still

rung during a heavy thunder storm. ,

The Belfries at Hyokunji and Yiitenji are hung round
with small wooden squares painted with a St. George's Cros?
in red, white, and blue as on the great Gate leading to the Dai
Miroku at Kwan-shoku temple near Eonzan.
This curious symbol ^^eserves investigation for it, and the
Star Banner, are on the gates of Sanchi Pagoda.
In the cave-temple at Ajanta in the old Yuetchi empire'
of N. India, the Lion and Unicorn sit peacefully' below Buddha's
Throne, just as Dr. Stein found them in a magnificent silk

embroidered picture in the Myriad Buddha-caves at Tunhuaug

on pedestals bearing up thg Lotus on which the " hieratic
looldng" Shaka San stands, vested in crimson over green robes,
the Kainbow-halo on His head, and a Life-boat aureole
(funagoJco) behind.^
One beast has the mouth open, the other shut (symbolic
of the A-Um 5-li"'^) when found — -as in Japan —before every
Shinto Shrine standing on pedestals just as they did in the
courtyard o.f Kaifengfu synagogue in China^ where the Jewish
1 Note that the Ajanta Caves shew 3 Jews ra China, pp. 18; Ghinese
Persian (as as Singhalese) in-
-well Jeios pp. 6-10. A
sketch in this
lluencfe. Cf. also p. 41. pamphlet of the exterior Courts of
2 111 : MuiTis cf Desert Cathay n. p. the Synagogue resembles a Shinto
—
207-8 ; cf. ante p. 39. The accompany- shrine like that of Yoshino.
ing picture of this Crimson-robed Within the Holy House the
One comes from Seigan-ji, Kyoto. "Chair of Moses," on which the
Note the bared right_Arm(Isai: 63.1); Torah is placed, reminds me of
the seven flaming («ma (Jlev. 4. 3. 5) the " Chair of Buddha " on
the Lion and Unicorn, the Cupids on which He descends and sits during
the vine. The six Syrian-faced at- Mass, which I was privileged to see
tendants resemble these at Horyu-ji atTsudoji in Korea on Shaka's Birth-
in Yaniato, founded a.d. 604, day, April 8, 1913 when gifts and
,
 —

— FAE EAST AND WEST. 55

settlement dates back to a.d. 34, when persecution raged in

Babylon, or to 70 —the Fall of Jerusalem.
About A.D. 90 a .Jew named Li arrived there with 70
coenobites, (Cf. p. 23).

In Manila the same Lion and Unicorn stand ia front of

the Eoman Catholic churches, although their presence there
is unaccountable.^
In Japan they are called " Korean dogs, " but in Korea
" Chinese lions," whilst in China they are " Persian lions "-

thus we can easily trace their geographical route to the origi-

nal lair — Persia !

But their mostsignificant title is " Dogs of Eo."

incense wer.e most reverentially offer- 49. 8Deut. 33. 16, 17. Now at Kegon-
;

ed to the Invisible Being_ there en- ji in S.Korea four lions support the
throned. image of Shaka Nyorai, two have tlie
In another temple I noted the mouth closed and two open repre- —
Image seated on a chair and was told ssnting the A-Um» Note that the
"It is the custom." Coronation Chair in Westminster
In the Syriac Churches of the Abbey (which stands above "the
Messiah the Altar is " the Seat of Stone of Destiny," commonly- called
Christ." 42 and n. 7.
cf. p. " .Jacob's Pillow,") is supported by
1 TheLion represents ^ Judah, four Lions,
—
the Unicorn, — Ephraim; see Genesis

—
NoTB. (with reference to pp. 4.5 and n. 2,
Durrow, carved by the same sculptor as that
71, 171) that the Irish Cross of
at Monasterboice cir. a.d. 913,
affordsa remarkable demonstration of the San-i, /eii-s/iSrt, and rimho.
From the Holy Three who stand above the Rimbo, the Dove descends upon
the head of the Crucified One who hangs suspended within the Wheel.
On the back of the Cross is a large Svastika of the same curious form we
meet sometimes in the Far Bast. (III. plate II " Muiredach, Albot of Monaster-
boice " by Prof. R. A. S. Macalister.)
 ' " '

56 SYMBOLS Off ' I'HE WAY — '

CHAPTER IV.

THE SECRET OF KONGOZAN.

I must now diaw your attention to some aspects of the

route leading to the goal of our pilgrimage,

" "
THB MAKA-YUN

literally, "
Mahayaua, or Baijo Bukkyo j$t: pi fff Hill."
The hard K sound in Japanese pronunciation replacing
the softer Korean h, identifies it with the Syriac " Makayana,"
Ltfb-Giveb' —
the equivalent of atorijp, the Greek word for
the Hebrew title " Jesus," i.e. Saviour.^
In Syriac usage " Salvation " and " Life " are identical.

Such being the teaching of the Christ and His Aramaic-speak-

ing disciples it is a tremendous link with the teaching of
Kongozan !

The Maka-yua-an convent is a place of Purification before

admission is granted into Kongo-kai, the Diamond World ;

and amongst Korean Pilgrims the spying runs ;

" Crossing over Maka-yun,

"
We shall see Buddha !

Do you not catch in these lines a curious echo of Kobo

Daishi's iro-ha-ida #Q^^ ?

" Crossing o'er the Mount of Change today.

We shall find no dreaming nor illusion,

But Enlightenment " !

1 See Prof. F.C. Burkitt's thought- Chinese ; " {Syriac Liturgy, quoted by
ful work on "Early Christianity Assemanusiii. 156.) "I came that they
Outside the Boman Empire," p. 22, might have more abundant Life"
1899. John 10. 10 ; and again, in the East
2 " By the blessed St. Thomas, Syriac Offices, we have " Christ our
the Illumination of the Life Giving Saviour and Life-giver " which name ;

Doctrine arose upon all the Hindus, in the Boman Office

" Jesus. is
—By him the Kingdom of Heaven 3 Cf. Dante, Purg. ec. i. 4-6 ; xvi.
was extended, and opened., to the 30-41.
 ; ' —

—J?AE EAST AND WESt. 57

It is the Beatific Vision of the Catholic'Faith — hell's tiue

sting being exclusion from the sight of God, whom the Pure in
heart (Jap. hokoro >5>) alone may see :

" Who only in beholding Him have Peace." ^

In the Chinese Sai-yeu-hi the Master' being asked, " If

you cannot conquer the Six Thieves' how do you expect to see

God ? " Sanzo thought awhile, and then exclaimed, " O when
shall we see Nyorai face to face ?" *

A beautiful . woodcut in the old Japanese edition shews

the Master admitted with His three disciples,' — the Pig,

Monkey' and Horse' — to the Presence-chamber, and receiving

from Nyorai the precious Scriptures of the True Law — " Jioiv

to become Divine."
*
Kwannon Daishi, the Aged Woman, looks on with joy

at the achievement of their purpose, and two worshippers

1 Matt. 5. 8 ; Sermon on the Lotus Gospel (see p. 5 and n. 1, 2); and

]\[ount. this Monkey is visible in it.

2 Dante, Paradiso xxx. 10^. At Kenpoji on Diamond Mountain

Note that
in Pargatorio ii. 43- in the Hall of the Sixteen Kakan thete
50 the Celestial Pilot signs the Holy is a picture of the Monkey offering 3
Rood upon the passengers in His —
Peaches the Fruit of Immortality
Ferry-boat ere they cast themselves to some delighted monk-worshippers.
upon the shore of the Purgatorial Very curiously, in Ancient Egypt
Mountain. the Boat bearing the dead throtigh
the cleft rock of Abydos into the
3 The Six Thieves are Mr. Eye,
Sunset Land was acclaimed by
who loved change, Mr. Ear, who baboons with joyous shouts {Maa-
"was easily angered Mr. Nos*, who ;

firo).
smelt love ; Mr. Tongue, the glutton
Again, at Ponglen-ssa, near Seoul,
Mr. Thought, the coveter and Mr. ;

(p. 2), the Monkey pleads with

Sad, the discontented and morose.
Heaven, pp. 140, 205.
Kwannon for the Imperial Mes-
Mission to
senger, Huen-tsang, who is in great
4 Cf. 1 John 3. 1-3. fear through the Tortoise on- which
5 Cf, Christ's commission to His he stands diving beneath him ; as
—
apostles " Preach to the whole crea- were St. Brendan's monks when the
tion," Mark 16. 15 also Bom. 1. 20; ; Great Whale they mistook for an
8. 22-23. So, many of the 16 Raka,n island began to wriggle.
images have a wild animal in their 7 In the Russian Liturgyis a
arms. most touching prayer for liorses,
6 This Monkey is a noted char- based on God's promise " to save both
acter. Having spent 500 years in men and beasts."
Prison for his militarism, he was re- 8 Rom. 8.16, 26 " The Spirit
Cf. :

leased on condition of spending him- beareth witness that We a,re the

itself

self for Others. A picture at Onomichi sons of God.'.' In Syriac this reads
" Plerself.")
represents the New Birth in Baptism,
and Y6-on preaching the White
58 /SYMBOLS OF 'THE VlAY ' —
exchange the Kiss of Peace/ as in St. Perpetua's vision at
Carthage, a.d. 202,,
Seeing Nyorai " face to face " they behold Three Buddha-
bodies, each having the Form of Shaka Butsu.^
On quilting the hospitable Hyokunji and my cosy " Para-
dise cell "
(whosename in Chinese translation of that Persian

word means " Heavenly Home " ! ) a cheery Korean monk

robed in ashen grey, gripped a stout climbing-staff, and led the
way to Kongo-mun, behind the temple.
This " Diamond Gate "
^ pjij
f^ is " a natural Gate With a

supernatural meaning," i.e. a most mysterious Narrow Way

which, threading beneath two titanic rocks,^ gives access' into
the' lovely Vale where Mahayana Buddhists go at death.
This " Horai-zan" (the Japanese name for the superb
*
Kongo-zan), means " Paradise."

Please note that the " Nehan "

v§ ^ of which Gautama
^^ taught being Extinction, like a blown-out candle — utter
Annihilation — the atheistic doctrines and pessimism of tlina-
yana Buddhism plunged all Asia into despair.^
But, contrariwise, " in the Gandara sculptures Maitreya,
the Buddhist TMessiah, seenjs reverenced almost more than the
f&under himself, " ° and the great Mahayana monks of the 4th
century, Asangba of Gandara and Buddho Simha ^ |S'g {^ faf

of Udyana, the' Chinese pilgrim Huen-tsang of the 7th,' and

the Japanese apostles Kobo Daishi, Honen Shonin, and Shin-
ran Shonin of ^e 9th, 12th and 13th centuries,^ one and all

1 Psalm 85. 30.

'

The Scriptures studied on Kongo-

2 Cf. p. 45 arid nn. 2, 3; also san belong to Mahayana, namely:
Athanasian Creed t " These Three are Kigon the chief, and its more minute
One. Such as the Father is, such is explanation Daijo KisUnlan ; the
the Son, and sucH is the Holy Ghost." Hokekyo ; Fumon-bon ; and Amida-
3 Cf. "the Eye of a Needle" hyo.
Matt. 19. 24-26. •' 6 Grunwedel, "Buddhist Art in
4 Note that Kobo Daishi gather- China " p. 81.
ed his disciples together and told 7 Beal's JBuddhism in China, p.
them that he was "about to enter 114; Buddhist Records i. 227-8.
Kongo-jyo, the Diamond 'World." 8 The respective Founders of
He named the temple founded on Shingon, Jodo,
Shin-shu, to and
Koya-san— Kongobu-ji. which the large majority of the
5 N.T.H.B. p. 38. Japanese nation belongs.
 :

-^FAH EAST AND AVEST. 59

ardently aspired to New Birth in Tushita, i!iliroku's Heaven of

Joy, lived in the daily hope of seeing Him at last, and return-
ing with Him to earth* to do Buddha's work with tireless zeal

for Others' sake, and " restore the True Eeligion." ^

All died calling on His Name.

It was Huen-tsang who asked :— " What is yoga (mikhjo)
"
^ ^, but the Eevealing of Mieoku ?

The Yoga J§ |jfj|i {anglice, yoke) is that which, uniting two

wills to one purpose, gives Kest to the heart.'

" T'is essential to this blest existence

To keep itself wittin the "Will Divine,

Whereby our very wishes are made one.
'

" The King makes His Will our will,

'

And in His Will is our peace."

. Paraiuo iii. 79-85.

" From olden times " (so a Korean monk told me), "it
was said that any one wishing to enter the Kingdom of God
must pass through this Diamond Gate, Kongo-mun " a truth ; —
which the old Egyptian Bitual of the Tomb (gathered from the
Pyramid-texts) expresses " There is no death unto Thy ser- :

"
vants but a passage !

So, also, said The Christ, when preaching on the Mount

"Strait is the Gate, and Narrow the Way,
That leadeth unto Life."

Bunyan emphasized the self-same Truth iii the English

" Pilgrim's Progress " three centuries ago " Now at the end of :

A 400-year-old picture froin To- du Song Celestial (BAagana'rf 6|(^), in

fukuji, Kyoto, sTiews Shinran Shonin, , which " the reflex influence of Asvag-
surrounded by beautiful Peacocks hosa is clear," e.g. the Trinitarian
and Doves, andv(Uke Zendo, the Doctrine, the Fatherhood of God,
friend of ths Chinese emperor Kao- the Incarnation of the Divine Beinf;
tsung, 600 years before, (p. 8.) the and His energizing Poweri"
Three Buddiias —
San Butsn ^\i^,— It is certainly significant that the
appear in his breath. three Master-keys of St. John, ofAs-
1 I Thess. 4. 10-17. vaghosa, of Amidakyo and HokUyo
2 " The True Law " to recover are found in this " Song Celestial,"
which Huen-tsang travelled to- India, wz. Life, Light and Love.
see/Si-j/Wi; iindPsalm 25. 14, "The Sir Edwin Arnold prefaces Ms
Secret of the Lord." ,
translation of this wondrous poem
?. (Pp. 4, 5, 45 and n. 5). Cf.- by saying that " The weight of evi-
Matt. xi. S8, 29 with " JUikkyo." dence tends to place its composition
" Yoked with God," says the Hin- at about the 3rd century after Christ,"
60 SYM330LS OF ' THE WAY ' —
this Valley was another called " the Valley of the Shadow of

Death," and Christian must needs go through it, because the

"
Way to the Celestial City lay through the midst of it !

" The Way to Life lies here !

" said Dante, who describes
the Angel-janitor sitting on a Diamond at the threshold o f

Purgatory.
Crouching, then, through Kongo-mun's dark passage,^ we
emerged into a bright sunlit valley beautified by a Million
Cascades where, close to the peaked " Incense-burner-hill," is a

Grotto, to which the Three Gods descend for daily worship.

Never, surely, can one forget the radiant smile with which
my monk-guide swung round towards me (who in my Ttago

had outdistanced my pedestrian friends) and eagerly gesticu-

lated towards the mighty precipice of Maka-yun which then

first came in sight, far, far away on the horizon,- looming at the
head of the abysmal canyon we had entered between the
Incense-burner Hill and the Lion Crags.
Pointing upwards with his staff, this monk directed my
gaze to a majestic equal-armed Cross ^ deeply incised in the
face of that perpendicular cliff, high up near the sumnut.
Not cut by bands," so many monks assured
" us, " but

natural and there are many such on Kongozan."

!

Thenceforth we never lost sight of that amazing Sign

which is

" "
THE SECRET OB MAKA-YUN-HILL

^ rnj fl^f ^ lif ^i and counterpoises every risk and fatigue

involved in ascending through the dense jungle to discover — the
All-pervading Symbol of Life and -Harmony, bidden in the
core of Kongozan !

Do you wonder that a Korean monk-student before 1 left

1 Mark 10. 25
Cf. also Her- ; through which Pilgrims must creep
ni.is' Vision of the Tower whose at the Dai Butsu Temple at Nara.
Gate was shut against all who would 2 " The Sign of the Cross unites
not share their riches with others in the Four Quarters and restores the
this life and the Hashirauuke hole
; Harmony that had heen destroyed."
S H ^® S »
:*; ?9 IJin the Pillar Nestorian Stone.
 . .

—PAE BAST AND WEST. 61

Tokyo told me that " Diamond Mountain is the holiest place

in all the world — outside Palestine? "
At the Lion Crags the Koreans repulsed the Japanese
invaders and defeated Hideyoshi's armies which, in 1597, so
ruthlessly wrecked Uiong-ju, the marvellous sacred city of
Shinra, and its age-long temples, memorials of the highest
art and civilization, and many another glorious sanctuary
with its historical records in South Chosen.
The. next spot of interest was an immense rock-slab in the
river bed of the canyon, carved with huge Chinese characters
wherein the old-time Pilgrims burned incense,' and when the
God of Horai inhaled its fragrance He came down from
Paradise.^
The Divine Liturgy of St. Mark at Alexandria expresses
the same thought :
" We offer incense before Thy gloiy, O God ;

do Thou receive it, and in its stead send down the grace of
Thy Holy Spirit."

There are Eight Abysses in this canyon, viz. the Black

Dragon the Four-stringed Lute the Pearl the Ship the
; ; ; ;

Fire Dragon the Dragon-gathering, Dragon-creeping, and

;

Dragon-hiding Abysses whose deep depths and dark shadows

represent the warring passions of man's soul,'

" Descents that *

Upward climb."

When Huen-tsang reached the borders of Udyana he

heard of the poisonous dragons and evil sprites —literally,

water-spouts, etc. —that dwelt in the river Indus, pp jfg •^.

Spiritual enemies are snakes and dragons to be trampled

under foot — so both Christian monks in the West and Bud-
°
dhist monks in the Far East taught !

1 I observed tbat the Incense which mentions " Life-restoring In-

"
burnt in Korean temples is chiefly cense !

fragrant-wood chips, as with the St. 2 Gen. 8. 2]

Thomas' Christians in S. India. 3 in such a " Cauldron "—terrific .

In the Imperial Museum at Uyeno whirlpool— St. Columba saw a symbol

two pieces of Incense-wood inscribed „f the torments endured in Purgatory,
with Synac characters are preserved West iii. 98.
j/^,^ jjs of the
It was received in Yedo in 781, the , _ o , , -iir
very year of the erection of the Syri- ^ ^^^n Stanley of Westminster,
an Memorial Stone at Cho Ang, 5 Nine Dragons opposed tljc
6-2 SYMBOLS Oai" 'THE WAY' —
All early legend of the Flight into Egypt says, that when
the Holy Child took refuge with His parents in a Grotto,
dragons and other noisome creatures came out of their hiding
places to worship at His feet.*
Lost in admiration of the marvellous scenery, the indes-
cribably lovely aromatic forests, and the awful grandeur of the
cliffs, I was suddenly roused from my dreams by the quaintest
little Korean monk in black calico, who prostrated himself

repeatedly on a rocky boulder in the Black Dragon Abyss

before me, and then with the happiest smile of welcome arose
to speedme on my way.
Unobserved he had descended by chains from the tiny
Pul-to-ku convent, suspended like a bird's nest on the edge of a
precipice overhanging the Four-stringed Lute Abyss, where
two or three monks reside in order to worship Kwannon-sama
and learn the Universal Virtue from Her who brings all

discords into tune.

After the Lion Crags the way became too difficult and
dangerous for my hago so its five bearers carried me inrelays,

pick-a-back, over the most hazardous and neck-breaking rocks

I ever encountered — not excepting the Maloja glaciers enroute
to Italy from Switzerland. —I never hoped to escape alive, or
^
with unbroken limbs ; but to turn back was impossible 1

"
Passing the " Kwannon precipice "
and the " Ship Eock
with their glorious views, we reached Ko sen-ho, " the Advent
Temple,''^ where God came doimi from Heaven, when He

coming of " the first hotohi " to Kou- stands in the Rainbow upon the roots
go-zan. of the Universe-tree through which
These monks are called, " the a Dragon tries to gnaw. From His
Fifty-three Buddhas," and sometimes emerald halo fiery flames proceed.
" the 53 imaiges of Buddha ; " and so The Tree resembleB that in the Baby-
Montalembert, writing of a Western Ionian .story of Tiamat; the Serpent-
Monk, says: "Whose image they guarded one in Eden (Gen: 3), and
venerated in the man of God." in the Norse Edda.
Curiously, all are tonsured and 1 Hulme's iSymioKsni p. 117 n. 1.
wear the long-sleeved Early Christian 2 In Sept. 1915 1 accomplished
the reverse journey safely on my
'

chasuble.
At Sokoji there is a Hall dedicated second visit to Maka-yun via Yiltenji
to these "first hotoke." In their and the Miroku colossal Hand (cf. p.
midst, as at Yiitenji.the Golden-robed 17), and passed the night in the con-
Sh^ka, with Svastiha, on His breast, vent.
Shaka-Nyokai and the Univekse-Teee,-
The Treasure of Yiiten-ji.

From Diamond Mountain, Korea.

 — -

—FAR EAST AND WEST. 63

lui-iied back Hideyoshi (who impiously pretended he had

come to worship Him at Maka-yun), expelling him by terrific

thunders and lightning, (cfrEx. 19. 16-24).

As you know Ming-Ti, the Emperor of China, had a
wonderful vision in A.D. 61 of a Golden Man who appeared in

the Court-yard of his Palace at Lo-yang and said :

" My
Law^ shall spread to the East " !

Now the interpretation of this dream was that " a Divine

Spirit {Shin), named Fo, had come doion from heaven,^ and
was born in the West."
" "
In Tibet this Fo, Buddhfi, is called Sahja thubpa
" the Mighty Shaka who came down .'
" '

The word " Fo " is composed of two Chinese ideographs

\ ^ which mean "Not Man "—i.e. God, the Ideal, Pattern,

Super-mac, the " True Model " or Nyorai of whom our

Allegory Sai-yeu-ld tells ; and in Korea Buddhism is known
as Pul-to, " Fo's Way." (Cf. p. 28. n. 2).

After the Advent Temple we passed the Hades steeps,

or " Hill of Sumi " ^ ^*
on whose top the gods dwell and ;

finally reached a tiny convent opposite the Maka-yun precipice

on which the wondrous colossal Cross -p is incised resembling

that on St. Thomas's tomb in India, and on the Syriac Stone in

China, and " Yakushi's crest " in Kobo's temple at Itsuku-

1 Pp. 16, 21, 39. whose Secret Name is the Sanskrit A-

2 St. Gregory [the Illuminator, TJm.
the Apostle of Armenia, saw the 4 pp_ 22 24.
Saviour descending from heaven in a ,,,„.", ,
'. '.. ,, , „ o • ,

flood of Light. He built a comme- J^''^'Daishi) i?l^.V?^'!,n,r''^

roorative church in A.D. 309 calling it
,
(Eengyo 790 ad. m ,.T''!'°
desir-

EtchMiadzin." Descended the Only mg to save all men, built across

Begotten." This great monk was of ^Y P^'^'',?™ .°"i^^"?i-?if u{ i5°^

chudo-" roots of the Midd e World
the same royal Arsac race as Anshi
Kaowho took the Dai-hjo to China ""^ '1'?,.^! . "^ u v.- '
!
' f^'^t^''
wonderful Uypt the statue he hmiself
in A.r. 347. Cf. p. 5. n. 1.
3 Cf. "31arco Polo." i. 316, and ^''^5'^t,°LT''''"'^I^T' n^
Isai. 9. 6. Note that in A.D. 811, »ond Buddha 'who makes .'i
the soul

Saicho placed 3 images (still, visible) ]^ell m Hades, and His Twelve
in a temple on HiJ^-zan of Kwan- Generals "armour clad (as m the
non," the Voice, the looking-down
this V
^f'^2''''?;^ ^-^f^O^^'Jlt- tlV^
Yakushi-
Lord ; of Mikoku " whose Name is Dai-mon (Great Gate) of
Love and His essence Wisdom ; " and J P^cemz bird flies in or out, having
J,"
between Them, Taizo-kai Dainichi the beak open or shut, which resi»c-
Nyorai, " the great All-illuminator, t'^^ly symbolizes The A-Um (p. &4.)
come down to earth from Heaven " ! This Saicho was the Spiritual det- <
 . —

6i SYMBOLS OF '
THE WAY ' —
shima which, however, has a Sanskrit ^[ in addition in its

centre.^ ,

The monastery is called Shuko-ji, " Many kinds of

Incense Castle.^ (We may recall that in 8ai-yeu-ki the
Master Sanzo was canonized as "the Saint of Sweet Incense.")
Now Josephus says (Wars v. 5) that the Incense Altar in
the Jewish temple was " replenished by 13 kinds of sweet
smelling spices to signify that GoD is the Possessor of all
3
things."
No fence surrounds this little isolated convent, (although

till recently, the Mountain was infested by tigers and bears and
wolves) "because all the mountains stand around it like a
fortress of protection !
" ''

From its tall Flag-staff —facing the gigantic. Cross on

Maka-yun across the gorge — a white calico-banner flutters on
which a black Svastika is painted.^
" Both have precisely the same meaning Life !
" ' So
the good monks assured us when separately questioned by Synn
Song, my Korean interpreter, and by the Japanese official

Cendant of Ye-on and Tao-an in the also the East Syrian Offices "May
Fourth Century (pp. 5, 72). Thy peace rule among us, and Thy
1 This Yakushi-mon, a cross formed Cross be a high wall and house of re-
of two Diamond Sceptres (the symbol fuge to us."
of Buddha's power over evil), is at 5 This banner characteristizes all
the four corners of every Shingon temples connected with Cho'Ang-ji,
and Tendai-shu Table of Ofiering just whose name, "the Long Eternal
as a Western Bishop, with his finger Peace" i.e. Peace both for people
dipped in lustral water, traces a cross and country, is like that of Sianfu in
at each corner when consecrating the China, after whose model Heian-jo,
Altar, and 5 crosses are incised upon the "City of Peace" Kyoto -was
its slab, (cf. p. 1.3. n. 3, Marco Polo). laid out. (P;29).
2 St. Bernard, the great Abbot of In Chinese, Chang An is " the Di-
Clair Vaux ("Clear Vision," (/. 1153), vine City." " In Peace " is the most
ceaselessly cried out for better monas- frequent inscription in the Roman
teries and more of them. " Let these Catacombs.
Ecclesiastical Gasths multiply, let 6 A Portiere from a Jodo-shu
them cover and command the land, temple ia Shinshii, lately sent me,
well garrisoned with the Sons of confirms this. On it a large- white
God " (Vaughan's Hours with tlie
!
manji and a White Cross side by side
Mystics, i. p. 145). are prominent at the top. This ac-
3 In Japanese, Onamuji :^E;^iJif cords with the " saving health "
Cf. Gen. 14. 19, " Great Name Pos- which results from following " The
sessor," Buler of all under heaven, the Way " (Ps. 67. 2) and with the Syriac
dark under-world and, also. Origina- " Vivifying Sign " —
" Thy Life-giving
tor of Medical healing— of which —
Sign " which Korean monks impress
Incense among the Syrians was a on their own persons as we do the
component part (p. 61 n. 1).
; Cross.
4 Cf. the Hebrew Psalm 125, 1-2 ;
 — FAR EAST AND WEST. 65

interpreter, Mr. S. E. Ijima, whom the Chosen Government

General appointed to accompany me.
In this convent (founded 1251 years ago, a.b. 651) the
Rule of Silence is practised " to cultivate the heart and obtain

Spiritual Power" * for, as the lamented Abbot of Shaka-o ji^

(who was burnt to death last week), told me, " It is very
easy in such a place to learn of Buddha."
In the Sanctuary is a picture of Dharma who (the monks
said) " came by sea from India 1700 years or more ago."
Eobed in dark green he rides on a Lotus-leaf upon the
waves.
The, Altar is a simple table of lacquered wood on which
two candles stand. Below the red and green frontal is a
Manji stamped in brass —right in the centre.

This Manji stands for the Heart or Mind of Buddha, so

the Abbot of Hyokun-ji told me.
The large Altar-piece of the Buddhist Trinity is preserved
in a glass case behind a transparent Veil of blue gauze inter-

mingled with vieux rose.

Shaka Nyorai, Rainbow-crowned, is the central Figure.

This Rainbow halo ^ is a marked attribute of all the chief
Objects of worship in the old Korean temples —Jizo included.
1 Kegarding the Power of Silence, images of SLaka amidst His 500
note that Yuima, whom the Japanese disciples (every face of whom is dif-
say was "the dear and intimate ferent) are preserved at Shaka^oji, a
friend of Shaka," spoke with a thun- few miles out of Gensan.
der-voice, although living in society. These " Five Hundred " are so
He insisted that " the Kingdom of prominent also in Japan, carved on
GOD is within you." (Cf. p. 25, n. the rocks near the oldest temples,
4).' that scholars like Dr. T. Bichard
The Buddhist monks in Korea are of my opinion that they are the
thoroughly understand " the Fellow- Five Hundred who saw the Lord at
ship of Silence " now teing revived in once after His Besurrection, as men-
modern England, and quite the most tioned by St. Paul (1 Cor. 15) to
impressive part of their evening wor- whom he appealed as witnesses.
ship is the Silence-time standing, and 3 P. 15, n. 2. " A little earlier
afterwards sitting, at the close of the than Bede wrote, Eainbow-Mosaics
service. in the apse of churches at Bavenna
The indescribable hush of spirit, and elsewhere were enshrining for all
lasts after leaving the temple, and for time Symbols of the Christian hope,"
awhile other sounds seem sacreli- says V. D. Scudder in Introduction
geous. Cf. Matt. 11. 28-29 ; Mark 6. to Bede's Ecclesiastical History.
31. If this be true of Italy, why not
2 Quite the most wonderful equally so of Korea' at the same pe-
 "

66 SYMBOLS OF ' THE WAY ' —

On either side of Shaka is the White-robed Kwannon (with

Her flagon of Sweet Dew and Willow-spray and the Image of

Aniida on Her head), and Dai Seishi with a similar flagon in
His hand, crosses on His robes, and a sari-to on His head.
Behind Them stand Anan and Kasyap, to whose authorship
the Mahayana scriptures are ascribed.^

At each corner of the picture is one of the four Kings of the

Diamond world (Shi-tmno).
At Shaka two of these Kings have a Phoenix ^ on
Oji,

their helmets —
the bird of which Clement of Rome (who was
martyred a.d. 100, the same year as Asvaghosa died) said, " That
wonderful bird, that marvellous type of the Eesurrection !

The third, Bishamon-tenno (as formerly at Cbo'ang ji, before

the Dai Mon was destroyed by fire), has the Sanskrit ^\, the
equivalent of the Greek alpha, and Hebrew aleph, on his.

Here, at Maka-yun-an, is a huge, Nine-storied Tower

on Bishamon's head, and beside him Ji^o, with a Crosier and
the tdma-'Pea.x], stands.
The four Heavenly Kings do not exist in the Hina Bud-
dhism of Ceylon. They are mentioned in Amida-kyo pjif ^
|?g ^ and in its Mandara are depicted with six wings,- as in

Isaiah vi. and St. John's Apocalypse iv.'

They are the Cherubim at the Gates of Eden —Paradise—

in the Primitive Eevelation.''

riod? The Korean monks told me thers are a conspicuous feature in the
that " Buddha loves the Eainhow Catacomb frescoes, and in its plumage
very much." Cf. Eev. 10. 1. are the five Eainhow colours. This
1 As in Christian
Art, the Bird figured also in the mosaic pave-
Apostles Peter and Paul were placed ment of the Jewish temple ; and the
as the founders of the Jewish and story of its perpetually renewed life
Gentile Churches on either side of comes from a Hebrew legend. Cf.
Christ. Hulme's Symbolism p. 199.
Kasyapa, a disciple of Gautama On the Assyrian Monuments the
Buddha, was re-horn in India in the Hebrew captives are represented
First Century a.d. a well known— with closely curled hair.
Jewish idea; cf. Malachi 4. 5-6; 3 "This Apocalypse is not in-
Matt. 11. 13-14; Mark 6. 14. cluded in the Syriac canon, of the
2 Cf. p. 63 n. 4. The Phcenix New Testament."— JVo/: F. C. Bur-
has the same curls as Buddha's Icitt.

images, and " the Dogs of Po," and 4^ Gen. 3. 24 ; Ezek 10. 19-20.
the Shepherd and His Bam-hoth in These curious Beings stood .at the
a Gandara relief of Buddha's birth- gates of Nippur, the oldest Sanctuary
scene and at.Eome, Its.fftree tail fea- in the world,— where the Hebrew
 — :

—FAR EAST AND WEST. 67

Is it not remarkable that in the Japanese version of Ami-

da-hyo the Cherubim are mentioned by the untranslated AS'
Syrian word KaruiUm jtS !^ i^ fjn ?
^

We can trace them on their Eastward route as far as Lob

Nor, where Dr. Stein found a frescoeed dado of winged angels
(whom he calls "Cherubim, with distinctly Semitic traits

in their features "^) at a ruined temple in Miran.

Now Miran, on the main route from the Great Yiiechi
country in the Oxus valley to China, was deserted by the end
of the 3rd century A.D., and Dr. Stein found much Iranian i.e-

Persian influence there in the pictures and script of that early

date.

It is , a remarkable and indubitable fact, that in Hina-

yana— Southern Buddhism — the Svastika y^ crest of Daijo
BukJcyo ^ unknown. is It is peculiar to Early Christianity
and Khoten Buddhism {i.e. the Mahayana, established by
to "

Kanishka the Great, Pars'va, As'vaghosa and Nagarjuna,^ and

is on the breast of all Buddha's manifestations worshipped by
the Lotus Gospel or Pure Land school.

In Korea it is called " the Heart's Seal."

It is the only Cross-emblem (if we except the Egypt-

ian tau, Sign of Life) used in the Eoman Catacombs for
the first four Christian centuries," and appears on the hem

Seer Ezekiel had his vision, of which ghosa ; it is therefore interesting that
he says " I kjiew that they were the in the portraits of the Maka^ana
Cherubim," i.e. the " Throne-bear- patriarchs preserved at Seng An-ji m
ers" of the Sumerian Deluge-tablet. 8. Korea, the 14th is Nagarjuna
Cf. ante p. 40 and n. 6. listening excitedly to Asvaghosa.
In Amenti, the Egyptian Under- Between them a bowl of water rests
world, these Four gods stood on a on a dragon's head, and on a Bock is
Lotus at the feet of Osiris, the Kwannon with a baptizing flagon and
Judge of the dead, and interceded a Triple-branched Willow. Seated on
for the dead man at his trial in " the a Ked Lotus is'tNagarjuna (p. 42).
Hall of Account for Words." There is no Kwannon, and no
1 In the East Syrian D.O.
.
— Baptism in Hinayana.
' How beautiful is that Ship which 4 Not until AD. 586 was a
'

bore Mar Cyriac (the martyr) ! Com- Crucifixion depicted, and up till the
panics of Cherubim bear it in proces- ]2th century (when portable cruci-
s ion." fixeswere introduced) Christ, hang-
2 Cf. p. 48 and n. 00 ch. xii. ing on the Cross, was always repre-
3 Chinese tradition says that sented alim and robed "Death
—
NagarjunEi was a pupil of Asva- having no more dominion over Him,"
 ' : !

(i8 SYMBOLS OF ' THE WAY ' —

of the Good Shepherd's robe which the woman touched for

healing.*
In St. Domitilla's cemetery there is a very famous tomb
on which Diogenes, the fossor who dug the martyrs' graves, is

represented with this Svastika on his dress and shoulders as

the Sign of Life and Healing amidst Death, Darkness, and
Destruction—" Unconquered and Unconquerable," — and such

is the true meaning of the DiAMOND-symbol

It was on the Diamond-Throne that Shaka attained

Ealightenment.
The Yuirm-Tcyo il j^ i^ ' says :
" The man in whose
heart this Faith is deeply implanted is like the Diamond-
incapable of destruction."
And this is the teaching of the great Alleluia-psalm-

(cxiii-oxvii) always sung at Passover to commemorate the

Jews' Deliverance from Egyptian bondage
" I shall not die but live, and, walk before the Lord in the

Land of Life " !

1 Cf. the Kobe of the High 3 Origan, one of the most spiri-
Priest's Ephod (Exodus 28. 31-33 tually-minded Christian Fathers (who
with Matt. 9. 20-21 ; 14. 36 ; cf. also prior to his conversion was steeped in
lieb. 7. 19-26 ; Bev. 1. 13. Greek philosophy), was called Ada-
This woman is said to have been raantius, i.e. " Diamond," because of
Berenice of Edessa ! his indomitable energy.
2 P. 65 n. 1. T'he Tiiima-hyo is « Indefatigable," "Insatiable,"
a commentary on A svaghosa's l)a?j'o "Indomitable" are adjectives ap-
Kishinlan (p. 56 u. 5) and much plied to all the great Monks of East
studied by the Zen sect in Japan. and West.

—
Note. ^Will the Student take careful note that throughout the Korean
teachings the golden thread of the Catholic doctrine runs concerning " The
Unitive Way ? " namely, First, purging and purification in preparation for
the Vision of God ; secondly, Illumination ; and lastly Mikkyo, the Divine
Union and Friendship.
" Apart from the Spirit," said St. Athanasins, " we are strange and dis-
tant from God ; but by the Go-operation of the Spirit we are knit into the
Godhead."
 —FAR EAST AKD WESr. 69

CHAPTEK V.

THE GBEAT WAY.

Some 35 years ago Max Miiller (the beloved teacher
through whose efforts the " Sacred Boohs of the East " were
^
translated and given to the English-speaking world,) said :

" This Mahayana sutra called SuJchavati vyuha^ i.e. be-

longing to the School of the Great Boat/ this sutra of the
Pure Land, sounds to us and is very different from the teaching
of Gautama Buddha.
" Nevertheless,
it is the most popular and widely read in

China and Japan, and the whole religion of the great mass of
the Japanese people may be said to be founded thereon
One passage seems even to be pointedly directed against the
original teaching of Baddha.
" Buddha, himself, I am convinced, never knew even the
name of Amitabha, Avalokitesvara, or Sukhavati.
" Then how can a nation call itself '
Buddhist ' whose
religion consists chiefly in a Divine Amitabha and His Son,*
Avalokitesvara, and in a hope of Eternal Life in the Paradise
of Sukhavati ? " =

To whom then is Japan indebted for this great Scripture

of Immortal Life known as Dai-muryo-jiu kyo,^ or, more
briefly, " Dai Kijo " ?
1 CAtps 5. pp. 219, 231, 237. bare martyrs and confessors, and
2 "Dates from as early as a.d. went to Eden." E. Syrian D.O. yp.
100 " Grunwedel's Buddhist Art. p.
;
125, 183.
194 n. 3. Of. pp. 6, 40-43, n. * 46; 67
In it Dai Seishi and Kwannon are n. 1. "Eden" and "Gokuraku"
mentioned. Compare p. 91 infra. are the same.
3 "On the foundation of the 4 P. 50. n. 5.
Twelve and the Seventy apostles the 5 Jap. SIS8 Gokuraku,, the Heaven-
noble ones built. —
ly Garden has the same meaning
" On the foundation of the truth of ap the Persian word " Paradise "
Mar Antony the Saints built. used by the Lord Christ to the dying
" My eyes have seen nought like thief on the Cross, Luke 23. 43. It
the Ship of Mar Antony which bare is the "Eden" of Genesis 2. 18.
Prophets and guided Apostles which ; 6 Nilwagi, ii. 170, 142 and notes.
 '

70 SYMBOLS OF ' THR WAY ' -'-

It came in A.D. 652, together with other sutras and the

wondrous Mahayana image which caused Kimmei-tenno to

spring from his throne with joy.*

From Myong, King of
the Yellow Sea-coast of Korea
Kudara § •^, mikosM (Jap.
sent these treasures over in a

Si| H) Divine Chariot/ with a commendatory letter

to Kimmei-

tenno of Japan in order to fulfil the recorded saying of Buddha,

" My Law shall spread to the East."^

This reference is of course to the Vision of the Chinese

Ming-Ti in a.d, 61."

But, according to the tradition preserved at Zenkoji, the

good King Myong. also dreamed that Buddha appeared to him
saying—" The people in th'at land do not know Me. I wish

to be made known to them !

" °

1 Abgar, King of Edessa, likewise It. was carved by the arhat Mad-
leapt from his bed at the sight of the hayantika /I^HSft (Ananda's pupil)
vera ikon (True Image) of The Christ who converted Kashmir 'MMM^-
impressed on a cloth which the By supernatural power he was thrice
apostle Mar Adai (Thaddeus) brought borne to Tushita Heaven to .study
to him. With this compare Filgrim's Maitreya's altogether lovely features.
Progress : " Then was Christian glad The spread of the Good Law east-
and- lightsome, and said with a mer- ward dates from the erection of this
ry heart, ' He hath given me rest by Image, so the natives told Fa-Hien.
His sorrow, and Life by His death !
See Watters " On Hmn
Chwarig " ii
Then he stood still awhile to look pp. 289. Ante pp. 5 ; 26. n. 4 58, 59.
;

and wonder . . and then he gave Of. Eitel, pp. 11, 73, 83, 138, 169.
three leaps for joy, and went on his Sir Monier Williams said that
way singing." Of. ante p. 35. n. 1. "prior to the Gandara Sculptures
-
2 Ezek. 1 1 Sam. 6.
; there was neither image nor image-
Among the frescoes at the " Light- worship in Buddhism."
showering" ^fii Kwan-shoku tem- 4 A steady tradition, ofjiwhich
ple near Eonzan (ch. xi) I observ- Glastonbury Abbey on the Isle of
ed Bishamon with a Trident and five- Avalon is a standing witness, says
storied Tower the Fish ; the Great
; that the Gospel was brought to Bri-
Ship of Salvation, (pp. 42. n. 6 43. n. ; tain A.D. 61by Joseph of Ariraath'ea,
4) ;a Mikoshi, carried ceremonially and twelve companions, and that,
with the Bainbow Banner in front twining WiLLQ-w-branches together,
and a Three-Storied Pagoda behind; he built a chapel dedicated to the
and a Monk who leads a child across Blessed Virgin. Monks of West i. 332.
the Bridge to Heaven. At the same time Tradition, now
In the E. Syriac D.O. this is "the confirmed by historical research, says
Bridge to the Country on high.'' Lazarus, with Martha, Mary of Mag-
3 Huen-tsang found at Talila, the dala and Trophimus arrived in South-
old seat of Government in Udyana, a ern France.
great monastery in a valley beside 5 Cf. "the Man of Macedonia,"
which was a very majestic wooden who invited.the great Apostle of the
image of Seishi (Chinese, Tse-chi-Pusa) GentileSj^into Europe, ActSjil6. 7-9
i.e. Maitbesa Bodhisattva, of bril- with 23. 11, and Isai. 6. Sj; also the
liant golden hue and miraculous Man before Jericho—the Captain of
powers, over 100 feet high. Jehovah's host, Joshua 5, 13-15.
 ;

— PAB EAST AND WEST. 71

In obedience to which heavenly vision Syong Myong lost

no time in " reverently transmitting the Law of Buddha to

our Yamato."
All of us know the extraordinary vicissitudes through which
the. Image of the Triune sent therewith passed until finally
rescued and enshrined by Zenko # ?fe in the Messiah-temple

Nyorai-do f,\] ^ '^) at Nagano, but probably all are not con-
versant with the history issued by that temple, and its strange

pictures of the Three-One image showing how it " divided " its
Body (fen-shen ^
^) and, Itself remaining in Heaven, sent
—
down One to earth just as this Dai-hyo and its mandara
describe in harmony with the Inscription on the Sianfu Stone !'

The next year, 553, Kimmei-tenno had two colossal stand-

ing images of Miroku and Kwannon^ carved in radiant cam-
phor wood and placed in a temple at Yoshino in Yamato,
where they still exist.

The Pure Land doctrines taught in Dai-hyo were treasur-

ed by that " Great King of the Law" Shotoku Taishi, whose
devotion to Kwannon-sama HI ^^
was so great, that in
times of stress he always secluded himself in one of Her shrines
to seek Her counsel."

Japanese history says he was wont to pray for his re-birth

(resurrection)^ in the Western Paradise of Amitabha, (Chinese,
Omi-to-fo pnf 3i |?E »).
Hearing of his death in a.d. 621, Hye'cha '^ ^ (the
Korean teacher for 20 years of the Inner Doctrines^ of the

!
1 Pp. 26. n. 4 ; 32. n. 1 ; 45 and —essentially Christian " Hasting's
nn. 2, 3 ; 55. n. *, 63. Encyclopedia of Belighns p. 538-42
2 P. 32. n. 2. see ante p. 59. n. 3.
—
3 Cf. St. James the brother of This Hindu idea coincides with the
Ghrist's-words (Ep. 1. 5, 6), "If any Natalis, Birthday i.e. Birth into True
of you lack Wisdom, let him ask of Life, of the Early Christians.
God ; " also King Solomon's example 5 Dr. Gakka taught the Outer
1 Kings S. 5-15 ; 4. 29 ; and p. 3. doctrines to the Prince. This idea of
4 1 Pet. 1. 3. "The end of i)eath Inner and Outer is preserved in the
is Birth," says the Bhagavad Oita— Naiku ft ^ and Geku ^ g Shrines
" a short Gospel that embodies all at Is4 |* ^, Diamond
as well as at
the essential features of Northern Mountain in the Inner and
Outer
Buddhism " (Okura, " Ideals of the Kongo-zan.
East" p. 81); and yet, "it exhibits In modern Western speech, it is
marks of strong Christian induence "esoteric" and "exoteric."
 "

72 SYMBOLS OE 'THE WAY ' —

Gitat Way to the Prince) resolved to meet hira next year in

the Pure Land -^ j;: ^ —because "he thoroughly possessed the

Three Constant Principles,' and although a foreigner, my
"
heart was constantly united to him !

This Land of Bliss ' (was proclaimed in South China in

A.D. 370 by Ye-on (Hui-yen) of Shansi, a disciple of Tao-an of
Wei, the enthusiastic young Chinese monk from Che'kiang who
learned from the Indian Buddho Simha \^ ff of Udyana
*
^ M
when they met near the Great Wall of China at Yeh |K tl5
Yeh was the capital of Jao, the kingdom of " Stone Tiger"
the Hun, which extended from the centre of Shansi in West
China to Shantung in the East opposite Kudara, the Western
Kingdom of Korea.

Here Tap-an, and Buddho Simha," must have

possibly

come in contact with the Queen of Koma' who, when Wandoo'

fell in 341 and the King fled, was sent as a hostage to that

Hun court together with the exhumed corpse of the previous

King and his living widow.
The Queen and the late King's coffin were restored lo

Koma within two years ; but the Queen-mother remained

several years in captivity until exchanged for some Korean
hostages, one of whom was the King's son, and he treacher-
ously opened the North gate of Yeh to the Chinese troops in

357.

1 In Hindu tradition, the Saints tal of the Eoman empire Constan- —

expire silently whenever they choose, —
tinople soon after A.D. 330, the New
2 Cf. p. 40, NestoVian Stone. Life of Monasticism became enor-
3 Chinese, Tsing-to If J;. mously popular.
4 Udyana. Cf. Gandara (p. 5). Athanasius, when exiled from
in N.W. India— called also, T'ien Egypt, took the idea to Italy a.d.
Chuh, 3c 2£ or Jennico. 340, whence it spread to Gaul. (See
5 The modern Oh'ang-teh-fu. Dean Spence Jones " Oolden Age of the
6 Buddho Simha, " Lion-intelli- Church," S.P.O.K. 1906). .Thus did
gence," reached Loyang a.d. 316. Asceticism like a second great Tidal
Thence going to Yeh he served throe wave sweep over East and West at
Hun ''
Emperors " from 318 to 340. the same date and revive the life of
Tao-an joined him about A.D. 330-333, the Spirit.
and in 335 the Emperor permitted his 7 Chinese, '^ M> Kau'i.
subjects to embrace monasticism (see 8 The capital, near the present
p. 5-6). Shin Wiju and the Yalu river.
Introduced into the Christian capi-
 — —

— FAR EAST AND WEST. 73

After a most ghastly siege, Tao-an and bis 400 disciples

were scattered in many directions.

Yeon {Hui-ijen) accompanied Taoan to Sianfu and, going

thence to South China, started the White Lotus Guild^ whose
chief Jionzon is Mirolm^ and its Liturgy to Kwannon " framed

on a foreign model, apparently that of a Christian liturgy, is

opposed to the original creed of Hina-Buddhism in which
there can be no objective worship or real prayer to a superior
^
power."
It is akin to " the Mass of the Holy Spirit " in the West.
For 40 years Hui-yeu preached and converted multitudes.
In 408 he sent disciples to Udyaua for Sanskrit texts.

He died in 416, having founded Mount Tiendai monastery

near Ningpo where, 400 years later, the Japanese monk Sai-

cho^^ (Dengyo Daishi) studied ere establishing Tendai-shu

^ "& n? oil Mount Hiye near Kyoto.

Hui-yen taught that to understand the doctrines of As'vag-
hosa and Nagarjuna i.e. the ^
Mahayana, Daijo-BuMyo ^^
^ ^ which they founded— imperative study the writings it is to

of Lao-tze ^ ^, the Chinese philosopher who revived Primi-

tive Taoism in the 6fch century B.C.'' •-

When 90 years old, Lao-tze met the youthful sage JL ^^

Confucius, who sat mute before him for three days.^

1 Pp. 57 n. 6 ; 5. your hand seeks, and yet feels nut, is

2 P. 70. and n. 3. called Wei (the letter V). These
3 Noticed by Mr. Beal both in Three are inscrutable, and being unit-
South China and at Hakodate in ed form only One. ...
Form
North Japan Buddhism in China pp.
; without form, image without image,
153, 155. an indefinable Be'.ng Precede It,
!

4 Nagarjuna was versed in Ihe and ye find not Its beginning ; follow
philosophy of the Hindu Veda. It and ye discover not Its end."
5 Ante p. 65 n. ]. (Of. opening words of Neslorian In-
In a " Memoir on ihe Oiiinions of £cri.ption).
Lao-tseu'' (pub. Paris, 1823), Abel \)r. Wiseman [Twelve Lectures on
K^rausat c^uoted a passage which is the Connexion het^oeeu Science and iJe-
most interesting as exhibiting the veakd Religion) comhienting on this
gleams of light in Ancient Traditions, says: "The extraordinary name
both With respect to the Ineflable given to this Triune Kssence is corn-
Name, and the doctrine of the Tri- posed of the 3 letters I. H. V. for the
nity : syllables expressed in the Chinese
" That for which you look, and have no meaning in that language,
which you see not, is called I ; that and are consequently representative
towards which you listen, yet hear of the mere letters. It is, therefore,
not, is called Hi (the letter 11) ; what a foreign name, and we shall seek for
 : — '

-74 SYMBOLS OF 'THE WAY

Living within the same century as the great Hebr&w pro-

phets exiled in Babylonia, viz. Ezekiel/ Jeremiah, Daniel and
Zechariah, these two Chinese were coeval with the Seven
Sages of Greece, with Pythagoras in Italy, and with Gautama
Buddha on the river Ganges ;»* v ^' ;^ M '" India.^

This is a great Pivot-point, for it not only illuihinates Sair

yeu-ki, the famous Chinese Allegory of the Soul's pilgrimage
written by the Taoist monk Chiu in the 14th century A.D., but

explains the reason why in some old Korean pictures Lao-tze

stands near Amitabha,^ one of whose titles is " the Sovereign

Teacher of the Western Heaven."

''

And indeed one cannot doubt that the spiritual doctrmes

of Lao-tze concerning Tao— " The Divine Way " =—and Te—
" Grace "—did prepare both Chinese and Korean minds to accept

the fuller teachings of the Trae and Living Way whom the

Prologue to the Fourth Gospel thus describes in the Chinese

.translation
" Very I^eginning was Tao j£, and Tao was with God,
and Tao was God And the Tao* took flesh and dwelt'
among us and —
we saw His Glory full of Grace and Truth."
Is not this also the Kami-no-michi — the Way of the Gods
—of your ancient Japanese Shinto ?

it in vain anywhere but among the in many lands, hath in these last
Jews —
their Ineffable, Inexpressible days spoken to us in His Son."
Name which we pronounce Jehovah 4 Eitel's Handbook, p. 8.
the Greek law." {Jews in China pp.
5 Cf. God's word in Gen. 18, 19
83-85).
concerning faithful Abram, " I know
1 The vision recorded in Ezekiel him that he will keep The Way to
1. of the Chariot bringing the Amber do justice and judgment, and will
coloured Man to earth occurred in command his household," etc.
B.C. 592.
6 In Greek philosophy this was
2 Laotze "disappeared" like the Logos, as Philo said " the Word :

Moses and Enoch Confucius died

B.C. 479
;

Gautai^a Buddha, in 477.

— —
Logos is the ikon of God." The
; Chinese characters imply "walking
3 In harmony with
the prediction and talking."
" He not quench the smoking
shall 7 John 1. 12-14-rte. "tabernacl-
flax," and with Christ's own declara- ed ;" 2 Cor. 6. 16. cf. p. 83.
tion, "I came not to destroy the
Law or the Prophets " and the ;
8 In Chinese, Wl' il Shin-iao,
" the Divine, or Spiritual Boad " (cf.
opening words of the EpiHle to the
Hebrews, " God, who in olden times pp. 5, 8, 79. and n. 4).

spoke in fragments and in many

'
' Dr. Edkins, the eminent sinologist,
ways, to-many peoples, in all ages and considered that the Japanese Shinto
 — FAR EAST AND WEST. 75

strongly resembles the Tao doctrines Eight Oraeles of Shinto " I am in a

ul' IIuii times, B.C. 153. position to confirm not only this fact
Having had the honour ofwoi-king but also the entire conformity of the
with Prof. Genchi Kato of Tokyo Oracles with " The Way " teachings
Imperial University, over his English of both Old and New Testaments.
translation of the " One Hundred and

The Black Monk's Cave in Il-sun-kun #5K.

(H. E. Count Terauchi has made it a National Treasure).
r. 98. n, T.
 ;

76 SYMBOLS CF 'THE WAY —

CHAPTEE VI.

MONKS OF THE '

WAY.'

Emulating his master Buddho Sim"ha, Tao-an himself

played an important role, until his death a.d. 389, as the
beloved and influential adviser of the Tsin emperor Fu-kien
who, after unifying the 62 warring tribes of China under his
sway, fixed his capital at Cho-Aug, in A.D. 350.
Founded in B.C. 2202,^ Cho' Ang had for centuries been
the^starting-point of the great Caravan Eoad which, emerging
through the Jade Gate of the Great Wall' divided— one road
leading across Central Asia toKashmir and Gandara in N.W.
India the other, crossing the Pamir plateaux and Oxus Eiver
;

intoBaktria, led via Balkh, through Persia and Babylonia

across the Euphrates Valley to Antioch on the Orontes in
Syria ; and thence, either by the high bridge of Palestine and
across the Kantara-ford to the Nile valley in Egypt, or else to

Greece and Eome in Burops.

These routes from earliest times were crowded with a
traffic such as the Hebrew prophet Bzekiel when a captive in
Assyria so graphically described (ch. 27), and in the early
Christian centuries were largely controlled by Jewish mer-
chants who monopolized the silk trade with the Seees, or

Hence, contemporary with the

1 ers, amongst whom the Yiietchi are
Callof Abram, the Ancestor of the said to have fled Westwards from his
Hebrew people, and of Amraphel, i.e. tyranny, and the Aya and Hada
Khammurabi the great Semitic Law- clans Kastwards to N. Korea i.e. —
giver at Babylon. Genesis xii ; xiv. Fu Yu and Koryo, or Koma,
2 The Jade Gate was a fortified "According to -the Latin text of 4
psas in the mountains. The Great Ezra 13. 45, Arzareth is the name of
Wall itself was only built by the the land where the Ten Tribes
Emperor She Hwang Ti i^^^ as a deported by Sargon IL of Assyria,
rampart of defence from the northern cir. A.D. 720 went. But in the Syriac
Hun barbarians, against whom he version it is ' Arzaph,' i. e., the end of
had sent an army of 300.000 men, in the earth." {F.O. Barkitt). Of. 2 Kings
B.C. 214-220. 17. 6.
He employed a vast host of build-
 ";

— FAR EAST AND WEST. 77-

Silk-weaving nation of China, as well as the Muslin-trade

with the Sindhu (muslin people) around the Indus.
Like Hui-yen (his disciple),, Tao-an dearly loved Amidq.
rcijo, and his characteric reply to a monk who boasted of his
own high worldly connections — " My name Tao-an, and I
is

am well known in Amida's Paradise!" — echoes the words of

Christ :
" Eejoice rather, that your names are written in
Heaven !
" i-

It was due to Tao-an's suggestion that the monks adopted

the Name of " Shaka " as a prefix to their own.
He set his heart on having the precious San-hulckyo, the
Pure Land sutras H "§15 S^. ^^^ Yuima-hyo, and Hohehyo ^

correctly translated.

Ill content with the translations he had struggled hard

and far from unsuccessfully to mg,ke and widely preached when
at Yeh by correspondence with Kumarajiva of Kuche, ji^ ^^
ff, he persuaded Emperor Fu-kien to send West to the Tarim
Oases to fetch that great scholar, so renowned for his de^p
spiritual insight.'

Kumarajiva 's father was hereditary Prime Minister of

Taxila "*
in Udyana, the Yiietchi kingdom (now known as
Lodiana). He himself was converted to the Mahay ana by a
Prince-priest, Surya-soma, at Karashar in Central Asia.

The Chinese monarch actually sent a large army to besiege

" the Black city " (Karashar), capture Eaju Sanzo, and bring
him back as hostage to be " National Instructor" of China, but

1 Luke 10. 20. " For this text," says Max Muller,
2 The Hokileyg was translated at " we may safely claim a date within
Sian£u as early as the end of the the Second century of our Era
second century a.d. by an Indian {Chips 5. p. 219.) ante p. 59 n. 3.
monk (Edkins, C.B. p. 89). 4 ^^1^^ (pp. 26 n. 4 70 n. 3)
;

3 Kumarajiva translated A svag- ^ g^gat seat of learning with which

hosa s JJaijo Kishmlun aS well as the Hindu tradition connects the educa-
above sutras When translatmg tion of the youthful Buddha .^ ft aP-
Amida-kvo (Smaller Sukhavati ^ . „.-,,, t.
. ,

vyuha) 'Kumarajiva exclaimed de- ,

I'l^ ?ne of the three great Bud-
lightedly: "Such a happy Paradise! <J^f' cities now being excavated
but the country is spiritual and ac- "ader the auspices of the British Go-
cessible only to those who are spiri- vernnient and will surely yield re
tual — Boundless Light and Inex- markable results.

haustibleLifel"
 —

78 SYMBOLS OP 'THE WAY' —

(owing to wars and convulsions) it took over 30 years to reach

Sianfu in 401 from Tun-hwang where he had long dwelt be-

yond the Jade Gate.

Alas ! both Tao-an and Fu-kien had passed away ;
but

himself sat by and carefully revised all the

the new Emperor
translation-work qf Eaju Sanzo and his 800 co-workers.
But, beforean embassy coming with tribute from
this,

Korea to Cho'Ang. in a.d. 369, Fukien embraced the chance

to send back with the Korean envoys a Tibetail monk,
named
Ful-gyung
5t with images and a scripture
Jundo called
|i||

mm-
The King of Koma cordially welcomed Jundo and gave
bim the Crown Prince to educate (as did all the Western Kings
with their sons to the Monks). The next year, 373, many
Laws were proclaimed, the country was opened up, and Litera-
ture i.e. books and records — established.^

This welcome was doubtless due to the acciuaintance made

by the Eoyal ladies of Koma with Tao-an when captives at

Yeh, the Hun capital.

The King sent a grateful letter by a special envoy to the

Chinese Emperor, thanking him for the gift of Jundo.
.
It is remarkable that one of the two large Universities
founded within three years of Jundo's arrival was called Ifuran-
ji # ^ M. " ^^^ Temple of Ephraim,"-^ and a very old tradi-

tion says that the restored capital ofKoma, was laid out^
like all the Early Christian churches "must be " (according to

1 Anotlier strong link with the latest Jewish traditions. See, also
Monks of the West whose first work
! Ezekiel 37. 19.
was to establish schools for the Of. the allusions to the Yuzuf-zaia
princes downwards. people, tribe, or House of .Joseph (in
In his -40 years' apostleship St. Afghan language), in Udyana, con-'
Patrick filled Ireland with schools
. nected with the traditions of the
and comihunities, founded 30 bishop- Holy Prince Xaca, luitoM sama (pp.
rics^ ajid introduced the Laws of 33 and n. 1 77) for " in the very
;

Christianity before a.d. 450. large number of sculptures found piir-

: .2 Special heed should be paid to tieularly in the Yumf-zaia district a
tliis Clue for in the Jewish Fa/tei the quite new and very remarkable de-
suJTering Messiah is expressly de- velopment is presented ;" Grunwedel,
signated as " the Son of Ephraim ben Buddhist Art, pp. 82, 83. Cf. also,
Joseph " and the theory of a Mes-
; the Dogs of Fo i.e. Lion and Unicorn
slab, son of Joseph, belongs to the at Ajanta, (pp. 54, 55, 66. n. 2),

f
 '

~
—FAR EAST AND WEST. 79

TertuUian and the Apostolic GonsHtutions)—m the form of a

Gbeat Ship—" Boat-wise !
" *

No wells might be bored in Pingyang city until recently

" for- fear of sinking the Ship," and the two Koclj-pillars ^

to which that Ship was tied are still visible. There is a " Dia-
mond temple," Kongozan, near Old Wiju; and across the
Yalu Eiver is the beautiful Phoenix-pass, Fung-hwang Shan
(pp. 63 n, 4 ; 66 and n. 2).
A-do pij J^ {i.e. " in Harmony with the Way ") who
came from China in 374 was placed in the Ephraim temple
whilst Jundo lived at Shomon-ji j£ p^ ^.
Both monks worked hard and -travelled indefatigably,
seeking everywhere for and marking the spots where the future
asylums for prayer and solitude should arise.

Jundo died in a.b. 379. His name— a treasured one

in all Korean convents' —
signifies " A Follower of The Way."
''

Such an one was Abram, the Hebrew chieftain 2200

years b.c. who, to this day, is known amongst the Arabs as

" the Friend," i.e. of God ; and such were those " Men and
women of The Way," the " children of faithful Abiam," at
Antioch in the first century a.d. - ^

Such, also, were the. Primitive Tao teachings in Ancient

China which Laotze embodied in his " Tao-te-Jcing " ^tM |S
" WAY-virtue Classic."
Therefore, please lay hold of the fact that this word "Way"
forms part of the name of so many Pioneer monks in the Far
JjidiSu* **

at
TF alt
TF ^
TfP ;d6
N^
.^
7^

Now then, how did Dai Muryojiu kyo reach Loyang,''

the Eastern capital of China on the Yellow Eiver ?

1 Procopius the early

historian, 3 " Here Jundo prayed " has 1

in the 6th century, described the been said to me, in far distant temples
cathedral of Sta. Sophia as " like a in Korea, of the spots consecrated by
iShip at anchor towering above the him with holy foresight centuries
city " of Constantinople. before the monastery was founded.
Now, both Kwannon and the 4 Fa-hien (a.d. 400) met a Tartar at
Catholic Church are called " the Ship Khotan who was an earnest follower
;
of Salvation " Cf. pp. 26. 41, 43, 98. of the Law i.e. not outwardly only,
n. 1. but inwardly " a man of the Tag."
2/ Cf. ante p. 66. 'and n, 2; also 2 5 Loyang was the birth-place of
Chron, 3. 3, 15, 17. Laotze, B.c. 604. - - -
 —

80 SYMBOLS OF 'THE WAY '

As early as a.d. 147-9, itcame from Khoteu, the Getae, or

Great Yiietchi headquarters, brought by a Buctdhist bhikshu
"
(begging friar) whom the Chinese Annals style " Anshi-hao

i.e. Prince of Parthia (Jap. ^ fit jg An-so-ko), his personal

name being unknown.
Thia Prince-monk remained 22 years in Loyang, the
then Han emperor g ^, T^wang-Ti, a.d. 147-167, being a
most fervent believer in the Mahayana.^
Ansbi-kao translated a sutra on Miroku, the Buddhist
"
Messiah, besides Bai-hjo, and the "Footsteps of BigUeousness
(Dhammapada), one of whose sayings resembles St. Kadoc's
" Hatred ceases by love." (p. 31 n. 2.)
His memory survives in ^ ,% ^ Anso-kuko, " Parthian
Incense " — the name of certain incense-sticks still used in

Japan.
The earliest allusion to Dai-kyo (Skt. Larger Sukhavatl
vyuha), MM^M isi" DaijokisJihilun (Awakening of Faith in
the Great Eeligion ::^ f^ ^ a |^) written by J^s'vaghosa,^ "a
man of Gandara," the soul friend of Kanishka, the great patron
of the Mahayana and sovereign lord of the Yiietchi.^
In the spiritual realm As'vaghosa's influence equalled

Kanishka's in the temporal. He taught besides the Triple

1 I)u Halde, a celebrated autlori- discovery of tjiis book " reiucb tinged
ty on China, wrote in his Bise and with pseudo-Christian elements," in
Frogr&ts of Christiamty in China vol. 2 1884 (" Buddhism in China" p. 138).
that " this famous Emperor certainly The same year Dr. T. Richard was
had a knowledge of Jesus Christ, recommended this book by Mr. Yang,
as the Monuments written by his a member of Marquis Tseng's embas-
hand, and afterwards engraven upon sy to London, who attributed to it
stones plainly prove. This may be his own conversion from Confucian-
gathered from copies found almost ism to the Mahayana. Impressed by
everywhere of which nothing can be this, Dr. Richard translated it in
made unless he speaks of Christiani- 1894, and in 1910 published it " in
ty ; because he mentions the Birth of " Tlie New Testament of Higher Bitd-
the Saviour in a Grotto, exposed to all dhism."
the winds ; His death, His resurrec- 3 See Eitel's Handbook, (pp. 70,
tion, His Ascension and the impres- 183) I'ukhara. " Yii-ti " is the Chm-
sion of His holy Feet ;" Indian Church ese rendering of " Getae " whose
History p. 83 1818.
; chief tribe, the Kushana, under Ead-
In the East the Birth-place was a phises I. conquered the Graeco-Indian
—
Grotto in the West a stable. Kingdom in the Kabul Valley B.o.
2 " Asmghosa's Awakening of 25, and thence became known as
Faith, (pp. 9rl7, 25, n. 4; 43), T. " Indo-Scythians."
Suzuki. Mr, Beal announced his
 '

—FAR EAST AND WEST. 81

Personality of God, Salvation by Faith, and the Pure Land

doctrines.

As'vaghosa wrote :
" Therefore (as the sutra says), if

devout men will fix their minds and think only of Arai-
tabha Buddha who dwells in the supremely Happy Land of
the West, and direct all their good works with the intention of
being born there, they will certainly succeed in doing so."
And the Baikijo further says " If you fix your mind :

on Buddha, at the moment of your death He Himself will

come and "
lead you to Heaven !

Now surely it is important that on a stone monument at

Kegon-ji in Shinra I found it recorded that Yongi, the founder
(who came from India via N. Korea in 5.43), attracted 3000^
monks during his 40 years' stay there and instructed them in
Kegon-hyo and its explanation Baijo Eishinlun,—" One of the
most important books in the world "'—for it was this monastery
which sent forth so many noted monks to evangelize Japan.
As'vaghosa (known in Japan as Meniyo 1|,|) is said to ^
have been a great Brahman sage but on his conversion became
a disciple of ShAka during His earthly life.'' He died in " the
Third year " of the Eoman Emperor Trajan's reign, a.d. 100,
which is another great Pivot-point in the history of the Maha-
yana and of Christianity.
In that year too — " the Times of Trajan "—the author
of the Fourth Gospel and Apocalypse (whose descriptions
of Paradise those in Dai-hjo so singularly resemble) died
in extreme old age at Bphesus, in Asia Minor, where he
was said by St. Augustine of Hippo to be " still sleeping" (like
your own Japanese patriarch Kobo Daishi, who " entered into
hibernation " until Miroku's coming should awaken him.^)

1 Note these words from the date were at the great Keltic convents
Bhagavad-gtld, " He who leaves this of Bangor, Clonfert, etc.
body and departs remembering Me 3 Dr. T. Richard.
in his last moment comes into My 4 Cf. carefully Yuima pp. 65. n.
essence. There is no doubt of that ; " 1 and Yuima-hyo, 68. n. 2.
;

also Luke 23. 42-43 ; John 14. 1-4 ; 5 The connection between Kobo
and Soloha, pp. 50, n. 3 ; 69. nn. 2, Daishi's faith and the Eisl Syrian
3, 4 ; 71. u. 4. Offices is clear :

2 A similar number at the same " Give Life at Thy Coming, O

 .

82 SYMBOLS OF ' THE WAY ' —

'Many of St. John's characteristics are those of Ananda to
whose authorship such Mahayana Scriptures of the Great
Way as commence " Thus have I heard " are ascribed. (Cf. !

I. Ep. Johnl. 1. £0-'

Like Ananda,^ this Apostle was the cousin as well as the.

favourite pupil of his Master^who, having been constantly with

Him had " heard much and, consequently, loved much " and
wrote the sutras in his own blood. In Christian and Buddhist
art both are represented as young and attractive.

Ananda's name means " Joy," whilst St. John wrote his

letter to the Parthians in order that their " joy might be full."

Both were famed for their extraordinary memory, which

in St. John's ' case is traceable to Sho Kwannon, the Holy
Wisdom,^ for he only of the Four Evangelists records The
Christ's promise, " When Bhe,= the Spirit of Truth, is come
She will teach you all things, and bring to your remembrance
allthings which I have said unto you ; " and Clement of Alex-
andria says that " John, mspire(Z 6?/ the Spirit, composed a
Spiritual Gospel."

This is a weighty statement for, wherever I presented this

Gospel, the Buddhist monks pointed out that it contains their

Christ, to Thy servant who has fallen tually-minded students. He quotes

asleep. St. Irenaeus of Lyons {d. a.d. 147)
"
The Son of the King Cometh to that " John, the disciple of the Lord,
make the dead alive again. And the he who lay upon His breast, publish-
Just hear the sound of the horn that ed a Gospel whilst dwelling in Asia."
goeth before Him, and they, clothed The Fourth Gospel mentions St.
with a vesture of glory, go forth to Thomas, who became the Apostle of
"
meet Him ! Parthia, the Hindus, and Chinese,
1 p. 37 n. 2. and whose incredulity and the Lord's
2 Called in Japanese |I6l

"4nan." The Catholicos of Seleukia

p gracious proof of His identity tallies
curiously with the account of Ka-
named on the Nestorian Stone is syapa who was " absent when Bud-
" Anan-Jesu." Cf. also, p. 6 gt ^^ dha died, but, warned by the earth-
pg Mar Ananda in Korea. quake, returned and had the joy of
3 I adopt the universal Christian seeing the beloved Feet emerge from
tradition because (as Max Miiller the Coffin." In a fresco at Senganji,
so truly said) " What does it matter Kasyapa throws up bis hands in
ifthe Fourth Gospel was written by ecstasy when the EAiNBow-rLAMES
John, the son of Zebcdee, or by any ascend from the head of the closed
other John, so long as it reveals to coffin ; p. 49. n. 4.
"
us the Son of God ? 4 Ante p. 11 and n. 1
Abb^ Fouard's small book, "/Si. Jo/m 5 John xiv. 26, Old Syriac ver-
and Clone of the Apostolic Age " (Long- sion ; feminine, as the " Breath " and
man's, 1905) is most helpful to spiri- " Spirit " are in all Semitic languages.
 f^HAKA XyoRAI EISIXG OUT OF His COFFIN.
Kasyapa is overwhelmed wMi joy.
Tilt hair of one worshipi^er stands on end ivitli fright.

A detail of a Mandaia of the Great Decease, er Nehan

of Sliaka Nyorai, from an aiieieiit temple in Japan.
 ;

—FAR EAST AND WEST. 83

own highest teachings/ just as St. John gives the Key to the
inner esoteric teaching of Christ concerning the Trinity, the
Divine Word, the New Birth of the Spirit, and the Life of
Divine Friendship —the Perfect Way.
There are curious links between John the Divine, the Son
of the Thunderbolt,'^ and one
of the four Vajra or Diamond
Kings who (unknown in Hinayana^) resemble the " Ath- '

letes " of the E. Syriac D. 0. in " their divine Life-giving

contests " and trample on the forces of Evil like St. Michael
and the Dragon in Christian Art.

The underlying truth in both is the Triumph of the

Spiritual over the bestial nature in man (p. 16).
Tamou, i.e. Bishamon, usually carries a Tower to j^, indi-
cative of- his doctrine of the Divine Presence indwelling the
Soul of Man.'
This Tower in the Bishamou images on Diamond Moun-
tain is of colossal size, and one cannot fail to observe the close
link between it and the stress St. John lays in his Gospel and

Apocalyse on a Tabernacle descending from God — veiled in

flesh'' — to dwell with men ^
—and the contemporary vision

in Hermas' Allegory of a Tower wherein the baptized dwell,

of which the Aged Woman who resembles Kwannon' says,
" This Tower is Myself— the Church of God " ^ — and that
1 Whilst these pages are in the tprian Stone. John 1 . 14, 2(5; 2 Cor. 6.
press I am glad to announce that the 16 Eev. 21. 2-3.
;

American Bible Society, Yokohama, Exod. 26. 31; 40. 3 ;2 Chron. 3. 14 ;

has issued at my request a Japanese Matt. 27. 50, 51 ; Heb. 9, 2 10, 20 ;

edition of all St. John's writings ante pp. 43, 52.

under one cover, at 8 sen, for circiila- 6 In medioeval Europe the jewel-
tion amongst the Buddhists, to enable lersmade the pyx in which the Host
them to compare the Mahayana and was reserved of ivory carved to re-
Cristo-kyo. semble a Tower, {The Cathedral p.
2 -Mark 3. 17 ; of. p. 43 and n. 3. 90) ; and the Triple Tower, with its

3 Cathay, i. p. 242 n. 2. They three windows representing the Holy

belong to the Primitive Revelation Trinity, which St. Barbara, the friend
in Eden (Gen. 3. 24), and to the of Origen, always carries together
Future as seen by St. John, Kev. 4. with a Peacock's feather, has a Cha-
6-8. Cf. p. 66. and n. 2. lice and the Host in its lower storey.
4 See picture reproduced by Dr. Cf. Three-storied Pagoda p. 4.
T. Eichard in his English rendering 7 P. 27 and n. 1.
"A Mission to Heaven," of the Chi- 8 In the central window at
nese M" M IB. p. 297. Chartres cathedral the Virgin Mary
represents the Church, Around her
5 Veiling His Majesty," Nes-
 8J: SYMBOLS OF ' THE WAT ' —
Tower in South India, or Kholen, where Nagarjuna was bap-
tized, and the one in Hokekyo that descends &om heaven which

Shaka Nyorai Himself declared to be " My Body, and where-

ever this gospel is preached My Body will be present."
^

The Gauze Yeil, shrouding the High Altar, in Korean

temples is a conspicuous feature as in the monastic churches at

Constantinople, fewyw Constanline the Great, where, also, sculp-

tured as well as painted images were everywhere used.^
In Korea the carved images on the Altar are explained
in fuller detail by an immense picture behind them.
The Veil, as all Bible students know, was Divinely com-
manded both in the Tabernacle and Temple of Israel,' the —
outside of each typifying Earth and the inside Heaven, i.e.

Taizo-kai and Kongo-kai in Buddhistic language.

Two facts merit close attention in this connection ; first, that
in response to a request brought by an envoy from the King of

Kudara to Fu-kien for teachers, that Chinese emperor sent

Mar Ananda, a Tibetan religious, over in an Imperial junk, in
A.D. 384.
The King and high officials welcomed him with great
reverence and ceremony and the title To-seng ;^^ll|,
" Monk of

the Tower," was conferred upon him.

This " barbarian nionk " Mar Ananda founded monastic
schools for men and women'' which, like those in the West,
were not merely educational and artistic centres but hives of

are the Four Prophets of the Ancient Buddhists should be made aware
I^aw, to -wit, Isaiah, Jeremiah, Eze- that when foreign teachers call their
-kiel and Daniel, each of whom bears images " Idols " it is because they
one of the Four Evangelists on his are ignorant of the early history of
shoulders. (Jameson's Sacred and the Christian Church such as the
Legendai-y Art i. 140 ; ii. 492 ff.) Dean of Worcester ably describes in
1 Sacred Booh of the East 21. his book " 2'lte Golden Age of the
pp. 227-8. . Church"— S.T.C.K.
2 Cf. Alopen and Images {p. 23) ; 3 Ex. 26. 31 ; 40. 3 ; 2 Chron. S. 14 ;
the Emperor Huen-tsung (p. 28 n. 2), Matt. 27, 50, 51 ; Heb. 9. 3 ; 10. 20 ;
restoring the Images after the perse-
cution ; also, that
—
"before Print-
ante pp. 43, 52, 53.
4 See Eursey p. 32 ; and for full
ing was invented religious teachers details of this" " strange but gene-
adopted the ingenious methods of "
ral institution of double monasteries
using Art— painting and sculpture— which were also in the Christian
to teach Eeligion." (Dr. Richard, 'East, sse MonJa of West i. i20 ff.
N.T.H.B. p. 6).
?
^
^
 —FAR EAST AND WEST* 85

usefulwork for the sick and poor, and reclamation of waste

and malarious lands.
Secondly, that in the chief Buddhist temple at Mukden,
the old Manchu capital, an immense mural picture shews the
heavenly Gifts essential for worship and the expression of the
all-conquering Faith descending in the Tower.
These Gifts (which the Sixteen Eakan handle with
admiration) are the vestments, rosary ,i
incense, sutras, the
shakujo and the baptismal stream from which
(crozier), bell,

to the amazement of one Eakan a human hand emerges

grasping a Lotus-petal !
(p. 36).

It is important to note that the " Dharma " robed in

Indian red (whom I venture to identify with St. Thomas) is

represented here in Manchuria—as in Japan— among these

16 Eakan i.e. Princes, or Apostles.^ He is seated in a cave,
gloomy looking and apart from the rest.
At Nyorai-do {lit. "Messiah temple") at Zenkoji in
Japan' the prominence given on the Altar to " Bishamoh's
Tower " and a matsu ^ —Tree of Life — is significant, because
in the Gallican rites (derived from St. John at Bphesus and
observed in the West from Milan to lona, the holy island Hii
off the Scottish coast), the Procession of the Tower is a marked
liturgical feature."

Again, Bishamon exorcised a scorpion from a cnp given

with intent to kill him.
Thiscommemorated at Shigisen temple, the " Precious
is

Faith Mountain " (near Oji junction), which Umayado " the —
Stable-door prince " — -built in gratitude for the victory granted
by the Four Diamond Kings over the evil Minister Moria who

1 Unknown in Hinajaua, the 3 Zankoji now belongs to Ten-

Bosary Mahasthania (Maitreya's)
is dai-shu lilce Kwannon-ji at Asakusa,
special emblem, together with a ffask which was founded in 638.
of Sweet Dew in His hand and the 4 Constantine the Great gave a
Tower (sari-to) on His head. paten to the altar in the Lateran
The Bosary was invented by the basilica at Borne with a Golden
Egyptian anchorites. Cf. pp. ti, 67, Tower some 30 lbs. in weigbt.
96. n. ]. The Malabar Christians of St.
2 Cf. Luke 6, 13, 15 ; also N.T. Thomas also use one such Tower.
H.B. p. 178 (ch. 8 of Lotus Essence).
f56 SSMBOLS OP '
THE WAY

opposed the spread of tbe Mahayana in Japan in a.d. 587 ;

whilst the good Minister Umako no Sukune "built Hoko-ji as a

votive temple " To the King of Spirits."

On its completion the Korean monks, Hyecha from

Koma and Hyechang
' (sent as tribute from Kudara), who
preached widely, occupied it.

A well-known tradition, preserved in Christian art, says

John likewise was given a poisoned draught, but that
that St.
when he made the Sign of the Cross before tasting it a centipede
or dragon flew out of the cup.
At Kenpoji on Diamond Mountain (founded 1400 years
ago) a fresco shews Bishainon holding a Trident and carrying
a Sdri-to in Rainbow flames, whilst another picture there
depicts him with an Alarm-staff {Shaht-j6) surmounted by a
Circle in which is a huge Cross.
In Buddhist Art, the Trident symbolizes the Buddha of
Past, Present and To Come: (cf. Rev. 1. 4 and the-A-Um

In a Nara temple, where Yakushi is surrounded by His

Twelve Generals, Bishamon carries the Trident.
Once more, Tertullian, Jerome and others said that the
Apostle John, was cast into a cauldron of boiling oil at tbe Latin
Gate of Rome by the Emperor Domitian, but miraculously
escaping unhurt'' was banished to the deadly lead-mines in
Patmos where He who declared Himself to be The A-Um'
P ^, (in Greek, A-co, "Alpha and Omega " (Rev. I. 8. II 4, ;

1 P. 70; also Nihongi 2. 118, 370 on the emerald halo of Shaka Ny oral
and n. 2. atYutenjL; cf. picture p. 62.
2 A church on the spot, St. ^ Hindu friend from Kiishmir
John in ORo, still commemorates this says it is " the most sacred and secret
miracle. °f *'l Qoi s names, and enfolds all
Q T -J ,.1 .

at
TT .

Kaien-ji
.. manner of mysteries: —
Om, the
/"K-L .'-'^/ *''^ ^.g^t ss,cvei and highest Name both
Koyasan m Japanese pbaracters) j,^ jjj^^^ ,^^^ Buddhist scriptures.
Lofwl^T"' f°^°"^^^ Z't-
'''^^'^^'='5^4 A-Om-Bhn
Eepeated five times it obtains Salva-
^q^, j. j^ the iirst word of the Veda.
wht\ ^ wl
which spell
= the Secret Name of God
Thousands and thousands of books
™™"'''' ^'*°' '° have been written on this one word
•^T°''*^^^'l.
monks of Shingon and
rT^T "^^^ "' *^^ ^ **^"'''
g, JSfe, the Creator-God's name Gyan,
Wisdom. The whole three Names
1. V told
monKs, ', i'^
me.
^^^^^^ that '
Possessing God is Salva-
These three characters I found also tion,' 4i'-3fr%"
 — PAE EAST AND WEST. 87

-6; 21.6), favoured him -with thosis wondrous visions of the

Invisible 'WoxMl, Kongo-hai ; (p. 84).

After Domitian's assassination St. John, released from

exile, spent his last days among the Seven Churches he found-
ed in Asia Minor ;
(cf. p. 20. n. 1).
Most of you know the Japanese customof plunging Bisha-
raon-tenno's image into boiling oil once a year.
But we will not linger over these facts, although I believe
them to be real echoes of the Ancient Traditions which iiave
not yet died out either in Europe or Asia.
The special instructive point is that Cardinal Baronius
stated in his " History of Apostolic Times " (i. 370) "that St,
John went among the Parthians is easily proved by the title of
his first Epistle which was formerly read, '
Inscribed to the
" '
Parthians, adParthos.'
Given centuries before the Comparative Study of Eeligion
was even dreamed of, this Clue is well worth seizing. And
Baronius adds that " John, moreover, penetrated to the extreme
parts of the East, remaining not always in Asia Minor."
It is surely significant that both in the Mandara of Amida-
Jcyo, and in tlie yearly procession at Taemaji in Yamato which
commemorates the Fajiwara princess Chujo's reception into the
Land of Pure Delight, As'vaghosa always walks beside Jizo-
^
sattva ?

Both are distinguished by their chalk-white faces as

Ananda and Kasyapa, and the Sixteen Eakan and the Blessed
Trinity in their midst, invariably are in the Korean temples (e.g.

Shaka between Kara, the Buddha of the Past, and Miroku, the
Coming One-r" the Almighty, which is, and which was, and
which is to come" —
Eev. 1.8, 11.16); and, also the Dai
Miroku near Eonzan which " Eain from Heaven washed snow
white; (ch. xi.").'

1 In the fourth century, St. Au- 3 The Eock, whence it was hewn,
gustine wrote a tract " On the Epistle rose miraculously one morning out of
of John to the iParthians." Cf. pp. 59 the ground and proclaimed its pre-
and n. 3; 82 and n. 3;' Acts2. y. sence with the voice of a Boy.
2 P. 83. Maitreya is always represented as
 — ""

88 SYMBOLS OP ' THE WAY ' —

The first Gospel (tbat of St. Mark), describes John, the
Apostle of Love, and his brother as " Sons of the Thunderbolt,"*
which is simply the Diamond Sceptre of Mahayaua monks
the Sanskrit " Vajra."
This all powerful weapon, which the monks hold during
Mass, crushes every foe and (according to Griinwedel, the learned
German Orientalist) it originated in Persia.

Ananda is represented with the Diamond Sceptre bored

through his ear.^

In the Sai-yeu-hi Epic this weapon is a magic Diamond

Eing, full of spiritual efficacy, ' which the Ancient of Days uses

to civilize Huns " and transform them into Buddha's nature.'^

Fire cannot burn, nor water destroy it.'^

When the Mighty Wave of Vitality rolled to Utmost East

and Utmost West in the first century A.i)., Power was the Key-
note of that New Epoch in which Higher Judaism (Christia-
nity)' and Higher Buddhism (Daijo BukJcyo) originated,

through their decadent forms receiving fresh Inspiration,

— " Power over scorpions, power over all the power of the

Enemy, and power, also, to cast out demons." ^

Of this energizing Power, this "live steam" (in modern
speech,") the Diamond Sceptre was the Symbol and in Dai ;

-Munjojm-kyo the Name " Amitabha" (Measureless Light and

Life)—was the New Mighty power which, subduing fiery pas-

a Boy or Youth, just as the Early down the coals of His wrath like
Christians depicted Christ, as the thunderhoUs."
Eternal Youth, joyous and boyish. 4 and n. 2.
Cf. pp. 4, 5, 16, 19.
(Farrar, Life of Christ p. 112 fi.) 5 "As the herald sent before a
Abb6 Hue noticed in Tibet that the King, his Lord sent Mar Adai into
images of Buddha were wtee, and of Parthia. Like ravening wolves they
Caucasian type. met him and became harmless lambs
1 Mark 15,
3. 17, E.V. ;
at his prayers." E. Syriac Anthem.
cf. Luke Montalembert men-
9. 54. C Cf. Ex. 3. 1-5 ; Ps. 66. 12.
tions two English Saints, wives of 7 Luke 24. 29 ; Acts 1. 8.
Kings, who were "struck upon the 8 Mission to Heaven, 1. p. 90; 2.
thrpnewjth the thunderbolt of Divine 273. Cf. p. 41, and n. 3 (Haraack's
love." Monks of West 4. 408. statement).
2 Cf. Ex. 21. 5, 6 Ps. 40. 6. mg;
; 9 Luke 9. 1 10. 19. ;

3 Bossuet, the great French prea- 10 Cf. Ezek. 1. 20 B.V. mg. " The
cher, said " the groans and prayers Spirit of Life was in the wheels
wrung by their persecutors from the i.e. also pp. 6, 11. n. 2 59. n. 3. ;

Saints ascend to God and bring

 — FAR EAST AND WEST. 89

sions, completely changed the character and life '

and trans-
formed the converted soul into a Transmitter of the Light.^
It is instructive to note how the Doctrine of Eepentance
unto Life" pervades the Mahayana teachings just as it does
the Four Gospels, and Apostolic Acts, (in the East Syriac
Mar Adai Liturgy "the Medicine of Eepentance," "*) for when
after marching seven times'^ round the Tower, repenting his
wicked life and confessing his sins, Nagarjuna threw three grains
of mustard seed^ at the door of the Iron Tower' he came face to

1 Cf. Acts 10, 35-47, "Motive Po- land of lona, which represent the
wer, CooPEKATiON ;" Mark 16. 19, 20; Bread of Life bestowed in the Eu-
and the testimony of the 3rd century charist. See pp. 30. n. 2 37. n. 5. ;

Arnobius as to " the vast varieties of Pp. 4, 43 also ch. 16 of the Lotus
;

races and nations they brought into Gospel (N.T.H.B. p. 210-212).

the hearty acceptance of One Faith." Lii Siu-yen. the renowned calligra-
2 Note that Jjuminoniiy is a char- pher who wrote the Chinese charact-
acteristic feature in Dante's Epic, in
the Chinese monk Zendo's writings
ers on the M
I® 1^ (Nestorian Stone
A.D. 781,) founded the Secret Sect of
(a.d. 636, ff'.), and on the Syrian Stone " The Pills of Immortality," Kin Tan
at Cho' Ang, a.d. 781.
14-16.
Cf. Matt. 5. Kiao ^5S ^
which now numbers ]
millions in China.
3 Luke 47 ; Acts 11. 18-21.
24. One of its Abbots (says Dr. Ri-
4 Strangely enough, I found in chard) was Pradjna who co-operated
Korea a mandara of Seven Women with Kobo Daishi at Sianfu in trans-
receiving and mixing the Drug of lation work.
—
Immortality (this is wonderfully il- Most striking of all is that in our
lustrated also in the Daihyo mandara) the Mahayana Progress of
Sjii-yeu-ki,
brought down from Heaven in Three the Soul, these Pills of Immortality
—
Chariots " God's one Chariot of Sal- are " the Diamond Coil " that trans-
vation into Three divided " {Lotus form wild-beast Hun-Natures into
Essence, N.T.H.B. pp. 174, 179-80). Cf. Saints, Bodhisattms, World-healers,
the " Threeness and the Oneness " of and divinizes them Mission to Heaven
!

St. Patrick's great" Lorica."

hymn, pp. 26, 90, 92, 190, 197. Ante pp. 4,
Nagarjuna prolonged his life to a 17-19, 45.
great age by taking a pill daily. This 5 Cf. the seven P's in D.inte's Pur-
" Universal Pill " being fully explain- gatorio c. ix. 110-112.
ed by Bunyan in Pilgrim's Progress 6 Faith ; see Matt. 17. 20.
(part 2), it is important to compare 7 The Dai muryojiw-kyo describes
Dr. Waddell's account of the Pills a Tower in the Extremely happy
"
of Immortality (" Buddhism of Tibet Land of Buddha which resembled
pp. 44.5-8), and trace their probable Mt. Sumeru. It was many-storeyed
root to the Syrian influences brought and adorned with gold, silver, emer-
by Princess Wen-tcheng A.n. 641 ald, crystal, mother-of-pearl, jade,
. from Sianfu on her marriage. etc.
Huen-tsang mentions "this My- So the Tower of Hernias with its
•sterious Medicine " {Buddhist Re-
; vari-coloured stones " shone like the
cords 2. p. 212). brightness of the Sun," and seven
Another important factor links Virgins were attached to it, who per-
these holy Pills (which at Jovo-kan sonified Faith, Continence, Simpli-
in Tibet are represented as beads on city, Knowledge, Guilelessness, Re-
the Vase held by Amitabha, the God —
verence, Love, Virtues essential to
of Infinite Life) with the pellets on possess if one would dwell in the
the ancient Keltic crosses in the is- Tower with the Saints of God,
 .

90 SYMBOLS OF ' THK WAY * —

^ace with the Great Sun i^ B iOl ^> ^^^ Nichi Nyorai (Skt.
Vairochana) and received Fechien kdnjo jfj, ^ m -^ (the Bap-
tism that makes relationship and admits into the Family of
Buddha^), and the Secret of Yoga ^ f^ {milckyo) " the True
Immortality —Union with GrOD —from "^
a Being named Kongo
^ PJiJ (Diamond), or Vajra-sat'tva.'
And this Tower,'' which represents the Great Sun,^ Nagar-
juna depicted in the centre of his Zo^i^o/cai Mandara* of the
Diamond World.'

1 P. 67 n. 3. Matt, 38. 19. In Spirit are interchangeable aiid appear

the Syrlac Liturgy used by the Ma- identical.
labar Christians " By the blessed
: With this one should note that
St. Thomas the Chinese were con- some Chinese texts identify Kwanyin
verted to the Truth. They received —
with Maitreya (Miroku), Her title
the Sacrament of Baptism and the Great Mercy :)c 5S being like that of
Adoption of Sons." Cf. Acts 2. 41 Maitreya ^ PI M
flI5
[Eitel p. 24).
2 P. 7 n. 2. 6 Cf. Ps. 61. 3; "The Name of
3 This harmonizes with the the Lord is a strong Tower, the
"
Church's traditional theology that righteous running into it is safe !

" the real agent in conferring sacra- Proverbs 18. 10.

mental Grace is not man but God." 7 In the Chinese version of the
4 P. 83 and n. 0. Diamond Sutra, Kin-Kan-King, (one
5 It is well to ponder the Aged of the most popular and widely used
Lady's explanation in "' The Shep- of all the Buddhist Kyo throughout
herd " allegory to Hermas " The : China), the Diamond prophecy of
Tower isMyself." Again: "The Gautama as to Miroku occurs :
'
Spirit that spake with thee under the " Five hundred years after I die a
figure of the Church is the Son of Holy Prophet will arise who will
God," because in the Mahayana found His teaching, not on one or
frescoes both ,Iizo and Kwanzeon two, or even on 10,000 Buddhas.
descend into Jigokn, whilst the - When that One comes, believe in Him
three Christian creeds say of Jesus- :ind you will receive priceless bless-
alone that He descended into hell. ings."
But St. Peter says (3. 21) that. " Christ Cf. the prophecies of Moses and
in tlie Spirit preached to the spirits in Isaiah: Deut. 4-4; 18. 15-19; Isai,
prison." 1-10, with Matt. 11. 2-5; Luke 24,
In " 27te Sfieplierd " the Son and the 19-27,-45, 51 ; Acts 3, 22, 23.
 -^FAR EAST AND A\'ES'r. 91

CHAPTEE VII.

ST. JOHN AND THE PARTHIANS.

Both in bis Gospel and " Letter to the Parthians," St.
John uses the same Three Key-words^ that As'vaghosa, " the
man of Gandara " (his contemporary), used in
the same order
in his Daijo KisMnlon," namely,

" "
LTFB^-LIGHT—tLOVE

^ it ^- Is not this remarkable ?

These identical Key-words occur also m Dal-hyo^ a;iid in
i3b7i-e-A;2/o, the Bible of the Japanese, which is the "cream of
all Shaka's teaching,"— the '
" Wonderful Law !
" '
—whose
authorship is ascribed to Nagarjuna; the second great fourider of
the Mahayaria, and its very Essence extracted by Eumarajiva.
John to the Parthians
Said St. :

" The Life was manifested —

that Immortal Ltpb which
•was with the Father.
" This is the Message that we have heard of Him and
proclaim unto you, that God is Lig(ht, and in Him is no dark-
ness at all.

" Hereby know we The Love'' because He laid down

His Life for us."
And I would ask you to' weigh the solemn fact that these
common truths might have been recognized long ago had not
the antagonism of narrow-minded, cramped-in-heart Christians
in the England of that day overborne Max Miiller's earnest

desire to include the Bible amongst the World-Scriptures he

was then publishing, namely: " The Sacred Boohs of the
East."

1 Pp. 27 and n. 4 ; 59. n. 3. 4 This, according to the Diamond

2 Sanskrit, Sukhavati vyviha. Prophecy, is the meaning of Maitre-
3 Edkins C. B. pp. 43, 109-10. ya, in Japanese, Miroku, (p. 90. n. 5).
9S SYMBOLS OP 'THE WAY' —
That the Parthians were an important race is known by
the terror with which their mounted archers inspired the all-
conquering Komans.
of Parthia in Vespasian's reign could muster
The King
"
such cavalry " from the Indus to the Euphrates !

Josephus says that the last of the Jewish Koyal Priests in

succession, Hyrcanuswas taken captive by the Parthians
II,

and carried away into Parthia where the King treated hira
gently, released bis bonds, and gave him a dwelling in Babylon
where there were great numbers of Jews.
These Jews honoured Hyrcanus as their High Priest and
King, as did all the Jewish nation that dwelt as far as Euph-
rates.

This was in the reign of Augustus Caesar.^

At the great Day of Pentecost in Jerusalem^ a.d. 30,
" Parthians " ' headed the list of Nations who heard in their
own language the Wondrous Works of God when the Holy
Spirit descended " in the likeness of Tongues of Pxee and with
the sound of a mighty rushing Wind " "—both Fire and

Wind being (as you know) two great Signs of the Presence of
Kwannon Daishi, as they are of Jehovah in the Hebrew Old
Testament.^
There are letters which, mentioned by Eusebius and still

treasured as a charm in English cottage homes cannot be

ignored, viz., the correspondence between Christ and the King
of Edessa, — who was a member of the Arsac royal family
of Parthia — Abgar the Black. His statue " like unto

1 Antiquities xv. 2 ; cf. ante pp. 82 4 Ex. 3. 2 19. 16, 18 ; Isai. 6. 4

; ; 1
11. ?.;87. Cf. Luke 2. 2-4. Kiugs 18. 36-38 ; Bzek. i. 27, 28; 37; 9-
2 Josephus said that from two 14.
and a half to three millions were pre- Note that in the Ileneh-iSign
.5

sent at this great .Jewish Peast in in Taizo-kai Mandara (given by

some yeaTS. Keikwa to Kobo Daishi at Sianfu)
3 Actsof Hie Apostle! %'^. there is a solid Cube-altar on which
Dr. Pusey, Keglus Professor at Ox- are three Tongues of Fire. The
ford, lecturing on Daniel tJie Prophet, whole is surrounded by a Rainbow-
pronounced his opinion that "Par- aureole and flaming Fire p. 99. ;

.thians and Medes" stood for the Re- These "Tongues of Fire," are in
presentatives of the EAstehn Na- HoUkyo (N.T.H.B. pp. 224, 226.)
tions.
 —EAR EAST AND WEST. 93

pearl " (i. e. jade) Silvia, the Pilgrim Lady from Southern
Gaul, saw in his palace about the year 380 a.d., as well as
the famous letters which the King sent by an Envoy named
Auan to Jerusalem praying Jesus, the Good Physician ^
(of
whose marvellous healing powers he had heard), to send a cure
for his disease, and inviting Him to take refuge from the Jews

in his capital for (as this Leper- King touchingly said), "Although
it be a small city, there is room in it for Thee and me !
" ^

After the Ascension St. Thomas, " under a divine impulse,"

sent Mar Adai as a Herald and Evangelist to Edessa with a
healing picture (p. 70 and n. 1) for King Abgar, who was " ex-
pecting the Kingdom of God." '

One of the most remarkable facts in the history of Chris-

tianity (says Prof. Harnack) is the rapid and firm footing it

secured at Edessa.
It was from Edessa of Paethia— the first Christianized
city in the East, " devoted to the Name of Christ," (as Eusebius

1 This letter, inscribed in (ireek (a monastery founded cir. 138-161

on a marble door lintel, was found at A.D.), Dr. W. Wright found a con-
Ephesus in recent years, addressed to siderable portion of the original
Good Shepherd."
" Jesus, the Aramaic documents which Eusebius
This sheds instructive light upon said were preserved in the Edessa
Yakushi, the Good Physician who, archives.
with His Twelve Generals, fights Cardinal Baronius (p. 87) and other
against disease, the fruit of Sin ; for such eminent scholars, were firmly
in Europe the Good Shepherd is convinced of the genuineness of the
surrounded by twelve sheep, viz. letters ascribed to King Abgar and
His Apostles. our Lord to which the above docu-
But throughout Asia the Syrian ments refer, and to Abgar's conver-
missionaries were distinguished as sion by Mar Adai and the early pre-
physicians. valence of Christianity at Edessa,
The Liturgy of Mar Adai says: " the City of St. Thomas." Cf.
pp. 68.
" He healeth the broken in heart. n. 1 ; ch. XII.
Our Lord gave the Medicine of Re- 3 " Not a few Pagans," says Har-
pentance to the sealed physicians who nack, " understood that the Soul must
are the priests of the Church . . . be pure and holy before it could be-
the Disciples of the Wise Physician." come Immortal. Thus they grasped
44 89. and n. 4.
Cf. pp. 43, ; the Message of a Great Physician
Kanishka of Gandara was attended who preaches abstinence,' and be-
'

by Karaka, a " clever, intelligent, and stows the Gift of Life.' '

meek " physician, who together with " Clement of Alexandria describas
Pars'va and As'vaghosa formed a his Logos as the Physician who
'

trio ofSoul and body-friends around heals suffering.' And the

. . .

the King. Cf. Dr. Gakko p. 71. n. 5. I;Ogos is Christ.

2 Amongst the ancient Syriac do- " Origen has depicted Jesus the
cuments acquired by the British Mu- Physician more frequently than any
seum A.T>. 1841-7 from Mount Nilria one else." Mission and Mcpansion 2.
in the soda marshes of Lower Egypt, 109 and n. 4.
 !

94 SYMBOLS OF 'THE WAY

says)— that the Synac version of the Tour Gospels was issued,

and, what is further immensely important to the history of our

Daijo Biikhjo, the teaching of the tdma—ihe Pearl of Great

Price,^ everywhere visualized in Japanese and Korean tem-

ples — is " special to Edessa " ^ and easily from thence, of

course, spread to the Furthest East

And at Edessa there was a large colony of Jewish mer-

chants. Theintellectuallifewasgreat— Plato and Aristotle were
studied; and Buddhist, Jewish, and Christian tenets discussed.'
I told you of three events which occurred in a.d. 100,
called " the Third year of Trajan," : viz., the deaths of As'vag-
hosa,'' St. John, and Clement, bishop of Eome, to whom Her-
nias was bidden send his Vision of "The ShepJierd" as l;e
" would forward it to the foreign cities."

Origen, the great Christian philosopher of Alexandria (the

second capital of the Koman Empire), considered this famous
Allegory to be " divinely inspired."
In it stress is laid on the Visions of a Tower ^ built over

water, and of a Willow-tree which filled the whole earth

and represented the Torah or Law of God."

1 A
most important Clue to the 2 Monks 1. 253 ff.

ubiquity of this Peabl is that in the 3 Chips 1 p. 90.

same Fourth Century _
which saw 4 As' vagho'sa's' book Daijo Kishin-
Jundos snpnastic mission to Korea ;, differs from the Old Buddhism
a great Syrian monk, MarEphraim, just as the Old and New Testaments
dwelt at Edessa and was its apostle, differ (Pp 35 4] 88)
doctor, orator, and poet. " ll ]s ^n adaplatior^
Kphraim translated the Nicene of Christianity
^^ ^^^^^^^ thought in Asia , , .
Creed, and in a famous oration call-
^ q^^^^ ^i Great Hope," wrote Dr.
ce^«t)rated under
1^ I ^^i w^'^^T Rjohard, who first tranVlated it.
thatsymbol the Incarnation of Jesus
Christ—" The Pearl of Great Price " ° ^^- *"« '^"^^at Tower of Hid-

in the Gospel,—and the dignity of den Treasures, ' ta-ho-to #Rtg in

man redeemed by the Son of God. D<^y° Bukkyo ; Nagarjuna, pp. 41 n. .

" The Holy Spirit," said St. Gre- 6 ; 67. n. 3 ; 79. n. 6 ; 89. n. 5 ; 90. n.
gory of Nyssa, "gave Ephraim a 7 ;
To-seng p. 84.
marvellous fountain of knowledge." 6 The Hebrew word Torah, the
Cf. Sho-Wisdom Kwannon p. 11. n. 1. Law, means precisely the same as the
^
In 374 when the plague ravaged Chinese tao, jl and Japanese to, it
Edessa, he provided beds for 300 pa- the "Way, i.e. " Instruction con-
viz.,
tients. cerning the Foundations of Life."

" the
It was Ephraim who introduced
New Life " of monasticism into
Cf. Ho-ko ^M£
of Shinra, who was
called the " Builder, or Establisher
Mesopotamia from Egypt. Cf. pp. of Religion," a.d. 513-539.
72, u. 6 ; 78 and n. 2,
 —FAE EAST AND WEST. , 95

The Divine Spirit who interprets these Visions assumes

the Form of a Woman with a body " exceedingly old " and a
youthful face, just like Kwannon in the Manifestation-sutra
(fumoiibon ^ f^ ,55),' and in the old Japanese pictures of
Sai-yeu-Tii.^

She says, " Those who repent with all their heart shall be
written in the Book of Life and have their dwelling in the
Tower."
One should certainly not ignore the story that King Kani-
bhka of Gandara, aided by a Greek architect, built a great

Tower, but a certain Little Tower always towered -above it and

grew to colossal size, like that " little Stone " in King Nebu-
chadnezzar's dream" and " the Man " whom Hermas describes
as " surpassing the Great Tower itself in height, namely the Son
of God."'
I need hardly remind yoii that the Bwibo (or Wheel-of-the-
Law) symbol and the Willow are special emblems of Kwannon
Daishi, both held in one or other of Her thousand hands.
Not the least striking fresco I found on Kougo-zan is the
"
treasure of Yiiten-ji which depicts " White-robed Kwannon
holding a ewer with a triple Willow spray, seated on an upturned
Basket of ^ woven Willow upon a Rock which demons try to
undermine.
Beside this Life-giving Spirit is a Eed Lotus^ in a Vase.

Another important picture Amida, " the Buddha of Im-

is of

mortal Life," with Mighty Saiahi and Kwannon,* opposite

whom is Jizo accompanied by a Saint " who shews The Way,"
and a King " who saves men from poison."

1 Hokekyo o. 25. The Chinese Introduction to the same, 1908) ; cf.

translated Kwan-yin's name from the N.T.H.B. pp. 16 and 135, 239, with
Sanskrit " Avalokitesvara, and ren- the wonderful descriptive account
dered the word ishvara by tsitsai, given by Eusebius {Ece. Hist. bk. 8,
g ;^ " The Selp-bxistent," which ch. 7) of " the Divine inscrutable
strongly resembles the Hebrew name Power which interposed in the Mar-
Jehovah. Edkins, C.b. pp. 139, 215-16. tyr's behalf in the very arena."
This is another Clue worth follow- 2 P.27 and n. 1.
ing, for the " Fumon-bon " is remark- 3 Dan. 2. 34-45.
"
ably like the " Testament of Joseph 4 The Shepherd; also pp. 17 and
(p. 173 ff. in the Hebrew " Testa- n. 1 59 n. 3 83, 90. n. 5.
; ;

mente of the Twelve Palriarehs ") cir. 5 Cf. pp. 3, 67 n. 3.

B.C. 130-106, (Dr. R. D. Charles' 6 P. 45 and n. 2.
96 • SYMBOLS OF 'THE WAX '

Between these two groups stancl seven giants, each. with a

svastika on his breast.^

They are the Korean " Kings of the Stars," who preside

over the Seven Stars of the Great Bear ^ near the Pole Star—
the zenith, or Empyrean —regarded in ancient lore as the

Throne of God, the Heavenly Emperor, Shang Ti _t ^.

Seven great Princes at the Persian Court, who " saw the
King's face," are mentioned in the Hebrew book Esther 1.14.'
They were actually the Ministers of State who (Josephus
says) " interpreted the King's laws " ; and in many Korean
frescoes I oTsserved that these Ministers are the reflex of the

'Seven Kings of the Stars at the top of the picture.

" The Pattern of Things in the Heavens " was the in-

variable rule in the Ancient East.

So, also, your great Empress Jing5 said, " Although I

am a woman, and a feeble woman too, I will for awhile borrow

the outward appearance of a man, and force myself to adopt

manly counsels.
" Above, I shall receive support from the Spirits of the
Gods of Heaven and earth, while below I shall avail myself
of the assistance of you, my Ministers."
•

According to the Book of Daniel, the great Presence-

Angels are the Guardian-princes of the Nations.'' These Heb-
rew Archangels (derived from Zoroaster's teaching during the
Exile) passed into the Catholic faith'* and are known as " the
Seven Angels who stand before God " i.e. Gabriel, " who stands
in thfe Presence of God " Michael, ;
" the Captain of the Lord's

1 "The manji," a Japanese Ab- Again: "In all places where there
hot told me, "is the Crest of the isno man, shew thyself to he a man " !

Mahayana." It is on the chief bead 5 Dan. 8. 15 10. 13-20 12. 1 ;

; ;

of the rosary used at Zenko-ji. Josh. 5. 13-15 2 Kings 19. 35.

;

2 In the current mediajval belief St. Francis Xavier prayed to the

in Europe, each Star was the home Archangel to whose Guardianship
of an Archangel. {Hvlme). and protection Japan was entrusted.
3 The Chinese Jews revere Es- 6 Lukel. 19; Kev.9. 2,6; 10. 7;15.
ther as their " Great Mother." 1 16. 16, 17. Note that the Seventh
;

4 Nihongi 1. p. 228. This is the Angel is specially connected with Ar-

true spirit of the Jewish mother of the mageddon, the Conflict in the Air, and
Maccabees, who " stirred up her sons the .Coming of the Universal King-
uith manly courage." dom and Heturu of King Messiah.
 "

—FAR EAST-AHD WEST. 97

host "who fights the hosts of evil, " one of the chief Princes ;"

Raphael, who presents the prayers of the saints and whose

name is " the Medicine of Gofl " etc' ;

These " Seven Spirits before the Throne " (as on the
aureoles of Amitabha at Zenkoji, and of Yakushi at Nara, ttc.)

are described in the Apocalypse, The Alpha and

vvherein

Omega— Gfre&X;; Aw—r-the A and the Urn, Skt. 55-;^— Japi

fl^, holds " the Seven Stars " in His right hand.^

In the Korean fresco the names and offices of these Kings

"
of the Stars are given, e.g. Amida, " who guides to Paradise ;

King who " gives the Sweet Dew," amrita

'

feanro, the ;

Eifui, " who annihilates fear ;

" Jako, " who destroys Avatice
and emaches with abundant Treasure," etc.

IBelow Them an oblong Table of Offering is set (as in th^

Temple-Ship of Salvation, p. 41) witb lighted candles, cakes;

and incense. It is the same form as those used in Korean

temples and in the old Jewish Synagogue at Kaifengfu.i
The reredos is inlaid with richly jewelled mosaics, and the
lemple.floor paved with teSselated marble of Diamond pattern.'

This is a most clear and certain link with Persia, and

agrees with the description in, Esther of the bancLuetting hall of
King Ahasuerus—the great Xerxes, who ruled " from India'
even to Ethiopia," but was defeated at Salamis, B.C. 480. !

It is a still closer, link with Constantinople where the

pavement of vari-coloured marbles and also the rich -mosaics

were distinguishing features in the churches.'

Acolytes hold lighted tapers, and one holds a large

crimson umbrella over the Celebrant of the Mass.

The Drum of Joy is vigorously struck,* the cymbals

1 Tobit 12. 15 ; 4 Esdras 2, of the Trinity, tlulme's Symbolism

2 Bev, P-
1. 4, 6, 7. 20 ; 4. 5. ., j^^.^,,
1%^^^^ j_ j
.
^^ 9, .^

3 P. 16 and n; 4; 17 and n. 1. tlie province of Gandara; cf. also

A a -n m.- T _ o Dan. 6. 1, 2;' p. 72. n. 4.
4 See il us. aim>se_Jev'S p 9 .7 ^^^ y^,^ ^^ ,,^ ^k j^ ( ;
Marcus Adler (son of the late Chie£
263, S.P.C.K.) sheds valuable light
Rabbi in London).
^^^ j,^^ Y.2Sievn customs "
and rites,.
5 A fiiamond-shaped nimbus was Of. Eusebius II. E. x. 4.
Used in Italy to denote the first Person 8 As did St. Patrick, the Apostle
 " :

98 SYMBOLS. OF ' THE WAY ' —

clashed, and glad blasts blown on the Hebrew-looking trumpets,
whilst the monks bring the penitents released from the Judgment
Hall of Yemma into the Church, (p. 36. n'. 2).
'

Standing on the Diamond-patterned pavement each side

of the Altar-steps (down which a white-clad female figure

descends*) are two greSt" vases filled with twelve vari-coloured

"Morning Glories" (Jap. asagao^ ^) •with which one
easily connects the song of the Jewish priest Zacharias on ' the
Sunrise from on High," (Luke 1.72).
Above the Altar a long rope is stretched on which hangs
the banner of " Shaka of a myriad Forms " (Mark 16.12, E,V.)
a,m(Ongst others inscribed with prayers for Emperor, Empress'
the living faithful on land or sea, and the sick and dead, as in
Jewish usage'' and in the Early Christian liturgies. Tertul-
lian, A.D. 195 —211 says :
" Without ceasing for our Emperor
we offer prayer, —we ask for whatever, as man or Caesar, an
Emperor could wish ;
" ^ and the diptychs (Jap. f;^ ^ ihai)

of Erin, when proclaiming tlie great Amongst the many.splendid statues

Love of God to the wild Irish— ciV. in the Kpkukoshi Cave in Shinra are
A.D. 415. three notable ones of Women^ -
" The World-honoured God '
Two of them_ carry respectively a
Desires tg make known His great baptismal flagon, or a vajra, and flabel-
Law, luffl (used to brush flies off the Obla-
To rain down a great Shower of tion).
Truth, On the ' of their helrae's
front
To blow a great Spiritual Trumpet, (mitre ?) a yiistinct Cross, of the
is
To beat p. great Spiritual Drum, form used ifi the Holy Orthodox .

To proclaim a great Spiritual Church.^ Each has afunOg/iko ^(Boat-

Kighteousness." shaped halo)^
.Lotus Essence ch. 1. (N.T.H.B. p. The third, a'magnificent personage
163). wearing, a crown, has the Moon as
This fact, and St. Patrick's preach- her halo. She offers a chalice to a
ing the doctrine of the Trinity from worshipper presenting Incense^.She is
the Shamrock, which grows so plenti- called " Kvxmnon."
fully round their temples, ^ave the Such figures (according to Hulme-,
Korean monks great joy when I told Symbolism, p. 123) Christian artists
it them. u'sedto representthe Church and the
1 In the 3rd century Catacombs Synagogue, and Japanese experts say
(especially those of SS. Pietro and such a Chalice is unknown in Bud-
Marcellus) at Eome, there are always dhism, albeit this stemless form is '

two women assistants at the Euchar- found in the Early Church relics.
ist, and a legend above the frescoes 2 2 Mace. ch. 12. 44 and 55. A
describes them as " Irene and Agape," HebreW-SyriaC version of this Book
—Peace and Love. (Cf. Ps. 85. 10). was found at Kaifeng. See also
Cf. also, the East Syrian lAturgy modern Jewish Chronicle and World.
" Let us make fast the Ship of our 3 A most pleasing feature on the.
mind, and in Love and Faith may Korean high altars are the Three
w e reach;the Heaven of Joy . tablets inscribed with the names of
KVANNON OPFERINO THK ChALJCR.

From tlic Cave of Mnk/ioclia in llsiiniuii, Korea.

 — FAE EAST AND WEST. 99

Soiil-names (written in " the Book of the Living and the Dead "
in East Syrian churches,* according to the rubric in Mar Adai's
Liturgy) were read before the Altar at the time of the Life-
giving Mysteries.^
Jigoku, the Palace of Darkness, is at the. foot of the fresco

opposite Paradise with its immense Pine-tree of Life. Between

these extremes a great Willow stands, like that of the Roman
Herraas' allegory which the Angel of Eepentance bade Hermas
—
" send to Clement " he being " an apostolic man " i.e. a pupil

of the Apostles Peter and Paul.'

This Willow-tree (T am sure) is derived from the Jewish
custom at Tabernacles, the most joyous of the three annqal
Pilgrim-feasts, when every man, woman, and child among the 2
million worshippers carried a yanagi jf|[I,
Willow spray, fetched
in procession from the Brook Kedron, and joined in the Great
Alleluia " Hallel "—(Psalms, 113-118), whilst the Priest poured
Living Water from Siloam's Pool * over the Altar of Holo-
caust whichwas wreathed with Willow-branches.^
The Illumination of the Temple resembled a Sea of Fire
tod was a marked feature of this feast which, originally held
in honour of El Shaddai, the Eain-giver, pointed specially tp

the Days of Shiloh the Messiah, when the Divine Spirit would
be poured out on all flesh," and the Nations outside Jewry,

the holy chosen people of Jehovah, be gathered into the true

Israel.

It was at this Feast, on its last and greatest day,' called

from the above custom /

the Emperor, Empress, and Crown lying open on a lectern in front of a

Prince of Japan. Korean altar.
'^°'"
In Japan it is Shingon-shu alone \ ? ,,^"'=1^1'"?,'"^ "n^?;"'^/f. pious
which observes this custom and it ^h,p" pp. 78, 79 S.P.C K. This
would seem that its founder, Kobo ™sU)m was observed at Durham
Daishi, noted the Assyrian usage Cathedral down to the 16th century,
Cf. pp. 33. n. 5 66. n. 1 67. n.
when at Sian-fu (cf. p. 28 and n. 2. , 3 ; ;

. T^ .i: » , , , . .!_ j>

3 (Nargarjuna, As vaghosa).
At Kaifengfu the tablet mscribed 4 Siloam was connected with
in gold characters with a pra.yer that Messianic prophecies of "the Sent
the Emperor of China might ' Irve One- i.e. Shiloh." Cf. p. 70. nn.1,3.
10,000 myriads of years occupied a 5 Lg^jt^ 23. 39, 40.
place in the Synagogue. q Acts 2. 38, cf. vv. 5, 9.
1 Such a Book I have often seen 7 John 7. 37-39 ; 8, 12. " Temple
100 SYMBOLS OF 'THE WAY '

"
" THE DAY OF WILLOWS

that Jesus Christ proclaimed the Gift of the Water of Life—

"But this," says St. John, "He spake of the Spirit' which
they that believe on

The following
*****
Him

words,
should receive."

taken from the Preface to the

Authorized Version of our English Bible, should surely carry

Weighty conviction to the mind of any unprejudiced reader as
to the true source which influenced the contemporary Writer
of Daijo Kishinlun, and also the Eevisors of the Bhagavad
Gita in the Third Century, A.D.' :—
" S, Chrysostome that lived in S. Hieromes (Jerome's)
time, giveth evidence with him :
* The Doctrine of S. John
(saith he) did not in such sort (as the Philosophers did) vanish
away ; but the Syrians, Egyptians, Persians, Ethiopians, and
infinite othier nations being barbarous people, translated it into

their (mother) tongue, and have learned to be (true) Pbiloso'

phers,' —he meaneth Christians."
and its . Services,'' B.T.S., Lpndon, the Emperor's throne at Seoul in
by a Jewish writer, Dr. Bdersheim, Korea.) This kakemono sets forth ^s
-

fully describes these wonderful cere- clearly as possible the great Doctrine
monies. of the New Birth of the Soul through
carefully pp. 3. nn. 2, 3
1 Cf. 16. ; Water and the Spirit, as in St. .John 3,
h. 17 and n. 1 ; 33. n. 5 50. n. 3 ;
4 ; ; 3, 5. In very early Syriac Christian
73,94,97,109. literature the Holy Spirit is "the
A kahemono from Asatusa temple Mother of the Soul," and Mary, " the
shews Kwannon as an Aged Lady Mother of Light." Cf. p. 48.
holding a Willow spray in her right At Zenkoji the Willow ^ows be-
hand and a Babe' oh her knee. Above side a beautiful Fountain and image
them are two Dragons (Jap. ^Sl — called the Spouting of Zenkoji "
'' -

Ku-mbhira) contending for the tama, on the postcards sold there.

as on the Syrian Stone at Cho Ang, 2 Pp. 59. n. 3; 71. n. 4 77. n. 3 80.; ;

(and on the ceilings of a 1 ,400 years n. 2 94. n. 4.

; Cf. p. 09 and n. 2.
old dolmen near Pyongyang, and of
 ; ;

—FAR EAST AND WEST. 101

CHAPTEE VIII.

PAETHIA—ROME— CHINA.
"In the third year of Trajan " Parthia waa " humbled,
as never before," and in his second Campaign a.d. 115, the
Eoman Emperor besieged Ctesipbon, the Eoyal City where the
Parthian Kings had their winter palaces beside the Tigris,

down which river he sailed triumphantly to the Persian Gulf.

Osroes, the king, fled and was so ungallant as to leave his
daughter behind in Trajan's hands to be sent as a hostage
to Home like another Parthian princess sent, a.d. 55, ere
Tiridates received the crown of Armenia^ from Nero at Eome,
in the days pf the martyred apostles Peter and Riul — whose
" bonds were known throughout Caesar's palace " ^ !

The name of neither Parthian princess has survived,

although both spent years in honourable captivity at Eome.
In Trajan's reign several great Court nobles were heroic
Christians who under his predecessor, the emperor Domilian,
being denounced -as "atheists" and '' followers of Jewish

customs" had suffered exile, imprisonment, and even death for

their faith.'

Such an one was Sf. Domitilla the widow of her cousin

Flavins Clemens, a martyr closely related to the Imperial House
and herself, a grandchild of Vespasian, and niece of Domitian

1 It has been said on what — Emperor Claudius as Narcissus, his

—
grounds I know not that this King freedman and private secretary, ffho
Tiridates invited the Apostle Thomas died in 54 or 55.
to preach in Armenia. Aristobulus, the uncle of Herod,
2 Phil., ]. 13 (cf. A.V. with K.V. King of Judea, according to Jose-
and margins) ; 4. 22
Acts 28. 30
; phus, was living in Kome in 45, as
also Bom. 16. 10, 11,— on which Dr. the confidant of Claudius Csesar.
Harnack has an important note con- At death it was usual for such
cerning Aristobulus and Narcissus, " households " to be transferred to
the very persons named by St. Paul. " Caesar's household."
Dating this epistle, a.d. 53-54, he 3 JosephusCcf. pp. 52; 16n. 4;30. n.
says that none in Eonie were so 2.) disappeared from life during this
powerful and so intimate with the Second great Perseoutiuu.
 K2 SYMBOLS -OF. 'THE WAY '-

by whom she was exiled to a lonely isle where she suffered a

•'
long martyrdom."
This Princess devoted her own beautiful garden as a
Christian cemetery — one of five in Eome thus dedicated — , and
the frescoes in the mortuary chapel slill remain a striking proof
to modern visitors of the wondrous joy of^ believers, despite dire
persecution, through their intense conviction of the Keality of
the Paradise-life (Jap. Kongo Jcaiy of which both Dai muryo-
jiu-Tcyo and St. John's Apocalypse, so graphically tell.

Amongst those frescoes is a Vine with Gupids in its

branches (Of. p. 32 n. 3) and a Tripod table set with Eacha-

ristic Bread and Eish, before which two people are seated.^

This simplest, earliest and most usual form of Altar repre-

sents the Blessed Trinity, — and in the Gandara sculptures the
Babe, Shaka Nyorai, stands on a Tripod to receive His first

washing, which is a favourite incident in the non-canonical

Gospels respecting the Infant Christ' — and in the reliefs found
in the Gandara monasteries and at Ajanta of Shaka's Nehan a
moek is usually represented seated in front of the coffin beside
a Tripod w^-ter-cooler.
In Tibet " the Holy F(5od " is set before the Buddha'' on
a tray poised on a Tripod,' and in the Korean pictures of

^hata baptizing in Hades the circular^ bath has three feet.

1 P. 68 and n. 3. inihienced by the Syriac monks,

2 Fish, see "ch. x. xi. whom she must have met, at her
3 It is significant that the image father Tai-tsung's Court where they
ceremonially washed in Japai) on were so highly honoured.
Buddha's Birthday is that of Y aku-
- . After this marriage the sons of the
. shi, the Healing Teacher. chief men in Tibet were sent to study
4 P. 30 n. 2. Cf. Presence Bread,' at Chang-An.
Ex. 25. 8. As Queen, W^en-tcheng entertained
5 Buddhism of Tibet pp. 9, 297. Huen-tsang and other Chinese pil-
This fact is significant because Tibet grims (on their way through Tibet
accepted Malayans Buddhism (which (±S Tu-fan) to or from India " in
introduced Some germs of civilization search of the True Law," her royal
into its barbaric darkness) as the spouse being passionately attached to
State religion in 641, when the King it. See pp. 26 n. 4 ; 42 li. 1 ; 89. n. 4.
married the Chinese princess Wen- It should also be noted that the
tcheng. Kingin'Vited the chief Abbot of
This event followed the completion Kalanda (where Huen-tsang found
of the translation of the Bible into "10,000 monks, allvf the Mahayana")
Chinese at Sianfu (see pp. 8, 23). So to Tibet and made him the Primate.
it is probable that the Princess was 6 P. 37 and n. 5.

ri
 — FAR. EAST AND WEST. 103

Pliny the younger, the heathen Governor of Bithynia/

writing for advice to the Eihperor Trajan a.d. 112, as to how
to tackle' the difficult crisis, described' this ¥aith as " a contagi-
ous superstition, which spreads it's infection even among the
villages."

Homesick and lonely, the exiled Parthian Princess pro*

bahly caught the same ""
infection," and when i-estored to her
native land just before her father's death a!d. 130, by Trajan's
successor Hadrian ^ (an old, tried friend of King Osroes), she
would naturally tell her kinsfolk of the beautiful things con-
cerning the. Spiritual Kingdom which she saw and heard in
Eome where, both in Trajan's and Hadrian's reigns, there were
very many Jews and Christians—" whole families amongst
the best and noblest."^ ,

And besides this, among 860 churches founded by the

Mari (comrade of Mar Adai at Edessa,') the
indefatigable chief
was at Seleukia, and its fifth bishop was Akadabus, a.d.
139—162.=
One of this Princess's kinsmen, her first cousin Exedares,
has been identified with that mysterious " Anshikag" ^ iiS: K
of Chinese Annals who, like Abgar the Black of Edessa (b.c. 5
to A.D. 50), was beyond" doubt one. of the royal Arsac family of

1 St. Peter addressed his first 3 Eusebius. See Harnack's " Misr
Epistle to "the strangers in Bithy^
'
sion "
i, 243, n. 2 ; also Monsignor
nia." Duchesne's standard work "Early
2 In A.D. 135, Aristides addressed Church History;" S.F.C.K.
an Apology to Hadrian (which .is 4 Tije ij-fergj/ of the Apostles Adai
still extant m Greek, Synac and ^nd Mari (pp. bO, 86, 93 and n. who
1 )
AKMENiAN)in behalf of "the New ^Uh' Mar Tnma.— [Chinese, Toma;
Kace whose Teaching is the Gateway £„ Thomas ; Jap. Wrongly called
of Light, derived trom Jesus the "Dharma" p. 56. n. "made
(cf. 1—
Messiah who is named the Son of disciples of the East,") is £till used
God Most High, for it is said God :
^y ti^e East Syrians (see Brightman's
came oouin irom Heaven and irom X/Hurqiesl),
'

a pure Virgin clothed Himself with „ , t-

'.
, . . , , , ,, .

flesh." (Of. pp. 50 and nn. 1, 3 ; 63 and

.^obo Daishi must have heard this
^
-nn 2 3. Liturgy when at Sianfu. Cf. pp. 28.
Strangeb', the Greek text was dis- 'S'J^'^l-^.:^' ^^:
"' ^ '
f^° ^ ?: S^
covered only few years ago on
;>
30; -Manji p. 64. wi. 5, 6; Shalcwio
Mount Sinai embedded in the popu- !?• '"'• ^'^ °- *•
lar romance of S.S. Barlaam and Jo- 5 This is of special interest, be-
saphat which many have thought to cause it was the Patriarch of Seleukia
be a Christian plagiarism of the Life who consecrated the first Metrupoli-
of Buddha. tan for China A.D. 411- P- 110. n.. 1.
104 SYMBOLS Oi? '
THE "WAY ' —
Parthia^ (as the former Persian em^nre of Cyrus was then
called —but by the Chinese ever styled " An-shi.")^
Exedares succeeded his father on the throne of Armenia''
in A.D. 110, but was suddenly deposed by his uncle Osroes, the
ruler of Parthia, in favour of a younger brother.
The Encyclopedia Britannica * says :
" Osroes was
enough to provoke Eoman intervention by taking
foolish

Armenia from Exedares, son of Pachorus, to whose appoint-

ment Kome had not objected, and transferring it to Partharaa-
siris, another sou."
Angered by King Osroes thus acting without authority,
Trajan invaded Armenia in a.d. Ill, and, although Partha;-
inasiris paid him homage, foully murdered that young Prince
soon afterwards, and annexed the province.
Then, proceeding against Parthia, he annexed Meaapota-
mia [the Country between the two rivers Tigris and Euphrates, '

extending from the Persian Gulf upwards to Armenia.]— After

which he besieged Ctesiphon, the royal city of Parthia, and
received the title of " Parthicus."

The Ancestral Faith of the Arsac dynasty being Zoroas-

trian, it is improbable that a Prince of the Blood Koyal like

Anshikao would abandon it for one inferior and, deliberately

quitting hfs home, travel to earthV utmost bounds as a name-

less beggar to spend his last years in interpreting Hinayana
{Shojo Bukkyo) which emphatically denies the Being of God,
the Immortality of the Soul, and the Paradise-life taught by
Zoroaster, who lived in the same century B.C. as the Indian
ascetic Gautama Buddha, the Chinese sages, and the Hebrew
prophets.
Please observe that, although diametrically opposed to
the negations of Hinayana, the affirmations of Mahayana
Buddhisnl are, in the main, strictly in accord with the Syro-
Christian terms on the Great Stone of Witness at Cho' Ang.
Some suggest that this PartTiiau Prince went as an Envoy

1 Pp. 5. n. 1 ; 63. a. 2 ; 92 ; 108. 3 Cf. pp. 101 ; 105. n. 1.

2 Pp. 42 ; 111. 4 Ninth edition, p. 603.
 -FAB EAS.r AMD WEST. ao5

to China^ on a political mission s&ch as the renowned Chinese

general Pauchao, after reaching the Caspian Saa, hicl inau-!
gutated just before that Pivot year, a.d. 100.
This is possible as, both in East and "West, the MouIjM
proved themselves invaluable advisers of kings and their trusted
ambassadors.^
Scholars also surmise that Anshikao was detained on bis
journey as a hostage at Khoten — Yii-tian ^ ^, the Grdat
Yiietchi^ i.e. Kushana headquarters, and the chief stronghold

of the Mahayana'* —
hence called " Kushan " or " Khoten

Ir For purposes of Comparative Embassies being chiefly Buddhistic,

Historical study, note Sir H. Yule's see Edkins, C.B., pp. 146-7.
statement : " There existed from an 3 Max Miiller {.Chips 5 p. 192)
old date other obscure streams of said, "It is generally, accepted as
intercourse between China and West- authentic by Chinese scholak-s that
ern Asia of which we have but frag- Ming-Ti sent Tsai-yin and Khin-king
mentary notices, but which seem to the Country of the Great Yiistchi
to indicate somewhat fuller know- and to India in search of an image
ledge and freer communication than resembling that in his vision." (See
most persons probably have been pre- Udyana ante pp. 26 n. 4 ; 63. 70 n, 3).
pared to recognize, With this authoritative statement
"Thus China appears to have been it is essential to contrast a review in
well-known from an early period to the widely circulated missionary
the Armenians. Moses of Chorene, magazine, " Chinese Recorder " (Oot.
who wrote a little after a.d. 440, 1913), which speaks of " t\\e alleged
spoke of Jenasden as a great plain dream of Han Ming-Ti " !

east of Scythia, at the extremity of The time is surely come when, in

•the known world,occupied by a the face of such ignorance, one must
wealthy and civilized people so emi- emphatically declare that until the
nently pacific in character that they foreign missionaries abandon th-ir
deserved to be called not merely (apparently) ingrained habit of dis-
'
friends of Peace ' but ' friends of paraging everything connected with
Life.' Their country furnished silk what they consider-^ without study
in abundance, so that silk dresses — to be an alien faith —
they will
were common to all classes. never commend their beliefs to devout
" According to this same historian, Buddhists.
in the reign of Tigranes VI. a.d. 142- 4 It must not be ignored that
,178 " (tempo Anshikao) "several bo- " The Hymn of the Soul" (ascribed to
dies of foreign settlers, and amongst St. Thomas when imprisoned in India
others Chinese, were placed in Gory- by King Gondophares, and published
dene or Kurdish Armenia, for tlie at Edessa) mentions "the jade of
defence of the country. Khoten and the far highlands of
" To more than one great Armenian Baktria."
family a Chinese descent was attri- Fa-Hien, the Chinese pilgrim,
buted." found Mahayana "monks in myri-
Barta (qy. Bardesan?) of Edessa ads" there; and Dr. Aurel Stein has re-
also' wrote a history of China in cently proved that " all the Buddhist
—
Greek about this time, a further Art which reached China, Korea,
proof of intimate relationship. Ca- and Japan found its way from Gan-
tliay i. Ixxxii-iv. See also ante pp. 63. dara and Graeco-Baktria through
n. 'i ; 9.", and n. 1 ; 94 and n. 1. Khoten and its princely, Art-loving
2 On the Chinese and Japanese Court."
 "

106 SYMBOLS O'F '

IHE WAY' —
Buddhism," —whence he took the sutras of Immortal Life*
and of Dai Mihok'u^ to China;.
' '
,.

;'
This idea is fraught with interesting- possibilities first'

because it was at Khoten that the Embassy of eighteen persons

sent by the Chinese Ming-Ti^ met the two. Gaudara monks, :

Dharm Ananda and Kasyapa Madanga, bearing a" standing

image of Miroku ; and next because l^agarjuna's name (Jap.
m. ^yuju)* A.p. 125 or 140, is linked with Khoten where he
" discovered the Mahayana Scriptures in an Iron Tower under
the sea," ^ and received the kiss of Peace^ from Kongo-sattva,
and the great Eyobu-mandara (i.e. Allegory) of the Two Parts
—Kongo-Jcai, the Diamond world of Eeality ''
and Taino-Jcai
this material world of Illusions^ —which Zenmui #M^HI^''*
and Amogha vajra respectively brought by land or sea, from
India to Cho 'Ang in A.B, 717 and 720.

1 "God hath granted the- Gen- there is any " kiss of Peace " in
tiles also Eepentance unto Life Christianity ?
said St. Peter, Acts 11. 18 ; 26, 23. Of course, although an Early
2 Acts 7. 56 ; 8. 37 ; Dan. 7. 13, 14. Christian custom mentioned by St.
3 P. 105. ii, 3. Paul, practised by the martyrs, and
4 Cf. p. 7 n. 1, 2. Note that Japan- preserved in the Greek, Eoman and
ese Shingon-shu (" True Word Sect ") Russian Churches, it is unknown to
emphasizes this story, and that its the Protestant sects. See p. 58. ,

founder, the great Kobo Daishi, 7 Cf. St. Paul's words (Rom. 1. 20;
studied at Cho Ang from a.d. 804, 1 Cor. 4. 18; also Heb. 11. 1, 6, 27).
when Syriac influence with the Chin- Cf, pp. 34 ; 84 ; Kobo, 58. n. 4.
ese emperor who befriended him was 8 "What I see with the bodily
supreme (pp. 36. n. 4 ; 28. n. 2). eyes are Illusions. What I havie
5 " Under the Sea," cf. pp. 42 n. seen with the eyes of the soul is that
2 ; 67 and n. 8). It should not be which my soul desires," said Thomas
forgotten that Jingo, the Japanese Aquinas, the great Dominican theo-
empress, found a Nyoi Pearl " in tite logian of the 13th century in Eu-
sea " near Toyora, dr. A.i). 193, for rope.
this Nyoi i,\\M is no common Pearl 9 Here is another important link !

but that which is sacred to Buddhist Some monks reached Cho'Ang at

imagt s and monks, and enshrined in this timefrom Shinra; and one of
their sceptres. (P. 121. u. 2). them, named Wu-leu, was so holy that
It may be
that Pearl of which the the Emperor Hiuen-tsangi retained
" Hymn of the Soul " tells ! him with Amogha to pray for the
Anyway, this " Pearl without flaw," Imperial and National prosperity of
and " of glorious brightness " is a fea- China. (Edkins G. B. p. 132, n. 3,
ture in the East Syrian Ofiices, and citing "the well-known cyclopedia
identified with Chmst, whom "the Wen-hien I'lmy-Wn").
Athletes " strove to attain. Thus these Shinra monks must
6 A photograph of this incident have come into touch with the Sy-
taken in a Mongolian temple, was -
rians ; (cf. p. 28. nn. 1, 2).
given me by a Shingon Abbot, " Saints meet Saints ! " is .i saying
Shaku Keyun, who asked me whether still current in Korea.
 :

—FAR EAST AKD WEST. 107

Keikwa Ajari '^ ^M M M (t^e first Chinese patriarch)

copied and gave these mandara to Kobo Daishi, the first

Japanese patriarch of the Mahay ana with- " Transmission

in the Tower," a.d. 806.' '

Kobo himself made a mandara which was sheWn me at

Kuirodani temple on Hiyesan of which the' central syrnbol is

Dai Nicbi, the Great Sun,^ and its inscription is

" Amended, revised New Covenant. Into Taizo-kai (this

visible world) Dai Nichi conies' to make all men know that this
life must be pure and holy."

- Kobo Daishi also placed at Itsukushima the Sign of Deity

the Double Axe—used by Constantine the Great on his ban-

ners —and re-placed the sacred monogram Ohi-Rho in its midst

by the priceless Pearl which is still visible there, both on
Temple-curtains and Lanterns.

ilfi :^ ^ illi ^

On the-other hand (like Capernaum in Galilee of the Gen tiles),

the twin city on the Tigris river, Seleukia-Ctesipbon, was the
great clearing-house where Tribute-bearing Caravans from India
met those from China and the West and as the Parthian ;

boundaries marched with the Indo-Scythic empire, extending

eastward to the Oxus Valley P|] ^M^M. ^^ is not improbable
that the intervening years between the disasters that liefell his

House in a.d. lll-lS, and his own arrival in China in a.d.

149, were passed by Anshi Kao in Gandara'* ^ ^ jg, Udyaua

.^ fjt M' a^nd Kashmir jjg f|[ 5g ^, allby countries ruled
Yiietchi monarchs, of whom the most famed, Kanishka Eajah,
was converted to the Mahayana by an old hermit, the Venera-
1 Cf. pp. 53, 83-4 ; 89 and n. 7 90 ; should arise upon him his frozen
and n. 5 ; 94 and n. 6 ; To Seng, pp. heart shall feel a thaw.
5, 84. " Then he saluted all the Pilgrims
2 So, also, the 17th century with the holy kiss of charity,"
Bunyan wrote in
his Pilgrim-alle- 3 Cf. Etch Miadzin, p. 63. n. 2.
gory: "We
lie more off from the 4 The modern Kandahar, whence
Sun, and so are more cold and sense- Earl Roberts of Kandahar took his
less ; but were a man in a mountain title.
of ice, yet if the Sun of Righteousness
 . —

108 SYMBOLS OE' 'THE WAY '

_ble Pars' va '^MfM M' wbom he met when torii with 'remorse
over the slaughter of 900,000 Parthian Soldiers by h"s troops,
although Parthia had been the aggressor in the war.
Pars'va instructed Kanishka in Dhamia, the Law of
^Righteousness.

At Kanishka's court there were Chinese hostages, includ-

ing a blind pvince.
The influence of the Art of Seleiicia-Otesiphon, " the
city of the Arsacs," is strongly marked in the Buddhist
sculptures of Gandara* and, as it is known that the Great
Ship (Mahiyana)^ scriplures were composed in Kashmir,'
naturally any one wishing to perfect himself in the Great
Way "doctrines and become expert in translating Sanskrit
-Scriptures (such as Chinese historians declare Aiishikao was)'

,Wduld prefer to spend some years in study there amongst the

1 In Buddha's Birth-scene at 2 Pp. 3. n. 1 26 ;.67. n. 1 ; 70. n. 2.

;

Gandara is the exact counterpart of 3 Edkins' C.B., p. 277. A, strik-

the Shepherd with His Earn on an ing passage in B. Nanjio's " Twelve
early Koman sarcophagus, in the Japanese Buddhist Sects," p. 49, says,
Lateran Museum. Both wear the " None of the Mahayana sutras are
same costume. Note that in the genuine, so that they are said to have
Fourth Gospel, Christ says "My been discovered by Nargarjuna either
Bams hear My
Voice." in the Dragon Palace beneath the sea ,
Grunwedel states the notable fact or in the Iron Tower in India. i.e., —
that " the period of development in they are not Gautama's original
the Gandara sculptures is limited to teaching."
between the Birth of Christ and the See ibid pp. xxii. 57, 79, that " in
5th century A.D." Buddhist Art in Nargarjuna's time the Mahayana "was
India, pp. 85, 210, 1901.) C{. ante as bright as the Rising Sun." The
pp. 45 aAd 2 58.
n. ; same words are used by Gildas, the
"Whilst Fergusson, \vriting of the monk-historian, of Britain in A.u. (Jl.
Mahayana rock-temple at Ajanta, The Amida doctrine therein shews
says, " One of the most curious results- - Persian inlluence, (Eitel p. 8).
obtained from recent discoveries in In the Syriac documents concern-
Afghanistan is the apparent certainty ing Edessa the Epiphany of Christ is
ot' the prevalence of Mahayana doc- recorded as dancho, -Manifestation,
trines on' the Indus and beyond it, literally " Bising " as of the Sun. Cf.
long before their introduction in the pictures in Japanese temples of
India Amitabha or Shaka rising from be-
." It may be a question for future hind a hill ; also Korean fresco p. 98.
investigation whether we ought to 4 The holy text of Zoroastrian
bring tte date of the Afghanistan scripture, the Avesla (in whose teach-
types further down, or whether we ings all the Arsac princes were
ought to carry the introduction of the reared) was written in Zend, the
Mahayana further back? The evi- ancient Persian language to which the
dence of the Caves seems to indicate Sanskrit is the key, (as Burnpuf, the
the latter as the most probable alter- eminent French scholar, proved).
native." Gave Temples ofL^ia, p. 299 Sanskrit, again, is closely allied, to
u. 1. 1880. Semitic. Cf. p. 104 ante.
 "

—FAR EAST AND WEST. 109

Yiietcbi. and Yuzufeaia folk, ere crossing tbe Hindu Kush via
Ladak ^^ to Khoteii, on the Caravan route to China.
I believe this to be another most important iPivot-point
because not only did the Mahayana —Great Development
School of Buddhism —spread rapidly after Kanishka Eajah's
conversion throughout the Yiietchi empire, vie. Baktria, Gan-
dara,* Kashmir, Kashgar, Kabul,— in brief, North to Khoten,
etc. and East to the Ganges)—-but in a.d. 193 Tertullian, the
famous Latin jurist of Carthage, included " the Getae
(Chinese Yiietchi ^3^^) in his list of "Nations subdued
to the True Christ, who now is come, and reigns " i.e. the
Buddha to Come of the Diamond Prophecy.''
Tertullian's contemporary Bardaisan of Edessa (who cast
St. Thomas' teaching of The Pearl into a wonderful bymn), also
says that there were " Christians in Baktria, and among the
Getae, and that in Parthia Christianity was widely diffused."
And Origen, about the same date, said, " Now, thanks to the
churches which occupy the earth's bounds, the whole earth
shouts with joy to the Lord of Israel " !

In the Fourth century both Afrates the Blessed, who was

chief theologian of the Syro-Persian Church, and Eusebius, the
Eastern Church historian,^ wrote that Christianity was then
existing in Parthia, India, Baktria, and the furthest regions of
the Persian empire," whilst the Patriarch Chrysostom of Con*
stantinople at the same da te mentionB " Persians, Scythians,'
1 Darius, father of King Cyrus convert the Anglo-Saxons) was abso-
the Great of Persia, included " the lutely ignorant of even, the existence
(Sicae (Scythians) and Gandaris" in bis of Eusebius' writings, as this sheds
list of conquered nations Inscribed on light on the general ignorance in the
the ancient Eoek of Behistun in three West down to modern days of the
—
languages Persian, Median and As- spread of Christianity to the East.
Syrian (see pp. 97. n. 6 ; 104). 5 For fuller details see my "Wovld
When the Persian empire fell Healers, or the Lotus Gospel and Sodfii-
Gandara and the Indus regions came salivas," (ch. 14, app. 11), Maruzen,
under the rule of Alexander the Great Tokyo E. L. Morice, London,
; 19].',).
B.C. 331. Also ante p. 6. and Yeates' Indian
2 Pp. 54, 70. n. 3 ; 80 and n. 3 ; 105 Church History, 1818. I

and nn. 3, 4 ; 121. 6 "Kitai Scythians" of Ptolemy

3 Pp. 26 n. 4 Mil^Fo; also pp. the fgeographer, a.d. 150, may be
87,90 n. 7 94. n. 4 ; 106. n. 5.
; Khoten. Cathay pp. cxvi., n. 1 148. ;

4 It deserves noting that the. To China is termed

this day
learnedPopeGregory the Groat, (who "Kitai" in Russia, and the inner
sent a mission from Kome in 597 lo white-walled city of Mftscow is stills
110 SYMBOLS OF 'THE WAY' —
and Hindus to. the world's £nd"^ being converted to the
Faith, ugrootmg their, old habits,, and overturning the heathen
altars (p, 76. and n/2.)

Chiiieae history records that the year A/D. 122 was very
fatal to China.
Twenty-three earthquakes had occurred in Lo-yang (Jap.
fi^^ Eaku-yo) and the provinces, and many hills cloven
asunder —were all signs indicating Heaven's wrath against

the Han dynasty.

For scores of years universal strife and frightful anar-

chy had devastated the Celestial Empire. Floods, famines,

droughts, locusts were aggravated by —the bitterest- scourge of
all — the invasions of the Hiung-nu (Hun) hordes,^ the common
hereditary foe of both Chinese and Yiietchi empires.

Tidings of these disasters assuredly reached Parthia's royal

city by -some of the innumerable caravans above mentioned,
(p. 107) and we can readily imagine how, touched by the memory
of his own sad experience, Anshikao, " moved with a Divine im-
pulse to convert men,"^ would start to his feet and, in the irre-
pressible fulness of the New Life bestowed by Kwannon. surg-
ing within him, exclaim: "I must preacb at Lo-yang this

glorious Immortal Life ! (Jap. Dai Muryojin, |$ ^ ^) " just as

called Kitai-gorod, —
a survival of the for his African home, vrhich was the
Mongols' rule. chief centre of the Incense-trade.
In old documents the Tvord "Kitai" In consequence of this report a
stands for North China. It is the metropolitan see was founded in 411
equivalent of " Cathay." in China (pp. 103 and n. 5 ; 107).-
1 In A.D. 311, the Bishop of Jerusa- Note that " the Black Monk," (son
lem sent a monk named Ephraim to of a negro) Kokukoshi Maihutsu,
Scythia. [Note that in 314 three " who understood the use of Incense
British bishops attended the Council in worship," when that strange gift
of Aries, in Gaul.] After sixty years reached the King of Shinra from
we find an "Ephraim temple" in China, appeared in Shinra via Koma
Korea, p. 78 and n. 2. (N. Korea) from China soon after-
A black bishop later in the 4th wards (cf. pp. 61. n. 1 ; 98. n. 1).
century, Museus of Adule (a sea-port This Black Monk's name is similar
on the Bed Sea), reported to St. Am- to Niger, the Teacher at Antioch,-
brose at Milan that having traversed Acts 13. 1.
all China he returned down the river 2 Pp. 5 ; 18 and n. 2.
Indus to, Patala wheqce he embarked 3 Ep. 5, 6 j cf, p. 93.
 —FAR EAST AND WEST. Ill

St. Paul cried out :

" I must preacli at Eome ! Woe is me if

I tell not the Glad Tidings !

" ^

And thus, -welcomed by her sovereign lord Kwang-Ti,"

the best panacea —the Gospel of Salvation by faith in the Holy
Three; of Victory over Sorrow and Death, and of Life in the

ideally Happy Land' — reached "the Middle Kingdom,"

China reckoning herself to share the kingship of the world
together with the Ta-Yuetghi (OetaeY and Ta-t'sin (as she
scornfully nicknamed- —
Eome) ^between which empires Aushi
(Parthia) was the buffer-state and obstructive wedge, hindering
intercourse between Eome and the Further East,' although
the Later Han annala tell of considerable trade between China
and Parthia.

A -most important Link

***** is that in the reign of M. Antoni-
nus (who sent an embassy by sea to Kwang Ti at Loyang
A.D. 167, during Anshikao's stay there), war broke out on the
question of Armenia arid- Edessa which proved of decisive
significance for the future development of the East.
The Eomans destroyed the great Greek city Ssleukia (p. .107)

by -fire in 164 ; and its downfall sealed the fate of Hellenism

in the countries east of Euphrates and Tigris.

Greek culture vanished and gave place to Aramaic, This

Aramaic victory was powerfully aided by the ever-incjceasing
Progress of Christianity, which soon created an Aramaic
literature in the language of Edessa.^.

, 1 Pp. 5 and n. ]. n. 1 ; 58 and nn. 4, 5 ; 59 and nn. 2,

2P, SOandn. ]. _. 3 ; 80, 89. n. 7 ; 102.
3 Dr. B. Nanjio says that the 4 Fa-hienAin, the Chinese Cyclo-
three chapters of the Margha' Bhuma pedia.
which Anshi Kao translated are based 5 Of. p. 88 and n. 5.
on the Saddliarma pundarika, the - 6 Ency. Brit, Edition xi., v. 20, p.

Lotus Scripture. See pp. 26. n. 4 ; 35: 219 ; ante p. 108. n. 3.

 ;

112 SYMBOtiS OF 'THE WAY'

'
CHAPTFE IX.

THE THEEE-ONE GOD,

We mentioned the close link existing between the Taoism
of Laolze, the Chinese mystical thinker, and the Hebrew teach^
ings of "The Way," and quoted the ripe opinion of Ye-on,
founder of the White Lotus Guild a.d. 370, as to the necessity
of studying Laotze's teachings if one would understand the
Pure Land doctrines of the Great Way.
As this Teaching so commended itself to the matured judg-
ment of the great Taoist saint Ch'iu that it permeates his Al-
legory Sai-yeu-M, which has for six centuries powerfully influ-
enced the natives of China, Korea, and Japan the majority of —
Japanese people still basing their faith on it — it is well to note

the fact (which you can verify in the Oku-no-in at Koya-san)

viz, that the Syrran monk Adam-Kingtsing, when inscribing
the *' Teaching Stone '" at Cho' Aug in ad. 781, used so many
Buddhist and Taoist terms to elucidate the Christian doctrine^
thatwhen (after a burial of nearly 800 years) that Stone was
exhumed in a.d. 1623 he was accused of being " either a Bud-
"
dhist or a Taoist," but "decidedly not a Christian !

Voltaire, Eenan, and 6ther French infidels pronounced

that Inscription to be " a Jesuit fabrication ; " just as the
Puritain author of Pilgriir^s Progress was said to be " either

1 Its title on the head-piece of Confucians, Taoists, Buddhists and

Nestorian Stone. See pp. 8, 27. n. 4. Christians, many of whom for lack of
2 In this King-tsing simply fol- such are confused in their understand-
lowed the Early Christian method ing of other people's religious phrase-
which, hy translating the New Mes- ology - and nomenclature, and so
sage into the terms of Greek thought actually destroy ire tlieir ignorance the
familiar to the thinking people of complementary and identical truths
that day, resulted in the Conversion each holds !

of such vast multitudes in the Boman In preaching to the Athenians, St.

Empire. Paul emphatically said : " Him,
To-day a Feiendly Dictionaey therefore, Whom in ignorance ye are
is chiefly needed in order to interpret worshipping, declare I unto you.
to one another the terms used by .... Your own poets said," etc.
 " — :

^ —^FAR EAST AND WEST. 113

a Jesuit or a highwayman," (Jap. ^^ doroho) ; and, as

Max Miiller pointed out, " all the Friends of God from
Abram downwards have been accused of atheism, heresy, or
!"
lunacy^
Listen, then, to Laotze's own words
" The Way that can be walked is not The Way."^
" The Great Way is very level and easy, but men
love the by-paths.'"
" Eemember that a journey of a thousand li com-
mences with a single step."
" Follow the Way step by step in your own heart,
but do not display it to the world."
" Hewho knows God does not talk about Him. He
who is always talking about GoD does not know Him."^
" The Way is infallible in all ages, and True in all
places."

"The learned do not usually know Tag, the

; Way.
It is revealed to babes^ i.e., the simple-hearted, pious
ones."
" Child-like," and in thine own heart, seek after Tag.
It is only revealed to the restful spiritual heart ;'
and who-
so gaineth It perishes not."
This is simply another way of, saying that " the Kingdom
of God is within you "^
—which is alike the teaching of the

Lord Christ in the Gospel ; of Ignatius, the martyr-bishop of

and we might wisely add: "Your 2 Cf. "This ever true and un-
own Artists have illustrated the same changing Way is mysterious and
Truth !,
.almost impossible to name," Neslorian
There is surely no need: for any of Stone and pp. 74 and nn. 6, 8 ; 79. n.
;

us to add to the Confusion of Babel ? 4 94 and n. (5.

;

1 Even the Venerable Bede " excit- o Cf. " By-path Meadow " and " A
ed the criticism of violent and narrow By-path to Hell," in Pi/rjnm's Pro-
spirits who went so far as to treat him gress.
as a heretic," says Montalembert, 4 P. 65. and n. 1.
"because he combated the general 5 Matt. Hi 25 ; Luke 10. 21.
opinion that the world was only to 6 Matt. 18. 1 fli
last 6,000 years, and appeared a little 7 Cf. Deut. 30. 11-17, 20.
uncertain about the date usually fixed 8 So the martyred samurai a.d.
for the Incarnation." 1622 said "The Temple of Para-,
In these days those who shew
kind- dise, although so spacious, its length
ly interest in the faith of the Japan- and breadth are within your heart."
ese are said to be " Buddhists,"
 : " —

114 SYMBOLS OF ' THE WAY ' —

Aiitioch* in Trajan's reign ; of tbe Mahayana-writing, Ytdma-
^yo "'*
^ # i^ ; of the Hindu Bhagavad Gita? ; besides being

that expressed by Ch'iu, the Taoist monk, so beautifully in 8ai-

yeu-M('p. 19]) :

" The Master cried out, '

There is a Mountain of Difficul-

ties ahead, -we must be careful.'

" The Monkey said :
' Master, do not be over-anxious ; so
long as our hearts are right with GoD,* there cannot be any
serious trouble."'
Again (p. 254)
" When questioned about his religion, the Master answer-
ed and said :
'
Our Eeligion is quiet ; our Law is to save. But
it cannot be done without understanding. To understand one
must first be pure in heart, without anxiety ^ and get rid of evil
habits.' " '

And, once more, " the Heart-creed " which our pilgrim
Sanzo too often forgot and so fell a prey to needless anxieties :

" Seek not God in far oif land,

Seek Him in your inmost soul,

There set up a holy Shrinej

!
There let worship be

This is the teaching of Hillel, the great Jewish Kabbi, who

1 Because he said he " carried God 1). When grown up Yuima received
T?ithin him ", this Syrian Bishop was the name Ta-li-shih '[X.'fi'i:, " a great
nicknamed in the Antioch fashion —
Athlete " as in the Syrian liturgies,
" a Giant of Strength "—and is said
" Theophorus ; Trajan therefore
''

condemned him to the lions. In to have visited China. Cf. p. 80. n. ].

writing to the Bomans, Ignatius ad- It is instructive to note the strongly
"dressed them as " Beloved and illumi- marked Hebbew cast of Shaka Nyo-
naUd," i.e. baptized. Ante p. 89, n. rai's face in this mandara, and that
2. one of the Apostles who hinder the
2 It was translated into Chinese in 'children from approaching Shaka (aS
the first half of the Third Century Luke 18. 15, ItJ) is Dharma in his
A.D. and its 4th chapter is still one of distinctive red robe. Cf. p. 85.
the most popular texts in China and Such red robes were worn for cen-
Japan. turies by the Mahayana monks in
Yuima taught that the cowl does contradistinction to the yellow robes
not make the monk. of Primitive Hina Buddhism.
According to a Chinese picture Can it be that Dharma St. —
brought me from a temple near Han- Thomas —founded the Mahayana?
kow Yuima was, like Ignatius in 3 P. 59 and n. 3.
Christian tradition, blessed by Shaka 4 John 14. 1-3.
Nyorai when a littte child, (P. 65. n, 5 Matt. 5, 8, Psa. 37. 3,
TlIK CrKEAl' SriiMC itv Wri'XKSS AT PjANFIi (Cllll' Anc), IN C'jlIXA.
" Tlir iiinst v:ilii;ilile liiatoric:il MunuiiK'iit iu tliu Worlil."

Froiji an orii^iitul P/iuliKrnpli.

By ihc Courtesy of Dr. Richard, Sliaiiqliai-

 :

—FAR EAST AND WEST. 115

was contemporary with Chfisfc, and lived whilst the Temple

still stood '
'

" We carry a Temple in pur hearts in which the Lord can

be; served always and everywhere."
NaWj^the Nestorian Stone in explaining the Komyo, " Il-

luminating Bis^idn," tells how menj first "inventing every

species of do'ctrinail complexity " and founding 365 sects,

became restless and, continually' wavering, lost the Path, and

(after long groping in darkness)" were unable to returii.

" Thereupon our Three-One- {8an-if divided Its substance

(Jen shell) and the illustrious Meskhia, veiling {i.e. " biding as

behind a curtain," ^) His Majesty,' appeSired in Ihje world as

a Man.'' Angels proclaimed the Glad Tidings.'' A Virgin
gave birth to the Holy One in Ta-tsin f a Bright Star heralded
the joyous event, aiid' Peksians seeing the; splendour ran to .

offer Tribute.'
'

"The ancient Dispensation as declared by the 24 holy

,

meu^ was then fulfilled, and He laid down great. Principles^

for the government of families and kingdoms.- He established

the New EeKgiotf * of the silent operation of the Pare Spirit^*
'

of the Teiune."^^ - ' '

1 Cf. pp. 42 and n. 6 ; 45 n. 2. the eastern proyince of

6 Syria,
2 Cf. pp. 52, 84; 116. Ta-t'sin, theRoman Empire. Asse-
3 Cf. Luke 9. 43, "the3Iajesty mani said that, according to the
of God, " with John 1. 14 ; 1 Pet. 1. Chinese geographers, "Ta-t'siu"
16. meant all Syria and Palestine.
4 St Athanasius said: he- "He 7 j prefer IJu Halde's reading:
came Man that we might become « xhe miraculous Birth was manifestr
God' ; cf. the Japanese ' hoUiie
^d by a New Star that appeared,
p. 3. A Truth
side ot_ Divine Some iings who understood the meanmg
and Apostolic teaching lost sight ot ^f ^^^^^ ^^^
^^ offered gifts to the
and unexplored by modern mission- Divine Infant."

""^^Flying Angels, frescoed like ^ The writers of t,he Old Testa-

"'*^"'-
those at Horyuji (founded A.D. 603),
I found at the 6th century temples S Pp. 40, 72.
Sengan-ji, Soko-ji, and Kwanshoku- 10 Note that the Early Christians
ji (founded thence 1350 years ago), as were recognized as a fertilizing pre-
well as carved on the huge 8th cen- sence, a New People a Third Eace —
tury bronze bell outside Kyong-ju in (see Montalembert, and Harnack Mis-
Korea (a.d. 760-800). sum ch. vii) ; but, in the " Vision of
Such " Heavenly Beings " ( Jai). Hermds," the ancient Tower is seen to
tennin) areof Constantinople type, have a New Gate, namely the Son of
Cf. p„ 67. Angels in the Eoman God who existing before Creation ap-
Catacombs were wingless. peared in the last days to give en -
 " —

116 SYMBOLS OF ' THE WAY ' —

You will at once perceive that this " Pure Spirit " is no
other than Kwannon Daishi (p. 42 n. 2) while the Araitabha^ ;

"
doctrine taught in the " Dai-kyo sutra of Immortal Life

(p. 80) by Anshikao tells of Justification through Faith in the

Name and merits of One who, existing from Eternity, and
adored by all the Angels,* divided His Body {fen-shen) into
Three and appeared on earth as Hozo Bikshu \Xj^o J:fc H,
a homeless monk, to save mankind."
Again, referring to the Syrian Stone at Cho 'Ang, the words
" San-i " H •& (Three-One) a^nh. fen-shen ^ ^ are Buddhist
terms applied to the " Three Bodies and one Heart " (Jap.
Sani-ittai H fi "^ ^) "viz., Amida, Kwannon, and Dai Seishi,
" the Three Sages of the West " worshipped in Messiaii's temple
(Nyorai-do) at Zenko-ji in Japan and who, when spoken of as
One, are " Tathagata,"" i.e. " Nyorai," ^n J^.
These Three are enthroned on the Altar before the Veil
in the Korean Temple-Ship, and I have myself seen at

Mukden on Lama temple this. Holy Trinity

the Altar of the
described by the monks to me as " Fo, Kwanum, and Miryok "
(p. 71)— with the Assyrian Wings of the Divine Presence
(as on the Indo-Syriac churches of St. Thomas) above Each,
and before Them the Towee, a Peacock's feather, and a Sweet
Dew flask. (Of. pp. 83 and n. 6 ; 85 and n. 4 90 n. 6). ;

The Trinity in Unity doctrine is peculiar to " Khoten .(i.g.

yiietchi) Buddhism,"'' and the Triple Personality of Buddba

trance into the Kingdom of God to God-head by Christians before the

those who talce His Name. end of the second century.
This is " the Tower of David Now,in the official language of the
of medisBval hymnology, with its Koman Church, " the doctrine of the •

" pledges of Life and Salvation." Trinity can only he known by virtue
11 P. 28 n. 2. of a supernatural communication."
12 Cf. p. 71. " The Catholic Faith '^°7' ^^^^ is the Great Amitabha
,

is this, that we worship One God in doctrine of the Pure Religion, and its,
Trinity and Trinity in Unity" ^loly^and Blessed Trinity who con-
Alhanasian Creed. ''°7 the bhip of Salvation, to be ac-
1 TTpIi
1 '
ft
counted for, or explained away
9 P 104 Cf MM 8 90
^^- PP- ^^- "• 8 59. n. 3; 80 with ; ;

3 Cf. Waddells "Buddhism of near the Shrine of St. Thomas at Me-

lihet, ' p. 127. liapor " The first act of a (Christian,
:

4 The word Trinity " was used ''

especially due to God and pleasing to
to express the Three Persons of the Him, is the confession and adoration
 !

-^fAE EASt AND WES*. ll?

{lit. " God in Three Persons ") who embodies Himself in Infi-
nite Wisdom, was fiist taught by As'vaghosa.'
But, says the E. Syrian D.O. :
" Let us confess Thy Unity
and worship Thy Trinity, " and uses the exact equivalent for
Sanittai, viz. " the Godhead is Three Persons {qnumi) but
One Essence." In the Armenian Liturgy " the unsearchable in-

comprehensible Triple Personality," the " Threefold Personality

of God undivided," and "the Life-giving Teinity" are
also mentioned ; whilst thanks are offered to " the Spirit of
God through Whom this Mystery and the Mystery of the
Font (p. 17) was made known to us."

The " Persians who ran to offer tribute " to the New-born
King, are the very countrymen of the two Parthian Princesses,
who a few years later were hostages at Eome, and of their
kinsman Anshikao who, in a.d. 147, took that Dai-hyo to
China, which bears such unmistakeable evidence of Persian
influence
The Syrian Church tradition harmonizes admirably with
these statements, viz., that the " Wise Men " who, St.

Matthew says, saw Messiah's Herald " Star in the East " were
Magi from Media who, instructed by a prophecy of Zoroaster,
came to worship the Divine Babe in the Bethlehem Grotto.
It was under the tuition of such Magi that Anshikao was

reared ; for the Eoyal children of Parthia were placed with

these Masters of Education from the tender age of seven.
Zoroaster, in the 6th century B.C. was a monotheist and
worshipped the True and Holy One in Trinity, whose personi-

fied Attributes^ (similar to Kwannon and Dai Seishi-Miroku)

were Anahita, the Giver of living Heavenly Waters, and
Saoshyant, the Spirit of Light.
He taught that Ahriman, the Spirit of Deceit and Duplicity,
Prince of Darkness, Evil, and Error, was " The Lie " (like

of-the Most Holy Trinity the Mys- — is the distinctive mark of the Chris-
tery of God, One in Nature, Three tian faith." lAfe and Letters, p. 307.
in Person. 1 Suzuki's " Asvaghosa " pp. 44,
" The profession and confession of 66 n. 4.
Three Divine Persons in one Essence 2 P. 15 n. 2.
 . —

118 SYMBOLS :P_F ' THE WAY ' —

"
" Mara whose " delusions
" in the Sanskrit suiras, the Satan

are mentioned on the Nestorian Stone (p.-40 and n. 5) and of ;

the
the beautiful Maiden, a Pure Conscience, who welcomed
Soul- at death as the result of his own good thoughts, words

and deeds. ,

The Purgatorial Mount Sumeru— (Sumi-san, in Japanese

MM ill)' situated, according to the old Siinierian geographers'

" Euphrates, and Tigris^—
at the sources of the " Great Eivers
whose Chinese equivalent is Mount Kw'en Lun —was also part

pf Zoroaster's doctrine.
Saoshyant (he said) would come to destroy Death and Hell,

and terminate the Conflict with Evil by the final Victory of

Good.'
This Persian prediction agrees with Daniel's interpretation
of King Nebuchadnezzar's prophetic dream, B.C. 586, of a Stone
Kingdom succeeding that Fourth Kingdom"—Which Hippo-
lytus of Eome in the 3rd century a.d.,' identified with the
,Eoi?(ian Empire.
Such teachings, we: know, strongly influenced the Faith of
the Jews during their Seventy years' Captivity in Babylon ; and
not only them but also the Yiietchi who, ruled by Kanishka
and his predecessors, were deeply imbued with them.''

In the Eoraan Catacombs: there are some twenty frescoes of

the Coming of the Orient to Christ, illustrated by the Adoration

of the .Magi— whose numbers vary from seven to two, although
their Tribute to the Divine Infant consisted (according to St.

1 If, as seems most probable, tbe culty " in Pilgrim's Progress called \>y
;

Japanese can be traced back to tbe Bunyan " that breathing Hill " (see
Assyrian Captivitj', b.o. 721, they anie p. 114.
"
would naturally carry along with 3 " The Djvine Loving-kindness
them the old Teaching. ^ —(this Gautama's name for Maitre-
is
2 Cf. p. 27. n. 5 The E. Syrian D. O. ya-Miroku in the Diamond prophecy)
;

.speak of Mt. Mardin in Mesopotamia — " was pleased to make men of fire
(which I take to be Sumeru) as " The and spirit, Giants clothed with Spirit
Mountain which God hath chosen' to first of all, Mar Augin of sweet report
—
Himself to dwell there the Difficult whose name interpreted is ' Good
Mountain, wjiich is more difficult and man and spiritual in Truth.' " -E Syrian
inaccessible and parched than all the D.O. Cf. pp. 106. n. 5 j 114. n. 2.
mountains of the world." (Cf. ante pp. 4 Dan. 2. 34-43 ; Gen. 49. 1 0-1 1
Dengyo, Konpo-Chudo p. 63. n. 4). 5 Pp. 3, 45 ; a.d. 160-236.
This is akin to " Mount Diffi- 6 Cf. pp. 67, 95 ;— 107-8.
 —FAB EAST AND. "WEST. 119

Matthew) of Three Gifts, viz., Gold,Frapkincense, and Myrrh

— symbolic of Kingship, Deity, and Healing poWf'rs.
Wearing Phrygian caps^ and boots turned up at the
toes (like the Hebrew captives on the Assyrian monuments
now in the British Museum), they point to a Star above the
Celestial Babe.
As in Japanese Shinto, the Magian priests offered their

gifts with bandaged h'ps— a custom I have noticed, also, in

Jodo-shu i.e. Pure Land temples.

A suggestive Christian tradition says that one of these
Star-guided Magi was a Kajah from Benares, whom another
identifies with Gondofares, the Indo-scythic King^ who surviv-
ed to welcome St; Thomas.
But an Armenian tradition connects the Magi with Tan-
gut— Tunhwang, known to the Mongols as "Tibet," i.e.

" T'ufan "'

—the extreme west of Kansu province, whence the
Huns drove the Great Yiietchi'' clans westwards to Khoteii
B.C. 165, who from thence overran and destroyed the Greek
Kingdom of Baktria, whilst their remnanii (known as " Little
Yiietchi ") settled in Tibet.
After their return, these Wise Men are said to have spread
the Glad News amongst the Eastern nations.'^
Chinese history records not only the Emperor Ming-ti's
Vision of an Amber-coloured Man" — " bright as the Sun " aiid
1 The three Hebrew children in It is worth attention that under
the fiery furnace at Babylon, as well " Sakya," " Sacae," some writers have
as the three Magi at the Cradle were discerned them as " Sons of Isaac,"
so represented. Such Phrygian caps (Gen. 22. 18 ;Gal. 3. 12 cf. pp.
;

are visible in the frescoes found by 54 and n. 1, 2; 55 and n. 1; 109).

Dr. Stein at Miran in the Tarim "
Note that the early Hindu writers
Basin. Cf. p. 67. never mention this Sakya clan."
2 P. 80 and n. ?,. Chips. 1. 14.
3 Pp. 16 n. 4 ; 117. 5 This throws an interesting side>-
4 " Yuetchi " p. 76. n. 2 ; Beal light on Dr. Stein's discovery at the
traces their origin clear back to the Jade Gate " within the Wall " of
shores of the Caspian Sea {Life of Early Aramaic Script, dating A.p. 1
Huen-tsang xxii.-iv) whence Sharon to 20. Buins B.C. ii., p. 113 ftl
Turner, the historian of the Anglo- Another point worth considering is
Saxons, brings their Western branch, that the first Evangelists to Korea
It is the very spot where the Ten were Tibetan monks, viz. Jundo and
Tribes of Israel disappeared from Mar Ananda, A.d; 372, 384. .

view after the Assyrian Captivity 6 "Sometime before the yt ar 586

B.C. 721 ! ' A.D. various people had seen a won-
 120 SYMBOLS OF 'THE WAY ' —
" with the glory of the Moon "—and its interpretation that
a Divine Spirit {Shiii
^f ^) had "come down to earth," but
also the fact that, owing to a certain Sign appearing in the
sky, thousands in Manchuria left their harvest fields unreaped

and rushed peh-mele Westwards to greet the Sage who had

been " born in the West "^ to restore the lost knowledge of the
Sacred Teipod^— fi^aw-i— the Three-One God.
Now the Magi were renowned astrologers, versed alike in
astronomy and prophecy.
Nebuchadnezzar the Great of Babylon employed these
Wise Men at his Court in B.C. 586, and appointed Daniel,
the Hebrew Seer who had correctly interpreted his dream, as
their chief governor — " Master of the Magicians." (Dan. 2.

2, 4, 24, 48; 9; 5. 11.)

4. 8,

The Arch-magus dwelt at Balkh, ^

P^, the " Mother of

Cities " and capital of Baktria, where Zoroaster perished when

the Turanians stormed it.

From the dawn of history this magnificent walled city ,

rivalled Nineveh and Babylon as a Commercial and Pilgrimage

Goal.^

derful amSer sto(«e of the Kedeemer at grandees towards the West, whence
the source of the Jordan ; " Beazley, the Vision seemed to have come, with
Dawn p. 122. Of. Ezekiel's vision oi-ders not to return before they had
(i.x.) of an Amber-coloured Man —
the found this Holy Perspn, of whom
expected Messiah, " the God of Is- Heaven "had given some knowledge
rael "— borne to earth in a chariot and till they had learned the Doc-
drawn by mystical wingSd creatures trine which he taught." Cf. Indian
who symbolized the Whole Creation Church History, p. 200. (P. 105. n. 3).
which He was to redeem ; also p. 67 [This book, published in 1818, to
and n. 1 and Ezek. 8. 2. 3. , which these pages are so much indebt-
1 Pp. 89 n 4 ; 102. " According to ed, belonged to my grandfather, who
a tradition universally received among crossed the Atlantic Ocean 30 times
the Chinese, Confucius was often before the age of steam. E.A.O.]
heard to repeat these words : Si fang
'
2 In the Jews' synagogue at ICai-
j/eoji ddng yin, In the West the Most feng, a Tripod stood in the centre of a
Holy shall be found.' large table between six candelabra of
" And it is recorded that Ming-Ti, three diflerent forms which bore three
the 15th emperor of the family of Han, —
kinds of Light torches, candles, and
was so struck with this declaration, other ornamental lainterns. Jews in
and the image of a Man who appeared China p. 20 ; ante pp. 26 n. 4 ; 37. u. 5.
to him in sleep, that he sent two of his 3 Pp. 120 41 n. 3 66. n. 4.
; . ;
 -PAR EASl AND WESl:. 121

CHAPTER X.

SHILOH-THE HERALD STAE-MIROKU.

,
The celebrated Bak tribes (or " Hundred Families " to

whom some ascribe the origin of the Chinese), migrated from

Baktbia and colonized the upper reaches of the Hoang-ho
(Yellow) and Yang-tse rivers somewhere between 3000 and
3500 B.C.

Known to the Chinese as Ta-hia when conquered by the

Yuetchi B.C. 139 (who could put 100,000 warrior-bowmen into
Ihe field), its old Greek name of Baktria disappeared before
the Chinese "Land of the Great Yuetchi ;
"
(p. 111).
At that time, it is said, there were over 3 ,000 fine cities

in Baktria.

Khoten =f ID lies 700 miles to the east of Balkh.

Its temples were noted for the amount of gold which over-
laid them.'

Huentsang describes its people as " upright in conduct and

most truthful."

Famous for jade from earliest times,^ Khoten was known

as Yii-tien, " the little Jade Kingdom."
Beyond Tun-huang was the impregnable barrier of
Cathay in the Great Wall,in the narrow defile on the frontier

line of Kansu,', where " Si-yil-hi" the "Western Eegions of

the Barbarians " began.'' This was called Kuan-yil-mon ij^ ^
1 Cf.2Chron. 3.4, 11; 1 Kings 6. n.l. The Nyoi-i-stafi of " Kwannoii
22. P. 105-6. and of Buddhist made of
priests is
2 Jade, a tr.anslucent marble, is j.ide, as Yakuslii's Medicine cup in
is
called " Jasper " by Marco Polo. It Korea, and the illuming {ama carried
is the "ja.sper" of the Christian by Jizo in Hades, (p. 37 and n. 3, 4).
hymns on Paradise ("With jasper One of the Pure Land hymns, quoted
glow thy bulwarks by St. Bernard
") fay Edkins, tells of "the Land of True
who His influence (it
died in 1153. Pleasure where each terraced ascent is
is said) "reached from his cell at of Diamond and Jade." C.B. p. 172-3.
Clairvaux in France to the furthest 3 Ante p. 119.
Scythians." Cf. ante pp. 106. n. 1 ; 110. 4 Pp. 2, 6, 7.
 —

122 STMBOES OP ' THE WAY ' —

19 5 Pg " Fort -of the Jade Gate," for through it the Indian

merchants from Gandara and Kashmir carried their jade traffic

on to Sianfu.'

And we have a " Jade temple " Yil-ten-ji ^ff |I|,5 ^ on

Diamond Mountain in Korea, as well as Oho 'Ang-ji (Sianfu
temple, p. 23) —which, founded some 70 years after Jundo's
arrival at Pyong-yang,^ was restored by tv/o monks in a d.

515 in the reign of King Ho-ko ?i ft 5E (Po-pheung, the

"Kingdom of Fo-rouser " ^), sculptors and painters" being
brought from China to adorn it.

This, by the way, in order to localize these important

place-names in your minds.
From " Koyal Balkh " ^ toade-routes radiated in all
'

directions.

Here the camel trains of the Seres (" silk people ") from
distant China met the caravans from Egypt, Syro-Phoenicia,*
Greece, Rome, Nineveh, Babylon, Persia (later Parthia), and
those of the Sacae, i.e. Great Yiietch'i tribes from Central Asia
and the Indian Punjaub, via Bamian and the Khyber Pass.

Kholen Ituini
1 Stein's Sand-buried ; Taiso Buretsu at Kiong-ju. Of the
X).C. l.p.512-]5;2.p.l22. same pattern as the Nestorian Stone,
2 That is [ii this chronology be A.D. 781, it is a huge Tortoise sym- —
correct) A.D. 442, a quarter century —
bol of Endless Life surmounted by
after Kumarajiva ended his wonderful two Dragons contending for the
translation-work at Sianfu ; pp. 77 n. Pearl-jewel.
.". ; 78. This king TaisO (a.d. 654-660) form-
3 Pp. 40 n. 5 03 ; 103 n. 2.
; Cf. ed an Alliance with T'ang which pav-
Matt. 3. 2. " Bepent for the King-
! ed the way for the unification of the
dom of Heaven is at hand." three Korean Kingdoms, 668.
A splendid image of Miroku from 4 In A.D. 610 tlie King
of Kudara
Kiong-ju is in Seoul Museum, and sent two monks as tribute to Japan
another in the Besidency Garden. one of whom was " skilled in prepar-
Due to the strong missionary influence ing painters' colours, paper and ink.
of Wu-Ti of Liang, the great Imperial He also made mills." Nilionqi 2 p.
preacher of the Lotus Gospel at Nan- 140.
Icing, Mahayana Buddhism became 5 The Nestorian Stone was in-
the State Beligion of Shinra in 528. scribed by Adam, grandson of Milis,
Nine monastic universities were priest of Balkh, in a.d. 781.
founded and over 800 temples, in In 1907 Nestorian Settlements and
which art-treasures of the highest ex- Baktrian Gospels were found by Dr.
cellence were placed. Cf. p. 41 n. 5 ; Lecoq at T'ufan (Cf. p. 102. n. 5).
61. n. 5. These Gospels differ from any we
The influence of the T'ang dynasty know and are being translated by F.
(ruling at Sianfu when the Syrian Mailer at Berlin.
Monks arrived)— a century later — is 6 See pp. 123. n. 1 ; 124. n. 6 and
still visible in a monument to King Ezekiel 28. 11-13.
An Abbot op Yutbn-ji.

From Diamond Mountain, Korea.

 —PAR EAST AND WEST. 123

The Magi—Zoroastrian priests—would be well acquaint-

€d with a Turanian astrological work, inscribed in arrow-head
characters on baked clay tablets and preserved by Sargon the
Great in the library at Agade, B.C. 3800, wliich our Western
archaologists have exhumed.
This cuneiform document enshrines a prophecy :

" When such a Constellation appears in the sky a Mighty

King shall arise in Martu, the West Land.'
" Then shall Eighteousness, Peace, and Joy prevail and
all Nations rejoice !
"

Hence, for centuries, Assyrian kings and Asiatic peoples

were expecting^ the fulfilment of the ancient prophecy and
Astrologers eagerly looking out for the wondrous Sign,'' for
the Expectation of a Divine Messiah and the immanence of the
Coming of the wonderful Kingdom of God was by no means
confined to the Jews.
A Moabite seer named Balaam in the days of Israel's

Exodus from Egypt (B.C. 12.50) had foretold " A Star that
should come out of Jacob, and a Sceptre out of Israel. Out of
Jacob come He that shcdl have Dominion."^
shall

When dying, Isaac's son, the Hebrew patriarch Jacob,

predicted that this " Sceptre should not fail from Judah until
Shiloh came." He "gave the Birthright to Joseph " from
whom " the Shepherd, the Stone of Israel "^ should come;
Thus, Messiah was actually " Shiloh,"" the " Expectation
of all Nations ;
" ' — most truly in Buddhistic language ^

1 Martu, "Land of the Setting 11,22,24. Cf. Moses' blessing, Dent.

Sun," -was known as Canaan, and later .^3. 13-17.
Syro-Phoenicia, or Palestine, "the As a, side-light, it i.s curious that
Way of the se.i," " Galilee of the the hero of the so-called Christianiz-
Gentiles," (cf. Isai. 9. 2;Matt. 4. 12- ed life of Buddha {Barlaam and
15, B.V. rag. ; Mark15 7. 26
1. 14, ; Josaphal) is Yuzufhat i.e. Joseph,
mg.,) known in China in Han times as This North Buddhist legend reaeh-
" the kingdom of the Western Sea." ed Europe through the Syriae medium
" The Way of the Philistines," Ex. in the early 6th century. Cf. pp. .".8.
13.-17. „. 1 ;78n. 2;103n. 2.
2 Luke 3. 15, B.V. ; 4. 41. Note that at Shechem, the capi-
3 " Ilis Star," Matt. 2. 2; pp. 115, tal of Ephraim, was the Great Sanc-
120. tuary of Shiloh, where the original
4 Num.24. 17-19. A.V. Tabernacle of Israel rested for 300
5 Cf. Geh. 48. 1-13, 15-20-; 49. 1-0, y^ars, Cf. p. 99. n. 4 ; John 4. 5, 20.
 —

124 SYMfiOLS OF ' THE WAY ' —

" Tathagata," ie. Nyorai, " thus come as we expected Him,

the Perfect —
One " and so rendered by Justin Martyr (the
contemporary of Anshikao),* who was deeply versed in Stoic and
Platonic philosophy, in his Apology to the Eoman Emperor, -

"
A.D. 152, " fulfilling all expectations— Shiloh !

When Ming-Ti ^^ ^, the Chinese emperor, saw that mys-

terious Vision in ad. 61 (which resembles those of St. Paul
on the Damascus road, and of Constantine the Great with his

whole Roman army at the Milvian Bridge, in the West),

he summoned his courtiers and Wise men to explain it.'^

Baffled and perplexed by the unique event they failed to

interpret it, all but one —Fu Ngi, who kept the Imperial Chro-
nicles —and he exclaimed, " It must be FO !
"'

The Eecords'' were searched and the passage found which

told of an Oracular Message received in e.g. 2 by the Emperor
Ai ^^ (grandfather of Ming-Ti) from the sovereign of Ta'
Yiietchi'^ (Kushan empire), Kadphises I. who was then su-
preme west of the Indus river— in Udyana and Gandara, — and
in the p[J ^ ^BJ Oxus plains of Baktria.

Kadphises was predecessor,' if not the actual father, oif two

Indo-Skythic (Yiietchi) kings —Gondopharnes and Kanishka'^
the elder of whom— a great Builder-King, a.d. 25-50 — strong
traditions connect with St. Thomas, who was skilled in archi-

tecture, and such like useful arts.

Sometimes called " the Apostle of Parthia," and sometimes

" the Apostle of India and the Chinese," St. Thomas's sphere

7 The "Desire of all Nations" 8 Pp. 27 n. 428. nn. ] 2; 39 and

; ,

Haygai 2. 7 ; ante p. 99. u. 8 84 112 and n. 2 116-17.

; ; ;

" The Messianic prophecies are ir- 1 Tatian the Assyrian, who pre-
resistible. All the logic of Rabbins, ached beyond Tigris, WJis Justin's
the Free-thinlcers, the Protestants, all disciple. Cf. pp. 43. nn. 2, 3 ; 45, with
the ingenuity of the Germans have Ilippolytus, a.d. 160-236.
failed to find a crack or to undermine 2 Cf. Gen. 41. 1 fF. ; Dan. 2. 15-23.
the old Rock of the Church. 3 Pp. 63 and n. 2 ; 105 and n. 3.
" There is such a body of evidence, 4 Esther 2. 20-23 ; 6. 1-3.
such certainty, such demonstration of 5 Cf. Tertullian's statement p. 109 ;

the truth, such an indestructible also pp. 80 and n. 3 119 and n. ;

foundation, that a man must be 4.

stricken with spiritual blindness to 6 The name " Kanishka '' means
dare deny it." (Huysman's " The " youngest." See Map with note.
Cathedral " p. 210, pub. 1898). vol. 1, my World-Heaen.
 a

—FAE EAST AND WEST.

(according, to the oldest writers) included Parthia and Balitria,

the Getae countiy.*

The younger son, who founded a mighty Indian Empire,
is renowned in religion as the convener of that Buddhist
Council which resulted in thepermament split between Plina
and the Mahayana. It was held in Kashmir as advised by the
Venerable Pars'va, with the ex-Brahman sage As'vaghosa^ of
Benares (whom Pars'va " came from afar," travelling across
India, to convert) as spiritual counsellor.
Five hundred Saints and Sages were present thereat, and
thus North India became the Cradle or the Mahayana.
The Message from Kadphises said that " One named FO"
"
had been born," and that " in Tien Chub ' (i.e. the Indus
regions around Udyana), ^ " there is a Divine Man named
Shaliih " {i.e., Shiloh)."
1 Cf. pp. 54 and nn. ],2, 3; 80. .Japan) where, Anjiro said, "the
n. 1 ; 82. n.'Z. The fact of St. Tho- holy prince Xaca was born 1600
mas' apostleship in High Asia, from years before.''
Antioch to the Walls of China, A Japanese bonze took leave of
"is supported by the constant, un- Xavier as " the Father from Jenico."
varying tradition of the Church ; by It was "n. year and a half's journey
the testimony of Greek, Latin and from Japan."
Syriac writers; by the belief of the Kaempfer says that, " in the literal
Arabs (the disciples of Mahomet), sense, T'ien Chuh means a Heavenly
and by the most ancient archeological Country." The Mongols described
monuments ; and the propagation of Gandara as "the Kingdom of Fo,"
the Christian Faith in China from i.e. of " the God who came down."
the time of the Apostles themselves Strangely enough, the inscription
bears an equal character of antiqui- on the stone stele of 1489 in Kaifeng-
ty." (Hue, Christianity in China, etc., fu Synagogue says " Our religion
ch. 1). Cf. pp. 24.n. 1;109. came originally from Tien-tchou
Francis wrote in 1546 "Many
St. : (India ?)" See Chinese Jews p. 4.
say that the Apostle St. Thomas 5 Udyana, was the head-quarters
penetrated so far as China, and that of " the holy tribe " Yuzuf-zaia (Ori-
he made a great many Christians ental form of "House of Joseph,"
among that people.'' cf. Dan. mentioned by Huen-
12. 7)
Greek bishopsin India at that time tsang who, Fa-hien, 250 years
lilce

affirmed that St. Thomas had entered before, came across sO much Mosaic
China and gone through the cities, lore in that region. Pp. 5, 26 n. 4 ;

publishing the Gospel, and converted 33 and n. 1 38 nn. 1, 2 72. n. 4 76

; ; ;

many of the Chinese to Christ. " Life n. 2. Cf. pp. 108 and n. 3 119 and ;

and L'Mers of St. F. X.," by 11. I. n. 4 123 and nn. 5, 6.

;

Coleridge, 276, 279, 300, 378, 379. 6 Pp. 90. n. 2 123. The Chinese
'
;

2 Pp.67, n. 3; 68. n. 2; 94. n. 4. Jews' traditional meaning of Shiloh

3 In Chinese characters, fg " Not is " Great One Descending Man
"
—
Man." Cf. pp. 53. n. 2 ; 63. sacred mystery. Jews in China p. 40.
4 Sh^n-du, seep. 108. n. 1. T'ien Cf. Etch Miadzin in Armenia, p. 63
Chuh 5€^ is the " Jenico " mentioned n. 2 ; Apolocjxj ofAristides and Kobo's
by the Japanese Anjiro to Ft. Francis Mandara pp. 103. n. 2 ; 107.
Xavier (in Malacca before'he reached
 ! ; "

126 SYMBOLS OF ' THE WAY '

—
It closed with words taken from Fo-tai-kyo, f^ ^ ^g "^He
that shall be set up again, that is that Man." '

The Eecord concluded with the pregnant remark

" china, ^
on hearing this, did not believe."
Quite independently, the distinguished physician Engelbert
Kaempfer wrote in his standard " 'History of Japan :
" ^

'•
I must -not forget to take notice that in the 29th year of
thisemperor (Suinin Tenno ii fn M.) which was the sixth ^
and last year of the Chinese emperor Ai "^ ^, and the second
'

year of his last Nengu, was born

CHRIST, THE SAVIOUR OF THE WORLD

ajad that in the 62nd year of Suinin, which was the nipth
year of the reign of the Chinese emperor Kwoo Bu (^ "^ ^
A.D. 33), He was crucified, buried, and rose again from the
dead, supposing that His death happened in the 38rd year of
His age."
Now the English " Christ " was transposed from Xfji(;zo:;

" Ghristos," the Greek rendering of the Hebrew and Syriac.

Meshhia "Anointed One," ^ and so used by Western Nations*

to whom the Semitic Gospel of the Kingdom came, translated
into Greek, from Antioch — the third capital of the Eoman Em-
pire '-
and its commercial metropolis — " that fair city of the

Greeks."
But beyond Antioch, and outside the Eoman Empire, the
popular tongue was Syriac," and 200 miles to the East across
the Euphrates boundary was " ISdessa of the Parthians
which being the first city in the Easjj to embrace Christianity
naturally became the Syro-Christian metropolis and missionary
centre in the 2nd century.'

1 Cf. the Stone of Nebuchadnez- ]. 16, 23; 16. 16,17; Luke 7. 19, 20.
zar's dream (Dan. 2. 44) with Matt. See pp. 3 and n. 3 1 1 and n. 2.
;

21. 42 ; Acts 2. 36 4. 10-12 John 2.

; ; 5 In A.D. 250 Latin became the
19-21 ; also Dan. 9. 24, 25. liturgical language of Europe and this
2 Cf. Isai. 53. 1 if. conditioned the whole growth of
3 278-281 II. 57, 66. Kaempfer
I. ; Western Christianity owing to Latin
accompanied the Dutch embassy to civilisation overpowering the Greek,
the Shogun's Court at Yedo, 1690-92. 6 Christ and His Apostles spoke
4 Cf. John 1. 41 4. 25, 29 ; Matt, ; in Aramaic, a Syrian dialect,
 ; ,

—FAB EAST AND WEST. 127

was
to Edessa,,
It two. years' caravan journey from Sian-fu
J^ fff
where there was a large mercantile colony of Jewsy.
^
and, just as Greek was then the language of the Eoma^f^empire,
so Syriao was the universal language of ^fomacy, trade,
and worship in Asia.
From
Edessa the same " Qosfd of the Four,"^ the Glad
Tidings of the Kingdom of God, was taken East in their own
vernacular by the " People of the Messiah V (as the St. Thomas
Christians loved ki- call themselves then, and still do on the
Coromandel coast of India) ; and the Syriac New Testament
invariably translates Xpicro; by Meshhia wherever it occurs.
" Maitreya " —
the Sanskrit sy^ionynl for the Semitic title
" MTsMia,"— is equivalent in conception to " Saoshyant," the-
Universal Saviour, whom Zoroaster predicted ;
''
and to Mai-
treya (as to Merodach, the Assyrian Eedeemer) the name
" Ajita the Invincible " was applied.
Thus in Korea I found many Worshiprhalls incribed tai-

yu-den ^ ®— that
::^ is to say, "Great Hero^ or Conqu-
eror's Palace " — which Shaka
in Nyorai is the homon.
" Maitreya Buddha," rendered into Chinese as Mild Fo
^^ i.e. King Buddha Malka Meskhia, King Messiah)
(like

the King of Kings,'* became Japonized as Mieoku. His

7 P. 94 and n. 1. Harnack's Being a Eoyal Priest, He is en-

Missim, ii. 133-5; 142-5. Note that throned on a chair on which two
Syriac, tlirough Nestorian influence, cryaanthetnums are carved the "crest —
fornjed the basis of Mongolian writ- alilce of David, King of Israel (Jphn
ing. (Edlcin's C.B., p. 148). 7. 42), and of the Imperial House of
1 P. 43 n. 3 ; Mark 1. 1 Bur- ; Yamato, descended from Jimmu
kitt's Early Christianity O.R. p. 22. Tenno, BrC. 660.
2 Pp. 9h, 104-6. On Miroku's breast is the jewelled
3 Cf. Kev. 19. 13; 6. 2; ante pp. Breast-plate worn by the High Priest
37. n. 4 ; 39 n. 8 ; 42 n. 1 ; and note of Israel. This is clearly the King-
that in the Expositor's Bible, " Hero- Priest " after the order of Mel-
God " is the rendering of Isaiah 9. 6. chizedek, the King of Righteousness
4 In Gandara the images of and Peace" foretold by Zechariah 14.
Maitreya are " Eoyal Figures " 9. Heb. 7 8 Luke 23. 2, 35 ; John
; ;

(Grunwedel's Buddhist Art). He 4. 42 ; also Dan ; 7, 13, 14.

was " DJiarma Bajah " {" the King of In Korea I noted that Ananda and
the Law "— cf. Matt. 5. 21 22 fll , Kasyapa had this kiku on either side
ante p. 16),— and I have a picture of of their neck. And I have besides a
Buddha from Rangoon, Burma, which small Chinese image of Kwannon, 60O
—although there are none similar in years old (the replica of the attenuat-
Chosen— was immediately recognized ed colossal figure from Korea which
by both monks and nuns as Miboku, is preserved at Horyuji in Yamato)
 ;

128 SYMBOLS OF ' THE WAY ' —

white stone images are everywhere known in Korea as

Mlryok,^ and usually said to have " risen out of the earth."

These white images, found also in Ceylon, are the only

pre-Christian ones of Buddha and date from B.C. 350, hence,
doubtless, were influenced by the Messianic predictions then
fresh in the minds of .men.^
One such came to Japan from Korea A.D. 584, and was
enshrined on the east side of his house with prayer for the
Emperor's long by Umako, the hereditary Prime Minister,
life

whose father Iname had " welcomed " into his own home
the precious image of the Ploly Three when sent over by King
Myong of Kudara in 552. (Of. pp. 70 ; 116 ; 2 Sam : 6).

At Koya-san there is a rough stone—literally " cut without

hands " (Dan 2. 54)— which Kobo Daishi " threw across from
from China," a.d. 804-806.='
I should like to call your attention once more to the fact
that Dai Seishi, Jizo Bosatsu, Yakushi Nyorai, as well as

Kwannon and Miroku are found interchangeably in Korea and

Japan at the right hand of Amitabha —for the monks explain

that the reason is " They are all One and the Same."

Huen Tsang used " Dai Seishi " as the synonym of

Miroku. (Cf. 32. n. 2).

And I also think you should give earnest heed to Prof.

Harnack's statement that " One of the distinctive ideas in

Ghristianity was the paradox that the Saviour was also the

Judge —ah idea which gave it a special prominence over other

Who has also two crysanthemum on 2 Pp. 9 n. 2 70 n. 3 99.

; ;

Her head-necklace. 3 At-Daigo-ji Samhoin in Kyoto,

At Keims, the Virgin and St. John the honzon is Miroku, and Kobo
stand below the Cross, and two Sun- Daishi is seated on His right hand,
flowers emerge from each halo. Mikhjo (according to Asangha of
\_Didi'on\ Gandara and Huen-tsang) is " simply
This Crest of Israel, found in the theBevelation of Mikoku," (pp. 5, 6 ;

ruins of Solomon's temple at Jeru- 2f) n. 1 28 and n. 1 59 and n. 2

; ;

salem, now in a London museum.

is 90 and n. 7). The Sanskrit name
1 Keikwa Ajari, the Chinese " Maitreya " Love — is derived—
patriarch, who transmitted to Kobo from milr, a root which implies the
Daishi the JlfiA%o-doctrine (which highest kind of Friendship, i.e. Divine
Amogta Vajra had taught him), (p. 7 n. 2), the Interior life such as all
dwelt in the "Stone-Image temple" the great Hebrew patriarchs and all
"^^Tf {Seki-butsu-ji) at Cho' Ang. the Apostles of Nations enjoyed. It
Of, Sekkutsu-an cave, p. 75, is tlje " CJnitive Way " of the Catliolic
 " . —

-r-FAK EAST AND WEST- 129

religions"— because this peculiarity is shared by. the Maha-

yana ancl the Bhagavad Gita :^
.
'

» * * fit *
The minds untaught mistake Me, veiled in form ;

Naught see they of My Secret Presence, nought

Of My hid Nature, ruling all which lives,

* * *
But those of noble soul
"Who tread the Path Celestial, worshiii Me
With hearts unwandering— knowing Me the Source,
'
Th' Eternal Source of Life.
* * »
Yea, and those too adore,
Wakened hearts.
AVho,,ofiering Sacrifice of
Have sense of One pervading Spirit's stress.
One Force in every place, though manifold !

I am tlie Sacrifice ! I am the Prayer !

I am Om !

* * *
Seed and Seed-Sower,
Whence endless harvests spring !

* • * *
Death am I, and Immortal Life I am !

Sat and A sat, Visible Life,"

And Life Invisible
!

Song Celestial — Ch. ix.

* » *
Von Humboldt in " Cosmos " testified to the general reli-

ability of Chinese astronomical tablets. In these the appear-

ance of an evanescent Star was noted B.C. 7, i.e. A.U.C. 747.
In the year 748 a most extraordinary conjunction of
planets did occur thrice in the constellation of Pisces (the Eishes).
This astronomical fact led Kepler, the great European astrono-
mer (a.d. 1603-4), to make the important discovery that the
Birth of Christ occurred in that year —a date confirmed by
modern research, as King flerod died &.c. 4.^ (Cf. Matt. 2.16
and p. 124-5).

doctrine. Cf. 1 ep. John 3. 16 with 59. n. 3 ;-114 ; 116. n. 4 ; with Mission
Gautama's Diamond-prophecy—" His I. p. 9] . n. 1

Name shall be Maitreya— Lovk" 2 Cf. p. 2. The date given for the
1 Cf. pp. 35, 36 and n. 2 ; 37 ; 47 ;
founding of Seiyo-ji on Diamond
 — —

130 SYMBOLS Ofi 'THE WAX '.

And it is not without significance that the Great Shrine of

Ise was founded in the reign of- Suinin-tenno (p. 12(5) B.C. 5 or

2, to commemorate the first Descent of Amaterasu 0-mikanii

from heaven Who, from the Great Beginning (i.e. Genesis
]. 1) had governed all the Plain of Heaven.'
Ignatius of Syria spoke of " the unspeakable brightness o^
this New Star,"^ and a Fourth century Syriac text describes
" the awful grandeur of its light terrifying the Persians' as it

inclined to the Depth and ascende.d again to teach how its

Lord was God who had come down to the depths'" of earth.
" And it was visible to the inner depths of the East alone
— and the Persians and other peoples knew that this was what
Balaam had foretold. And the apparition and news thereof
^
flew throughout the whole East."

Mountain is a.d, 5. Can it be that gon mandara, and illustrated by the

the tidings brought by the Wise Men Hench-sign which (by Nargarjuna's
of the East had indeed flashed like directions in Dainkhi-kyo), should be
lightning across Asia? Pp.107; 125 painted with the Triangle pointing
and n. 1 ; 1 14. n. 2. Cf. Nihongi 1. 176. downwards, but in the mandara given
1 "When Amaterasu hid Herself by Keikwa Ji^lSJ^^ to KoboDai-
in a rock cavern its entrance was slil3fi^ at Sianfu the Triangle is
closed by a huge stone and the world encircled by Kainbow-flames and
plunged in darkness. _ its apex points upward. Cf. Ephe-
On the stone being rolled away sians 4. 10 also the Tatna pp. 4S, 92
;

Light returned to earth. n. 5 94 and n. 1 ; 106. n. 5 121. n. 2.

; ;

This seems an echo of the Gospel The Kelticcrosses at lona, etc.

story (Mark 16. 2-6). teach the same. " The Circle, Heaven
St. Jerome (who dwelt near the the square base Earth, tai-
{Jcongo-kai),
Birth-cave at Bethlehem) wrote that so the intervening shaft welding the
;

" In a fissure of a rock the Architect two into one is the Incarnation"
^f the Universe was born." (Cf, p. 80 so a Shingon Abbot told me and
n. 1). added " Those who understand Byo-
2 P. 115. n. 7 ; also pp. 34 and n. bu Yaso find this very precious."
4 ; 37 n. 4 107.
; 5 Tr. by Dr. W. Wright, Journal
3 P. 115. of Sacred LiWrdlure, Oct., 1866 ; ante
4 This is the teaching of " laizo- p. 93 n. 2.
Icai and kongo-kai " in the great Shin-
 —PAR EAST AND WEST. 131

CHAPTBE XI.

THE PEAEL AND THE lOHTHYS.

Time forbids our going into detail, but we must note that
Messiah in the Jewish Talmud is called dag, " The Fish,"
for a certain Jewish scholar in the Middle Ages said that the
conjunction of the planets Jupiter and Saturn with Ma,rs in the
constellation Pisces would be a Sign of the Advent of Messiah,
whom the Jewish people (like the Buddhists of both Hina and
Mahayana schools) are still awaiting.^
Probably this opinion was transmitted from the ancient
Sumerian^ through the later Semitic traditions of Babylonia
and Assyria to the Jews.
Anyway, the fact deserves attention because in the Eoman
Catajcombs the Mystic Fish is the earliest and most frequent
symbol of The Christ, and sometimes carries the Victor's
crown. Having with them the Immortal Fish,' the dead
possessed undying Light, being laid to rest " in the Peace
of the Lord Fish " (Ichthys,^ each of whose letters veils

a word in the Greek acrostic, " Jesus Christ, God's Son, Sa-

viour)."

This cryptic Name,' used by the illuminated in days of

fiery persecution as a pass-word, embraced the whole Christian
Faith.
The Fish symbol'' was placed at either end of the martyrs'
1 " In their 13 Articles of Faith "^ur Lord Himself is the Great
the Jews still express their belief in Fish, the tvae Ichthys.''
the Coming of Messiah, saying Zeno, the martyred bishop of Ve-
"
'
Though His Coming be delayed.' rona {d. 380), is constantly represented
Israel Zangwill. in pictures with a large Fish hanging
2 The Sumerian monuments go from his crozier. - Sacred and Legend-
hack so far as to B.C. 4700 the Se-; ary AH
p. 706.
mitic, i.e. Assyrian and Babylonian, 4 Inscription in St. Priscilla's, the
to, at least, B.C. 2200. P. 39 and n. 7. first Christian cemetery in Rome.
3 "Ichthys is the mystical name 5 Eev. 19, 1, 2, 13. Cf. p. 63. n. 3.
of Christ," sO'Said Origen and St. Au- 6 The Font was called "piscina."
gustine, whilst Tertullian declared:
 —

132 SYMBOLS OP ' THE WAY ' —

epitaphs; and a Fish, or a Ship "in full sail for Heaven,
flying before the wind " on the signet rings of the faithful.

" "
FISH-CHEIST

was the " Ke^ " given in the second cfentury to this Symbol by
Melito, bishop of Sardis (a.d. 160-180), of whom his contem-
poraries said, " he lived in the Spirit in all things."

-In A.D. 518 Sunyung, a layman of Tunhuang (whom the

Chinese Empress-mother sent to Western countries," Si-yu-ld

M M t2> to collect sutras and relics), spent two years in Udya-

ua' together with Hoei-seng^ (a monk who had dwelt many
years in Shinra, S.E. Korea),' and Huen-tsang-r-the hero of
' Buddhist Becords " and Sai-yeu-Jd Allegory c. a.d. 630,
were all shown the Pish -scales impressed on a rock in Udyana,
where Tathagata '|'g.fj& ^ (Nyorai) had "assumed the form of a

1 Mahayana Buddhism flourish- This Clue deserves following. In

ed in Gandara and Udyana down to 456 an embassy of five Buddhist
the close of the 5th century. monks from Ceylon brought a Three-
About 515 A.t>. Mihirakura, a Hun^ fold image of Buddha to the Chinese
overran Udyana and Kashmir, killed Court carved by Nante, a famous
Simha, the Patriarch, and massacred sculptor, one of their number. (Cf. p.
the Buddhists. (Grunwedel, B.A. in 23. n. 7, Toribushi).
India p. 80). [The Egyptian monk Cosmas (who
Hence, we see that at that very wrote in 545) found in Taprobane
time the indestructible Holy Path (Ceylon) a Church of Persian Chris-
began to flourish ITurther East. tians, administered by a Persian
2 Keturning to China a.d. 499, presbyter. (Catlmj pp. Ixvii, clxxvii.
Hoei-seng brought news of the then Cf. pp. 24. 11. 1 ; 71. n. 4.]
unknown Fusan ("Land of White About the s:iiiie time " five strang-
paper-mulberry " essential for silk- ers also came to Tibet and tried to
worms) where, forty years earlier, explain certain mysterious objects
Jive Buddhist monks arrived from —
of worship the Tower, the Vajra,
Kipin, by sea, and " taught their etc." Kockhill's Life of Buddha.
Faith and dispersed the holy Images 3 During King Nulki's reign
throughout the land," i.6. Korea. (|i*|iiiaE, A.D. 417-458) a Negro monk
A.D. 459. Cf.p._61. n. 5. Mu-ko-cha m.M^ (Jap. Kokukoshi
[The Yiiten-ji tradition claims that Maihutzu) reached Shinra from Ping-
these Monks founded that tempV, yang " to teach the Geeat Way "
A.D. 5. and Seiyo-ji A.D. 10-24, (cf. doctrines in 422, and was recognized
1'. 2)]. as " a Messenger of Nyorai JiJ "
J^
Dri Beazley {Dawn, p. 493 ft.) ; sug- [Skt. Tathagata; p. 16).
gests Kipin was Kophene, i.e. Af- As some say Mukocha came by
ghanistan, which includes Gandara sea to a port six miles off' he may have
and Kabul. Bretschneider, however, been one of those who reached Fusan,
identifies Kipin with Samarkand from in Shiragi, from Gandara (p. 125. nn.
Han times. 4, 5. (Note also that four Ethiopian
[In the 5th century, and earlier, monks are named on the Nestorian
Samarkand Was a great Christian Stone, p. 23 n. 2).
centre, and an Athens for culture.] Hiring himself as a ploughman.
 —FAR EAST AND "WEST. 133

Great Fish and nourished the starving people with His flesh'

for twelve years.

With this we may well compare an epitaph found at

Autun in Gaul, of the Srd- century, and one at Hierapolis in
Phrygia, about a.b. 160, —hence contemporary with Anshi
Kao.
Although written in Greek, these cryptic inscriptions could

only be interpreted by referring to the SymboHsm of the

Eoman Catacombs.^
That from Hierapolis describes " a Fish, Mighty and Pure,
fresh from the Fountain," which'.a Spotless Virgin gives every *
where to the Friends'* to eat ;
" and the later one from Gaul,
addressing the " celestial offspring of the Divine Fish," says
" Friend, rejoice thy soul with the Water that ever gushes forth
from the Wisdom (||| ^ Sho Kioannon) who gives Trea-
sures " {Ta-ho-to).^

Mukocha dwelt in a cave {ill. p. 75) —

the ends of the earth black as an
some ten miles from the capital, African, tawny as a Mongolian,
Kiong-ju, and after healing the almost Chinese, with narrow eyes,
King's daughter by using Incense pale olive colour as a half-caste, and
(110. n. 1), with prayer and fasting, he white as an European. Her Cliild,
advised the monarch to send West the Son, bears the characteristic
for sculptors to illustrate the Doc- features of each race— as the Messiah
trine. for all." (Huysman's Cathedral, p.
The result of their 40 years' labour 19).
is visible in the 15 glorious statues of Note that Montalembert says.:
the Gandaea type of Sculpture (see " Without exaggeration, the Plough,
pp. 98. n. 1 ; 108. n. 1), whose replicas along with the Cross, formed the
adorned the Fine Arts Hall in the Ensign and entire emblazoning of the
Seoul Exhibition, 1915. Two of the whole history of these Early Monks.
Figures are illustrated in this volume. . . Some of the Welsh Monks,
.

Dr. Sekino of Tokyo Imperial Uni- for lack of oxen," harnessed them-
sity first told me of this " Cave in II- selves to the Plough.
sun-kun" — SK^. famous for its
Sculpture, and Dr. F. Starr, professor
St. Patrick in his youth as a slave
and swineherd learned to deal with
of Anthropology at Chicago Unlver' obstinate natures.
sity, drew my attention to the four 1 P. 38 and n. 2.
different racial types in the images. 2 " When De Bossi, the explorer
Curiously, the same four coloui-- of the Catacombs (1861-94) first met
types are in the Kambodian Mandara with the constant recurrence of The
of the Buddhist Pentecost in the Fish he was perplexed.
Basilica of FiKE and Fish and Cloot, " But when all kinds of momunents
which came via Nanking and Fusan were discovered bearing this Mystic
to Tokyo. (See Tran. Boyal Asiatic Sign, the meaning became cle.ir and
Soc. Korean Branch, vol. 5, 1914. evident. It meant Chbist.' " So
'

Cf. p. 99). says Pere S. Scaglia in his "Catacombs

At Chartres Cathedral in France, " ; and can we logically
of St. Callistus
" the Virgin seems to have come from deny the same meaning to this Mys-
134 SMTBOLS OP ' THE WAY —
On every Lama altar in Tibet there are two Golden Fish
and an aspergil of Peacock's feathers in a vase of Life-giving
" Sweet Dew," i.e. water whic*h, changed into immortal
Ambrosia/ confers Undying Life and I noted in the Lama ;

temple at Mukden in Manchuria a Tower on the Altar^ and

behind the three chief images Fo, Kwannon and Miroku, the
Wings of the. Sun.» (Malachi 4, 2 Luke 1.70.) ;

The old Japanese illustrated Sai-yeu-hi shews the Chinese

emperor Tai-tsung, arrested as he returns from Jigoku
(Hades)'' by seeing two golden carp at play in the river

Kanjo JH -j^ (baptism).^ Then plunging into it himself and

being almost drowned he returned to life."

The artist further enriched the version by an instructive

woodcut of a Vision seen by Sauzo the Master, his Disciples,

and many others on whose robes the Svastika Jfj (manji) or a

Cross is alternately stamped as a crest (Jap. ^ mon).''

All radiant with joy, adoration, and devout gratitude, they

behold the gracious white-robed Gyoran-Kwannon appearing

in The Cloud'* with a Great Fish in a Basket woven of Wil-
low-twigs.''

Now in the frescoes of the early second century crypt of

St Lucina at Eome this Osier-basket rests on a large Fish and
contains wine in a glass Chalice and Presence-bread'" marked
with the svastika.

tic Fish when seen in Ireland, Africa, for the new life is quite peculiar to
Korea and J.apan ? Cf. pp. 43, 53. Christianity and Mahayana Bud-
3 Pp. 11. n. 2 ; 44-46, 99. dhism—not being found in any^ther
4 Pp. 5-7 and u. 2 ; 11 n. 1 ; 28. religion ; although in Hinduism one
n. 1 ;59. nn. 2, 3. of the incarnations of Vishnu, the
5 Cf. 89 and n. 7 ; 90 and nn. 1, 3, Preserver, is a Fish.
5 ; 94 and n. 5. 6 Nearly a century earlier, the
1 amrila; Chinese, Icanro
Skt., nun Shimane— Zenshin crossed to —
"ffS- Cf. pp. 16 and n. 4 ; 17 and n. 1. Korea and was baptized by a monk
2 Note that Kasyapa Madanga who bore the very Hebraic name
painted for Emperor Ming-ti a picture Men, (1 Sam. 7. 9-12 mg) p. 23 n. 7. ;
of this TowEB of the Three Worlds 7 P. 44 nn. 2, 5.
surrounded by thousands of chariots 8 Cf. Ex. 9. 9 Matt. 17. 5; Acts
;

and horsemen. Cf. Ps.68. 17 ;2 Kings 1. 9 ; Kev. 1. 7 ; Dan. 7. 13, 14.

6. 15-17. 9 Cf. pp. 70 and n. 4 95, 99, 100 ;

3 Ruth 2. 12. and n. 1.

4 Pp. 22, 24-25 a^d n. 4. 10 The Basket was no mere sym-
5 Note that this Fish-doctrine of bol for Jerome said, "None is so
New Birth in Baptism and Nutrition rich as he who carries the Body of
E

I
 —PAE EAST AND WEST. 135

During the first 400 years the daily breakfast rolls used in
Eorae were sealed for holy use with either a svastilca,^ or the
Ch. I. monogram which resembles the BnMhist jtippo.^
Such svastika-sealed cakes should (according to Shin-
gon- teaching), be given to the newly baptised (Kechien
Jcanjo i^ ^ M^^) ^^^ the custom has lapsed. •

Note the words on the Nestorian Stone " As a' Seal they
use the Cross, to restore the Harmony which had been des-
troyed ;
" and in the Epitaph of Abercius (a.D. 160), " A
people who wear the Bright Seal."*
B%ing impersonal, the Spirit of G-od'' is not represented in
these Catacomb-frescoes with the Osier-basket; nor ever mater-
ialized in human form, as in the later theological art of the
10th century.
St. Paul taught the Eomans and Colossians that Baptism
is the drowning and burial of the old Self-life, and the Greed of
Afraates, the Syro-Persian monk of the 4th century, thus
expressed it: "I believe in the Resurrection of the dead and
the Sacrament of Baptism."
Constantly in the Eoman Catacombs the Twin-Fish
Symbol set forth Christ, the Greab Fish, and the infant Soul
new-born in baptismal waters, whilst the Carp symbolized

the Nourishment He gave —the Fish, Himself prepared,

Christ in an osier basket," i.e. to the ship." Cf. Matt. 28. 19 pp. 45 .and ;

sick in their homes. . n. 567 and n. 3 90 and n. 1.

; ;

1 Pp. 64, and n. 6 ; 65, 67. Note 4 Dr. Toyonaga of Seoul Che-
that Maka-yun An was founded A.D. mical Laboratory gave me a copy
662 by Gizo Soshi and cf. Nestorian of a porcelain Seal used in Korea
Stone p. 60 n. 2. for the past twelve centuries. Flori-
2 This juppo is on the Chalice ated at each point, it is the coun-
veil ofArmenian Altars, according to terpart of the Cross on St. Thomas's
a picture of " a typical Armenian tomb at MSliapor and of that carved
Altar " in Archdeacon Bowling's on the Sianfu Stone.
" Armenian Church " S.P.C.K. 1910. 5 In the Greek formularies the
It is represented above Their heads grace specifically prayed for is the In-
in the oldest known picture of the tervention of the Holy Spirit to trans-
Virgin and Child. It signifies the 8 form the Bread and Wine into the
quarters of the world to which the True Body and Blood. {Christian
Gospel is sent. The Far Easterns Worship, p. 181, Duchesne),
add a perpendicular stroke through In the Anaphora (formulary for the
the centre which points up to Heaven Eucharist) of " the holy apostle Mar
and down to hell— i.e. Universal Sal- Jacob, brother of our Lord," it is
vation for the Ten quarters. written: "How awful is this hour
3 Those " brought into relation- when the Spirit, the Living and Holy
 ; —

136 SYMBOLS OP ' ' THE WAX '-

being part of His own Eesurrection Feast/-^and the Dolphin,

King of Fishes, typified the Saviour who rescued the "ship-
wrecked, and carried the dead to the Isles of the Blest in the
West^ as in the old Greek mythology^
At Kapsa-ji (p. 49 n. 4) I noted a Fish and a Lotus-flower
alternately carved on the end of each projecting beam outside a
very old building used for cooking the ceremonial Eice offered
to Buddha."
Everywhere in Korean temples — and I have . visited

twenty-two, many of them twice over — one meets The FiSHj

either as roof-bells, or large Light-giving lanterns, or -Wooden
gongs to " strike " as the Nestorian Stone describes."

At the Sokoji the Great Drum is painted over with Fish-

scales and an immense wooden Fish hangs near by. —I also
noted on the Gateway a Lion's head with a White Fish in its
jaws. The Abbot did not know the meaning of this carved
Symbol except that " it has to do with the Fish we are always
striking
"
!

One, Cometh from the highest heavens Era Paolino describes six or seven
and hovereth over the Eucharist' in thousand receiving with utmost re-
this Sanctuary to bless and sanctify verence these pledges of Unity.
it !" Neale's Primitive Liturgies, p. 48. 4 Two very curious proofs of the
1869; note 4. infra. wide spread although close connec-
1 P. 134. nn. .5, 10 ; Luke 24. 40-42 tion of the Symbols' are :

John 21. 9. (1) That "Chinese and Japanese

2 In the Keltic Saint-lore, Bren- tiles " are visible in the convent
dan, founder of Clonfert Abbey {d. church built above the Altar-tomb of
A.D. 578), voyaged to the Blessed St. James the Just, " the brother of
Isles with his monks and celebrated God," in the- 5th century at Jerusa-
Easter by feasting on a spotless Lamb lem. {Armenian Church S.P.C.K.).
on the Back of a Great Whale. (Cf. (2) That in A.D. 403 St. Jerome re-
p. 57. n. 6). ceived a letter at Jerusalem from the
3 Yeates {"Indian Church His- women of the Getae— i.e. Yiietchi
tory " p. 160) quotes a peculiar cus- nation (p. 109) brought by a monk
tom of the Christians of St. Thomas who two years later was employed in
described by Era Paolino-^an Agape, correspondence between Jerome and
" love feast, as usual in former times. Augustine. (Beazley, Daim of Mo-
Large quantities of sugar-cane, rice, dern Oeociraphy, A.D. 100-900," p. 88).
bananas, and honey are stored, and 4 "Striking the wood, they pro-
rice flour of which they bake ArPAM claim the Glad Tidings {lit. joyful
rice cakes, which are prepared public- sounds) of Love and Peace."
ly in an apartment adjoining the In Japan the Jodo and Shinshu
Church. The people assemble in the monks strike the mokugyo T^c ^, Fish-
Church-yard and the priest blesses wood), whilst chanting San-bukkyo
them. After which they sit in rows' — the three gi-eat Amitabha sutras.
and eat the feast in silence." This "beating the timber" serves
This is remarkably like what I the same purpose as the modern or-
have witnessed in Cboseiii. gan or harmonium accompaniment to
 ;

—fAb i:ast and west. Ibl

The first thing (he said) after determining the Site for a
temple is to place a Great Fish with the Pearl in mouth as a its

gong, and a huge bronze Bell whose echoes reach up tO Heaven

and down to hell.

On its first birthday every Korean child is given the Twin

Fish/ enamelled in the five Rainbow colours and holding the
precious ^^ 3g liossliin-no-tdma Pearl.
jjj»

In the Buddha's Life at Senganji I noted two

pictures- of

Gold Fish hanging above Maya's head in the Birth-chamber

where she awaits Shaka as He descends' amid the adoring
heavenly hosts,^ Eainbow-crowned
and riding a (p. 85. n. 3)
White Elephant whose red halo indicates the Sun.
Maya and her attendants' faces are very Chinese.
.

In the next scene these two Gold Fish hang from thB
Cloud daring Shaka's fU'st washing (p. 102).

is a Temple whose roof is

At Kenpo-ji the Birth-chamber
turned up with Dolphins, as in a very precious old Chinese
woodcut shewn me by the Abbot at Hyokun-ji of the Heavenly
—
Temple in the Pure Land, and in the votive Mandara from
Kambodja of a FiSH-temple and the Pentecostal New Birth,
as well as in earliest Yamalo temples.

Washed white by " the Heavenly Eain of the Good

Law,"'* the 90 ft. high Dai^Miroku in "the Light-shower-
ing temple " Kwanshoku,'' holds a Lotus-bud from whose stem
a FiSH-bell swings.'' Eight" others hang from the cornel's

of His two Crowns, whilst above each corner is a blazing

sustain the voice. It is a custom still 6 St. Ambrose (the correspond-

kept up in the Abyssinian Christian ent of tlie black bishop Museus who
'
Church, founded in the Fourth Cen- traversed China in the 4th century)
tury, of which Museus was a Bishop, explained that the number Eight sym-
p. 110. n. 1. bolized Be-gener.ation. Mgr. Duches-
1 P. .'52 n. 2. ne says that " Ambrose at Milan wa.s
2 Cf. Hei). 1. 6. an Oracle for the whole West, -and
Pp. 16 and n. 4 87.
''>
; even in the East a power to be reck-
4 Pp. 70 n. 2 108. n. 3.
; oned with " {d. 397).
5 Addressing the K.A.S., at the 8 sided shrine at Koyazan
Cf.
Seoul a missionary described these as where the Japanese dead rest beside
" brass ornaments " and the Crowns Kobo Daishi awaiting their New
as "a coiffure " but see Kev. 19. 12
! Birth when ^Vliroku comes.
and pp. 20. n. 1 ; 43, .54, 127 and n. 4.
138 SYMBOLS OF ' THB WAY ' —
tdma. A ninth Luminous Pearl crowns the whole, as on the,
Nestorian Stone.*
Under each of the upper Crowns a Lotus flower is carven,
and the Buddha " curls " are just visible^ below the third and
lowest —a conical cap, i.e. a domed Mitre.
The Papal tiara' resembles these three Crowns, and like
wise sets forth the Three Eealms of Heaven, Earth, and
Hades (Heb. Sheol) ruled by Christ (Mieoku), the Giver of
the True Law which shall eventually prevail;''

A somewhat similar crown, surmounted by a <ee-spire,^ is

—
worn by the King of Siam a country influenced by the Maha-
yana up to the 15th century a.d.
The Dai Miroku faces the West, like Jovo Kinpocheat
Lhasa and Maitreya in Udyana.'^
It was erected a.d. 968 —a most significant date ! as the
whole Western world was then expecting the End of the age
and the Immediate Eeturn of the Cheist, King Messiah,'
Mi-lo-Fo, gj m %.^
1 Pp. 100 and n. 1 94 and n. 1.
; 4 Pp. 16, 21, 39. Silvia (whose
2 Pp. 32 n. 3 66 n. 2. Constantine
; pilgrim-travels are rivalled by few
the Great caused pictures of Christ to men) said that " the Transforming
be made from an ancient description influence of The Law
was beyond the
Oi the Son of God which Lentulus, power of language fully to describe."
pro-consul of Judea, sent to the
5 xhis is the I<adder of Exist-
lioman Senate.
e„ges in the Egyptian Pyramid-texts,
He was of lofty stature a,nd His which Origen of Alexandria embodied
hair fell in shmmg curls, the colour 5^ his Early Christian teachings. Cf.
S)(o6a pp. 37 n. 5 ; 134. n. 4.
3 w'
Q Worn T-by n ^. r, ,
Gregory the Great, and
continued till the 13th cent it was a :
„ t, o« j to / a o
^ ^^P- ^6 and 4 ; 70 and n. 3.^
conical cap with a tuft at the top. 7 P. 39 n. 8.

^^^^' *^^2 8 Pp. 9 n. 2 58, 59 an.l n. 3 91

twn"l^''°''"r
two, and m
^^f ^f*^^^
1334 these were tripled „„j „ a- m'J V, '^•
""^ "' * ^^ "" 9
; ;

by Urban V. Didron, Xtn. Iconogra- '

phy 2. p. 75.
Amipa, Ssisnr, and Kavannox, ACCOMPAxrEn ey the Heavexey Hosts,
WELCO.ME THE FlSUE-i liUUX ANEW IN THE LaKE OF PakADISE.

A Jodo-shii Mandara from Komyo-ji, Saganii, Japan.

 —

-FAE EAST AND WEST. 139

CHAPTEE XII.

THE WELL OP ISRAEL.

Crossing the Straits of Tsushima to the Furthest East, we
find in a Mystery-dance at Itsukushima the Shinto priests
wearing robes figjared over with the Symbolic EiSH— doubtless
a heritage from the Baijo Bukhjo brought over from Korea to
Japan* fifty years before that "venerable Shrine was founded
in A.D. 603."
A mandara from Komyo-ji ;5t ^ #. the " Luminous
Temple" at Kyoto, shews Honen Shonin (who founded Jodo-
shu) standing on a Bridge over " Gokuraku Pond— ie. "Eden
Lake " ' —
which is full of gold fish, as in other beautiful
pictures where the Holy Three, accompanied by twenty-five
bosatsus, descend to welcome the souls born anew in Eed
Lotus'* flowers in this Water of Paradise.
A picture of Kwannon seated by a Waterfall watching a
fine Carp leaping upwards (which I also possess) well illustrates
the two Christian epitaphs from Phrygia and Gaul (p. 133).
You are naturally familiar with the Fish-drums tJc ^
{niohugyo) used in Japanese temples ?
They are of special interest because the Fish carries th6

1 My surmise was confirmed there is a lovely fresco of a Garden

when revisiting Korea in 1915, for in which the Immortal Love (p. 91)
the Ahbot of Senganji told rae that under the guise of Cupid courts the
his monks dance in these Fish-robes Soul, Psyche—^ Butterfly, (p. 128. n.
at the yearly commemoration of 3. " Worms—born to bring forth the
Shaka's Bieth (pp. 54. n. 3 ; 115 n. Angel Butterfly " Dante, Parg.
! c. x.
7), when thousands of Pilgrims as- 124-5 ; xii. 95.
semble and are feasted on the rice, 2 These Mystery-plays were origin-
dumplings, and fruits previously ated at Constantinople (the new
offered to Buddha in the old Leviti- Christian World-capital) a.d. 491-518
cal style. by Eomanos, a monk, who thereby
Butterfly dances are also danced won the name " divine " (Jap. Imto-
to symbolize the Soul's delight in he.).
Buddha—as at Itsukushima by young 3 Pp. '.29, 38, 53, 69. nn. 3, 5.
girls with sisira. 4 The colour of Struggle against
In St. Domitilla's cemetery, Kome, Passion.
140 SYMBOLS OF ' THE WAY ' —
Pearl in its mouth, which the " Hymn of the Soul "' declares

was " found in the Sea," ^ possessed by a Dragon who released

it only when charmed by the sound of the Name of the Father
Son, .and Holy Spirit.''

This Hymn— sung by the Apostle in the Indian prison''

wherein King Gondophares confined him, for having " built a

Spiritual Palace inthe heavens " instead of the Material one

—
His Majesty expected was included in the " Acts of Thomas "
which, written in Syriac, emanated from Edessa of Parthia
'
late in the Second century.
Now the so-called " Legend of St. Thomas "' is the most
widely spread and persistent of all traditions" concerning the
Twelve Apostles (Jap. Mni- -f- zLV and is historically

confirmed by the coins of Gondophares, the Yiietchi King

•

mentioned thereon, who was then, a.d. 2 1-60, actually ruling

over the Indus regions, (p. 80 and n. 3).

These coins are now in the chief European museums,

whilst those of the contemporary Eoman Emperors Augustus —
Gtesar to Hadrian —can be seen in the museum at Madras,
the place connected by Tradition with the Apostle's martyr-
dom on his return from China.
Further, whilst Clement of Eome {d. 100 a.d.) affirmed
that St. Paul " travelled to the Utmost bounds of the West** in
order to preach Eighteousness," in the Syriac Liturgy used
in Malabar thanks and adoration are given to this day that
" by St. Thomas" the Kingdom of Heaven tcok wings and

1 See ray World-Hmlers^yo\. 2, for ?.Matt. 28. 19, 20.

this " Hymnof the Kobe of Glory." 4 Cf. Acts 16. 23-25.
2 Pp. 44 and n. 2 45, 46, 85 106.
; ; The Gospel entered Europe through
n. 5 108 n. ".
; a prison.
" A special place for Baptism, a 5 Cf. p. 125 and n. 1, 4.
large font called a 'Sea' or 'Pool,' is 6 Abb(5Huc; also pp. 66 and u.
mentioned in the Ganons of Hippolylus 1; 80 .ind n. 1 114. n. 2. ;

and in the Egyptian Church. Orders" 7 Luke 6. 1?., 15 Malt. 10. 1. fK

;

(Bigg's Origias of OhrisUanily, p. 272). 8 I.e. "Spain," as Bom. 15. 28.

ilrekp. 6J, Abyss. 9 Kaempfer Hist. 1. p. 287) has
At St. Germain I'Auxerrois, Paris, a curiously confirmatory passage, lie
and so many churches, the great quotes a Japanese .luthor that " in
portal was approached by a verandah central Ten-shi-ku (Jenico ? ante p. 72
and dark vestibule in which was the and n. 4), whereby must be under-
Baptismal pool. stood the country of the Malabaris,
 —

-FAR EAST -AND WEST. 141

fleio^ to the Uttermost parts of China ;

" ^ and " by him the
Chinese and Ethiopians {i.e. the people round Gaudara, N.
India)' were converted to the Truth and believed in the
Fatlier, Son, and Holy Spirit " i.e. in Mahayana language,
" Amid A, Seishi and Kwannon."
In the Aramaic " Gospel of the Twelve " issued from
Edessa at the close of the 7th century' it is said :
" Our Lord
commanded and said to them that they should go out and
evangelize in the'Eour Quarters of the World ; and loe carried

out the preaching, lo ! from- the ends of the earth to the ends
of the same."

Now the;oldest Syriac chronicles say that " Thomas, one of

the divine Twelve, announced the Christian Message in the

Eastern Eegions in the second year-after the Lord's Ascension

and preached in Parthia, Bokhara, and Baktria (Ta-hia p l21)
on his way to India and the utmost confines of the East."
^

and Coromandel of India, there

coa-sts connected with Manchuria ;
(see
was an eminent called Moku-
ftotoi^, Eitel's Handbook p. 94). is spe- He
ren {Jap. Monju), disciple of Shaka cially venerated at Wut'ai-shan in
JIf ^." Cf. p. 141. n. 2 ; Asvaghosa pp. Shansi, China. In Tibet he is known
80, 94. n. 4 ; 117 ; 125 ; also Yuima al " the Sweet Singer."
pp. 65. n. 1 and 114. n. 2 ; Xaca pp. Yule says that, in Nepaulese tradi-
78. n. 2 ; 125. nn. 3, 4, 6. tion, this Manjusri was the Apostle
" Aboutthe same time," says of Nepaul — (a Mahayana country).
Kaempfer, " the Doctrine of Amida Far Eastern pictures usually depict
Nyorai, the great God and Patron of him riding on a lion and, curiously,
departed souls, was brought over into Indian tradition says that, robed in
China, and spread into the neighbour- Peacock's feathers, St. Thomas rode
ing countries. on a lion accompanied by two dogs. -

"In the 31st year of Kimmei-ten- Cf. pp. 54 and n. 2 55 and n. 1 ;

;

no's reign, this doctrine did now 63 and n. 4 66. n. 2 85 114. n. 2.

; ; ;

manifest itself in Japan at Naniwa, 3 So Herodotus, differentiating

where the idol of Amida appeared between those dark skinned people
at the entry of a pond environed with and the woolly headed ones of Af-
golden" rays. It had been brought rica.
from India to Korea, and on to 4 " This Syriac Gospel may be a
Japan. This idol was taken by a reproduction of an earlier Gospel of
Prince of great courage and piety and Ihe Apostles in Hebrew," says Dr.
placed in Zenkoji where it was after- Rendel Harris in his Introduction
'
wards known as Zenkoji-Nyorai ' thereto (1900).
and wrought many miracles." 5 Pp. 56 and n. 2 80 n. 1 82 n. 3 ; ; ;

Kaempfer also says that he found 89 n. 1. Arnobius further classes "the

the'Japanese worshipping Shaka-Fo, Sekes, Persians, and Medes " among
whose alternative name was Mikoku ! those who had already " heartily
Cf. pp. 9. n. 2 20, 21 70 and n. 3 1 09
; ; ; accepted One Faith."
TertuUian's statement ; 1 2H. n. ". The Chinese Tung-chien Kang-mi
1 Cf. p. 130. says "At this time (a.d. 65) the Sect
:

2 Manju^ri, i.e. Monju, is greatly of Fo began to infect China with its

142 SYMBOLS OF .
' THE WAY ' —
He conferred the Priesthood and was the fifst Pontiff
of the East. Ketaruing to India through Kambodja, he was
martyted on the Hill of Peacocks at Meliapur on the Corbman-
del coast. His cofBn being eventually brought back to Edbssa
that city, thus "enriched with his relics," dedicated "to St.

Thomas the Apostle " a. magnificent memorial church to

enshrine them a.d. 372.
The Pilgrim Silvia, " Etheria " a.d. 385, longing to pray at
his tomb, visited this Church, as she said itiost pilgrims to

the Holy Places did, beginning at Jerusalem.*

A. fairly conclusive proof of the truth of the Tradition of
the Apostle's visit to India, at all events,^ is the annual
commemoration by the Syrian Christians at Meliapur of the
transference thence of his relics to Edessa from whence they
had derived their Faith.

Their Liturgy also styles him " the Apostle of the Hindus
and Chinese."
The ubiquity of the Luminous PBAEL-tomci^— from
Edessa to Korea, where it crowns the Dai Miroku colossus, and
to Japan where it adorns the Harai-bridge of Purifica-
tion* leading to the Great Naiku Shrine at Ise, convinces me
that the Doctrine of the AUM^ S\''$i> ^be Jewel in the Lotus,
was the special Message of St. Thomas to the Far East, just as
St. Paul taught Justification by Faith to the West.

—
pernicious doctrines the princes, the Yuzufzaia in Gandara and Udyana ?
great, and the literati despised it. Cf. (Pp. 33 n. 1 38 n. 1 125. nn. 3, 4).
; ;

p. 103 " infection." 2 Cf. p. 30 n. 7.

1 Silvia's pilgrimage occurred not 3 Pp. 94 and n. 1 121. u. 2. ;

long before Fa-Hien, the Chinaman,

undertook one such to the Holy
4 It is this Luminous Pearl posed
—
on the Lotu? with the Svastika in
—
Places in N. India. Cf. p. 105. n. 4. its centre from the Great Pure Land
Both Pilgrims were similarly im- Mandara (pp. 87, 96. n. 1 ), which
pressed by the innumerable Monks through the kindness of my friend,
and their indescribable piety, "for the Abbot of Taemaji, adorns the
love of whom and of the Faith " they cover of this book of " The Way
undertook such extraordinary jour- Symbols." '

neys. Beazley's Dawn 1. 73-80. He interprets " Ookuraku" as " the

It is worth considering whether the
18" silent years " of the Lord Christ's
Kingdom of God" in beautiful —
Harmony with Luke 23, 42, 43.
life— between 12 and 30 years of age 5 " The triliteral monosyllabe OM,
—were not spent among " the lost or AtJM ?{-% is the Symbol of the
sheep of the House of Israel "—the Trinity, the 1 AM THAT I AM, the
MoNju, Dharma Daishi, (as some say) the Twin, ok Shaka Nyoeai
Himself, seated on the Lion, explaining the Priceless Peabl.

Found by Ike Author in Korea.

 :

—FAR EAST AND -WEST, 143

On my first visit to Seoul in April 1913, a foreigner

((juite ignorant of Buddhism
Mahayana) pointed out a
or the
picture to me because of the strikingly Hebraic* face therein
although a Korean had told him it was "a mountain god,"
Others have since told me that "it is Dharma Daishi."?
Sitting on a veritable tavs^ny Lion—not a curled " Korean
dog" — is the chief figure, a huge Hebrew- visaged Monk,
whose tonsure is as pronounced as that of Dharma in the
picture atMaka-yun An, (p. 33, 65 and n. 2).
Above him is a matsii (Pine-tree/ hung with mistletoe,
and on either side a Vine, richly laden with purple grapes,' and
a Kose in full bloom.
The Eose is repeated at the foot of the mandara together
with an mne, that brave Plum-tree' which endures all the
winter storms of adversity !

The Lion, the Vine, and the Eose are all special emblems
of Judah,' as well as of Christ, the Messiah, and His Church
which the E. Syrian D. 0. describes as " the Vineyard of the

Alpha and Omega of Northern Bud- In Early Eastern Christianity, 1904,

dhism." Eitel, Three Led on Bud- : Lect. vi, Prof. F. C. Burkitt, gives a
dhism p. 38. 1871. Ante p. 129. translation of the Acts of Judas
1 This picture being painted by Thomas deserving study, as the re-
the same artist (or by one of the same turn to life of Gondofares' brother
school) as that of the Hebrew-faced therein accords with the visions of
Shakarsan blessing Yuima (p. 114. n. of the Chinese Emperor T'ai-tsung,
2.) both Chinese and Japanese connoi- the Irish and British monks (pp. 15,
seurs have told me that it is Shaka 50), and also with this Korean story
Nyorai Himself. of the introduction of Printing
This is not a little curious as " A Judge released a man from Ji-
throughout the Syriac Acta the goku as a reward for the kindness
Apostle is assumed to be the brother shewn him in a former life when he
—
of Christ ; for his name " Thomas
"
was a Dog (cf. p. 29), on the condi-
signifying "twin," men and women tion that, to save Korea from the
mistook his identity, and even de- ravages of sraall-pox, he would get
raons and wild beasts saluted him as wooden blocks made for the printing
" Twin of the Messiah." of the Buddhist scriptures,." From
2 P. 103 n. 4. these very blocks', still preserved at
3 P. 99. In St. Priscilla's Cata- Kaienji (pp. 3. h. 1 ; 86. n. 3), Count
comb, the Pine is beside the Good Terauchi had three copies printed
Shepherd. In the apocryphal' Acta last year, one of which H. E. pre-
c. A.T>. 180, St. Paul is said to sented to the Emperor of Japan. •

have been beheaded under a Pine- It is the most perfect edition of

tree.
''
These Acta written by an Issaikyo {Tripitaka) in existence.
Asiatic presbyter are extremely iin- 4 P. 32 n. 3.
portant for our knowledge of Asiatic 5 Gen. 49. 9, 10 ; Ps. 80. 8, 14 ;

Christianity," says Harnack. Isai. 5. 1-7 ; Jer. 2. 21 ; 6. 9.

 —

144 SYMBOLS -OF ' THE WAY ' —

Grospel," and the Coptic Liturgy as " this Vine which Thou
hast planted."^
The Monk is clad in the typical Mahayana robes which,
experts say, the Christian Church derived from the Jewish
Temple-ritual.
His crimson Kesa^ (bordered with "a Ribbon of Blue"'
on which is a Lotus design), is embroidered with Dragons,
and the green robe beneath is covered with White Herons.''
On this tonsured^ Monk's knee tliere is a . Luminous
— " the quintessence of Heaven and Earth " according
Pearl'' to

the Chinese — which he earnestly explaining through an Inter-

is

preter^ with a strikingly Jewish face who, although an adult,

is on a far smaller scale.^

His robe is embroidered with two Dragons and various

Cross-forms. The well-known Hebrew " Sign " —the frontlet

ordained by Moses' — is on his forehead.

The fingers of his left are clasped in the right liarid, like
Kongo Dainichi's-— this being one of the Secret Signs in
Shingon-shu (founded by Kobo Daishi) and known as " Fudo's
Sword " i.e. the Sign of Life which" dispels evil influences."
Now then, I believe a comparison of the second great

1 Bev; 5. 5.'; John 15. ] ; M.itt. of "the Luminous Eeligion" {pp. 2",
26.29. 39, 75, 89, n. 2; 132. n. 3.
_

2 Pp. 27 and n. 2 36 and n. 3.

; A Peach-tree grew outside the Cave
3 Cf. Num. 15, 38, 39. The Apos- with its Five-colour rainbow (pp. 15,
ties did not cease to be good Jews and
i3. n. 4) flowers, its fruit which
when they became followers of the makes man immortal 57 n. 6), and
(p.
Messiah, as the .dcfs plainly shew. in the deep mid-winter snow the
4 At Nanseu-ji, Kyoto, Anan's - rarest plants bloomed like St. Joseph
robes are adorned with Pheenixes and of Arimathea's thorn-staff at Glaston-
White Herons, and bordered with the bury (p. 70. u. 4) which bloonis at
Greek Key. Cf. p. 39 and n. 3. Chi'istmas.
The stone tablet preserved at The Worship Hall of this Fo-mo-
Butsu-koku-ji {#H# in Korea says nastery is adorned with White Cranes
that, in the intervals of ploughing, (p. 33 n. 5).
Muk-ho-cha SS8T wearing a crim- 5 Cf. pp. 33. n. 5 ; 61. n. 5.
son cap ll^ and Lha (p. 27) and 6 See J ADis p. 1 22 and n. 3.
holding a pul-tsa gf^ (flabellum) to 7 Job
33. 23-25 ; cf. Bunyan's
sweep away evil, spent his leisure in FiUjrim's Progress.
contemplation. , 8 As in the Catacombs.
Light-rays from his body lit up the 9 Deut. 6. 4-8.
dark ll-sun-kun cave wherein the 10 Friar Odoric describes his cx-
Korean farmer hid him, and shining ceeding great fear in a very terrible
Without made earth and sky brilliant, desert when his spirit died within
Hence this Negro-monk was one .
him "So I made the Sign of the
:
 —"

—3?AE EAST AND WEBT. 145

Christian Allegory "the Hymn of the Soul," which is the

gem of all Syriac and Early Church literature,^ will establish
the identity of " Dharma " with St. Thomas (p. 86). '

It describes the " Adamant harness, stronger than iron,"

with which his Eoyal Parents girt a Prince for

"THE QUEST OE THE PBAEL UNIQUE."

That spiritual armour was of the same invulnerable stuff
as the Diamond'"' which we found on Kongo-zan !

On King of Kings, his Father

his victorious return the

the Queen Heaven i.e. the Holy Spirit, his Mother (p. 48)
of
and his Brother, " Our Second, who reigneth with Us," robed
him in shining rainbow-coloured vesture, seamed with Dia-
monds and figured all over with the King's own image.
As in the Korean mandara, a Kesa covered it a glorious —
bright tunic " woven of scarlet." Both vestments were " mark-
ed with the Royal Escutcheon."''
In the Waters of the Baptismal Sea'- the young Prince,

by virtue of the Name of the Holy Three, had recovered his

Soul from the grasp of the Dragon (" that Old Serpent
through whose delusions Man had lost the precious Pearl — the
Image of God — in Eden), and thereby regained his Sonship
and became hotohe.^
^ ^ ^ :!^ ^

We are told that besides. Mar Adai" and Mari,' St.

"
Cross,and continually repeated Verba " The promise of this divine state
cam factam, and by God's grace came says Harnack " was the supreme mes-
through scathless." sage of Christianity to every believ-
1 EaHy Eastern Xty, p. 193. er." Mission. 1 p. 238.
2 P. 68 and n. 3. 6 Pp. 88. n. 5 93 and nn. 1,2; 99.
;

;! Jap. mon, pp. 44, nn. 2, 5 135, ; The Patriarch of the Assyrian
" Bright Seal." Church still occupies "the Throhe
4 Pp. 140. n. 2. of Mar Adai" of whom it is said
5 Pp. 3, 45, 46. Irenaeus of that " when he was grown old and
Gaul said, " Thou hast become divine, venerable, he improved his talent
and all that pertains to the God-life more than double— and having root-
hath God promised to bestow on thee, ed out from the hearts thorns and
seeing that thou, now become im- thistles, he sowed them with purest
mortal, art deified and shalt be a wheat and entered the joy of his
Friend of God." (P. 114. n. 1). Lord." The Syrian Churches. ]}. 1%.
This is the Mikhyi teaching at its . J. W. Etheridge, 1846.
root! Seepp. 5, 11.5. n. 4;129. 11, 2. 7 P, 103. This Marion enter-
 .

146 SYMBOLS OP ' THE WAY ' —

Thomas sent Agai, also "The Seventy,'"— to Edessa*
of

where — unlike those of Palestine who rejected and killed the

Messiah — the Eastern Jews were friendly to the New Teach-
infi and hence the Doctrine of Messiah, i.e. Miroku,^ spread
widely Eastwards throughout the Jewish Dispersion * and
resulted' in " Churches of, the Messiah " being planted every-
where by "The People of Messiah," first so called at

Antioch in Ta'tsin.'^
Labouring indefatigably with Adai for 15 years, Agai
" baptized all the Region of the East so far as the Eastern
Sea.'"^

When dying Mar Adai called for Agai and before the
whole Assembly made him its Euler and Guide, appointing
him to the Church he had founded at Edessa and to minis-
ter to the King in his stead.

This Apostolic succession is called by the Mahayana Bud-

dhists "the Transmission within the Tower." (Cf. p. 107).

He wove silk clothing, and made the silken diadems worn

by the Kings of Edessa —hence his name " Agai, the Silk-
'
weaver."
Agai " illumined with the Faith — Parthia, the coasts
of Sindhia,^ and the adjacent Scythian lands' of North
Asia " (cf. p. 40. n. 4), and these distant regions received from
him the Priesthood.
Their own Oral traditions say that the Jews reached
China from Si-Yu-hi —Western Regions —in Han Ming-ti's
reign, a.d. 58-75."

ing Seleukia healed a blind man by successors' policy further scattered

signing him with the Life-giving the Diaspora over all the East. P.
cross. He was therefore received as 109. n.l.
a»i Angel of God, founded a Church Josephus {Anl. xv. 3, 1 xi. 52) ;

and remained there 15 years. speaks of " innumerable myriads "

1 Luke 9. 1 ; 10. 1 ; 1 Cor. 15. 5, of Jews in Babylonia.
(i. P. 69 n. 3. 5 Duchesne 'Early H. C. p. 17 Acts ;

2 The traditional birthplace of Ab- 11. 26 John 4. 25. Cf. pp. 23 115.
; ;

ram. 6 Indian Okareli Hist. Cf. ante pp.

3 Cf. Anshikao p. 42. and n. 1. 106. n. 5 ; 134-5.
He died a.d. 17] 7 Cf. p. 27 n. 2 ; Hada p. 148.
4 Note that Alexander the Great's 8 Pp. 77 ; 125 and n. 4.
conquests threw open the Greek 9 I.e, Tahia, the Yuetchi regions,
world to Jewish settlement and his 10 P. 105. n. 4.
 !

—FAB EAST AND WEST. 147

Max.Miiller wrote of " the slow infiltration of Jewish

ideas, customs, a"nd expressions, working sometimes in the
palaces of Persian Kings and always in the bazaars of Persian
cities, on high-roads and in villages."^
To this day the Jews are largely connected with the silk-
weaving industries in China and it must not be forgotten that
;

when Sapor I. of Persia raided Eoman Asia in a.d. 258 aud

depopulated Antioch, the Capital of Western Syria, his most
valuable plunder consisted of artisans and craftsmen.
It was due to " the Eoman — frequent
captivities " so
under that Sassanid dynasty —when vast numbers were trans-
poi-ted from Western Asia, that the Church spread so widely
to the East,^ for example :
— Sures, the brother of
St. Gregory

of Etch-Miadzin (the Evangelist of Armenia),^ was among

the fugitives who fled to China .

This fact illumines much of what we hear in the last

quarter of the Fourth Century of the Temple-craftsmen and
artists in the Furthest East* when Korea was first evangelized
and Nestorius the Heretic was but a babe in arms
But, so far back as a.d. 303, " The Tbekor " broke upon
the Eoman Empire through the Edict of Dioclesian.
The Imperial palace, wherein Christians abounded, suffer-
ed itshorrors. Martyrdom was universal. Throughout the
Empire the Churches were " torn down to their foundations "
and the inspired Scriptures (Kyo) burned in the market-
places,° which, says Prof. H. M. Gwatkin, "had important
results on their Text and on the Canon." (Early Church His-
tory to A.D. 813, 2. p. 337).
In A.D. 395 a fresh calamity —the Invasion of the Huns"
—overwhelmed Mesopotamia and affected every class.
—
Some 70 years later A.D. 471 we find the Silk — industry

1 Chips 1.90. See Caravans, ante 3 Cf. p. 63. n. 2.

PP- 76, 107 110. 4 Pp. 40 n. 5 84. ji. 2 ;•

2 The Persecution by Sapor 11 ^ J,.
;

,rT t^ ,, o
° Eusebius (H. E. bk. 8
„<
c. 2).
A.D. 839-40 (p. 25) lasted for 30 years
after he died in A.D. 369, with a roll 6 See pp. 18 n. 2 ; 110,
of 16,000 martyrs chiefly the leading
Christians, ,
 —

I'lS SYMBOLS GV ' THE WAY ' —

well established in Yamato by the flause of liada, whom the
Emperor Yuriaku dispersed throughout Japan to teach, seri-
culture —
the Empress and Princesses setting the example ,of
planting the mulberries imported from Shinra , (i.e. Shiragi)

where the weaving of silk into exquisite fabrics flourished

exceedingly, (p. 132 n. 2).

Now the Hada trace their ancestry to Yuzuki no Kimi

who came to Japan, a.d. 283.
He was a Korean prince, a descendant of " the Children of

a Great King "

who fled from the oppression of the Chinese
She Waug-lV who built the Great Wall B.C. 221.
At Sakoshi on the Inland Sea, where this ancient Jlada
clan landed —you can visit the venerable Shinto shrine, guarded
by the Lion and the Unicorn,^ whose name is no other than
"David's Shrine. :fc^-"'
In 471 A.D., Yuriaku-tenno, who "loved and favoured
Sake no Kimi," made this grandson of Prince I'uzuki chief of
the Hada clan over 7000— households —and conferred on him
the title "Uzumasa."

A significant word, whose Chinese characters :^ ^ read

Ta'tsin, i.e. the Eoman Orient !*

But the Japanese render it " heaped up " in allusion to

the Tribute of fine silks and brocades piled up by Sake no

Kimi in the Imperial Palace-courtyard " as industrial taxes-."'^

This fact, coupled with the strikingly Syrian-faced figures in

the Horyuji frescoes" has led some thoughtful men to conclude

1 a question worth investi-

It is except in bronze images in Et^^°"
"
jjatiou on
this 2,500th anniversary of pia !

Jiinmu-tenno whether he and his 3 So Prof. P. Y. Saeki, author of

clan are not traceable to the Assy- The iS^estoriara Monument in Qtina,
rian Captivity ? Pp. 38 n. 1 ; 76 n. 2 ; discovered.
118. n. 1;119. 4 P. 115 and n. 6.
2 Pp.54, 55 and n. 1. Jizo, in the 5 Nihongi 1 pp. 265. n. 1 ; 364. n.
large hall at Kenpoji on Diamond 4 ; 350.
Mountain, rides upon a White Uni- 6 Pp. 54 n. 2, 67 ; 114. n. 2.
corn._ (Jap. iSrin). Dr. Stein also comments on "theSe-
This in the Koman Catacombs sym- mitic touch and pierced ears and
bolized Purity and Strength. frank, wide open eyes " he found in
Cosmas the Monk said " The Uni- : the Miran frescoes of the Buddha,
corn is a terrible beast, quite invinci- Ruins D.C. 1. 45728, 476-7.
ble but I can't say I ever saw him
;
 "

— PAE EAST AND WEST. 149

ttiafc, originally, the Hada folk were probably silk merchants

from Syria, the Koman Empire,
Asiatic province of the for
Cosmas, the geographer-monk, writing a.d. 545," said " :
We
see that there &,xe- men who will not be deterred from penetrat-
ing to the ends of the earth^ in search of silk."
And another conclusive fact is that

"THE WELL OF UZUMASA

renowned throughout Japanese history and poetry, has the

Chinese characters deeply incised on its venerable well-head
which spell the magic word " Ysorai," (Heb. Ysroelf A >;
^ 3E /v' ^, Israel !

Not far from that ancient Well is a stone Tripod —a unique

three-legged Torii — of which no explanation is forthcoming.
It stands over water, and may have some connection
with the prophecy of Confucius.''
Kimmei-tenno appointed a Hada over the Treasury— i.e.
Minister of Finance —in consequence of a memorable dream^
in his youth, — in a.d. 539.
This, again, points to Hebrew origin, indicating reliability
to manage wealth.''
•

In 552 Baijo Buhhyo and the precious Three-One Image

were received by^ Kimmei from the King of Kudara whose
successor, in a.d. 603, sent a Korean monk over with a stone
image of Mieoku to Shotoku Taishi. It was Kawakatsn
Kadono-no-Hada, the Provincial Governor of Miaco, who
gladly welcomed it and built Koryu-ji on his own estate at
Uzumasa to enshrine it.

1 Cathay p. clxviii and n. 2. Ante cently erected in its vicinity being

p. 82. In 550 two Persian monks also inscribed YsoKAr-IsRAEi,.
actually bronght silkworm eggs from Devout Buddhists tell me that
China, hid in their bamboo walking " there is something very mysterious
canes, to the Emperor Justinian and sacred about the Well."
at Constantinople and thereby intro- It is three miles by tram-car from
duced sericulture into Europe. Kyoto Station.
2 Pp. 76. n. 2 ; 105. n. 1 ; 132. n. 2. 4 Pp. 120 and nn. 1, 2 ; 23. n. 7 ;

3 Cf. John 4. 5,-6; Yuzuf Zai.i, ^''^j 116.

^*i *? '

The veneration °
pp. 33 n. 1 ; 38 n. 1. ^'^'^'il
« ^^e"- 41. 39 ff
\pA ,^
Ksther
, n
6. 13,
in which the Well of Uzumasa is still ;

held is proved -by the new Well re-

 —

150 SYMiBOLS' .OF ' THE AVAT * —

The common folk said that " Uzumasa worshipped a
Stone "^ (Of. Acts 3, 10, 11).
!

The present emperor, H.I.M. Yoshihito, gave an exact

copy of his enthronement robes to this venerable temple Koryu-
ji to be placed on Shotoku Taishi's statue, in accordance with
Imperial custom for twelve centuries, so that prayers ra'ay be
offered continually for the Mikado's long life.^

All Japanese are aware that this noble Prince Shotoku

ardently proclaimed the Lotus Gospel and expounded HoM-lcyo
to his Court, so that even foreigners have styled him "• the
Constantine of Japan."'
Historical tradition records his first infant cry " Asahi !

SuNEiSE !
" when he appeared in this world grasping a tdina-

Pearl in his baby hand.

This Great King of the Law founded a " FiSH-temple '

on the road to Arima, which is one of the Thirty-three Holy

Places of Kwannon" visited by pilgrims to-day ; and on all the
temples connected with him in Yamato the guardian Dolphin
is conspicuous on the roofs, just as Constantine the Great
placed 130 Dolphins as Lamps in the Lateran Basilica at
Kome Light symbolizing the Glories of Paradise, the King-
dom of God.
The year after Shotoku's death, A.D. 622, an immense
JBaptismal: flag with twelve, smaller ones, a golden TowEtf and
an image of Buddha arrived as tribute from Shinra.
" Fishes were benefitted " by. such flags.

Passing under them was equivalent to Baptism and con-

ferred spiritual rank, first of Tchakra Kajah —" King of the

1 This image is now a National in mir.aculous relics, and so forth."

Treasure in Nara Museum. Although Mission 1. pp. 299 and 130, 233.
;so small, it possessed great thauma- ^ P. 98. n. 3. Cf. St. Paul's letter,
turgic powers (like those still found i' p" oo, V
in the Koman and Eastern Churches). 4 ^n ini^ge of Gyoran-Kwannon,
Dr. Uarnack says— and I think this over 300 years old, has come from a
should' be noted by those who criti- Jodo-shu temple in the country,
cize the Mahayana —
" For all its
: -Kwannon stands upon a bock, and
monotheism the Christian religion at carries the TSviN-flsh in Her osier
the close of the Srd century was exception basket, instead of the one Great Fish,
ally strong in saints and angels, and 5 P. 85 and nn. 1, 4.
Shaka Nyorai with the KiMBo " Mark " iN Hts Hand.

From Seigaii-ji, Kyoto, Japan.

 — FAK EASI AND WEST. iSl

Law "i.e. one endowed with Divine authority— and ultimately

Buddha-hood .1
Near the West end of the Chinese Wall is a votive temple
in the Myriad Buddha Oaves, dedicated by a Princess of Yii-tien
(Khoten, p. 121), where Dr. Stein found a fresco of Buddha
descending in a Chariot and setting the Wheel of the Law in
motion.^
Now, when in captivity in B.C. 592 near that age-long
World-sanctuary and Pilgrimage-goal £ Kur, on the Khebaru
canal at Nipur, the Hebrew seer beheld in vision an Amber-
coloured Man — " the God of Israel " — v/hose aureole was
the Eainbow and the Wheels of His Chariot fourfold, and
Ezekiel heard it said to them — " O Wttef.t, !
"'^

In the Seiganji picture at Kyoto, the crimson-robed golden-

faced Shaka Nyorai (whose richly curled hair resembles a cluster
of purple grapes), is seated in " a Tartar chair,"^ and has this

very same Bimbo marked in the palm of His right hand— up-
lifted in the AbJidya attitude of Protection (p. 17).

"What are these Marks in Thy Hand?" asked the

Hebrew prophet ; and St. Thomas declared " Unless I see

these prints I will not believe.'"'

This Wheel of Universal Sovereignty" is among the

1 Nihmcji 2 p. 149 n. 7. Eitelp. 71. p. 66, 67, also "the Divine Chariot"
Thepresent custom of sprinkling Mikoshi, p. 70.
a white cloth suspended over water 4 P. 54 and n. 2.
for the souls of the friendless dead. The sculpture on the white marble
the drowned, still-born babes, and tomb of Junius Bassus, the pro-consul
mothers who have died in child-birth [d 359), preserved in the Vatican
may be a, survival of the Early museum shews the youthful Christ
Church usage of baptism for the sake JiCeso-robed, holding a scroll of the
of the dead. Cf. p. 44. Law— 2'ora/i— and extending His
2 Muins DO. 2 pp 229-232. Cf.
"taK^a culuiechair (p.54. ..3)
ante pp. 23, 24 and n. L ^.^^ ^ jj„^^^ g^^^^j^^. He instructs
3 Ezekiel 1. 78 ; 8. 2, 4 10. 20 pp. ; ; His chief apostles, Peter and Paul,
4L n. 3 66. n. 4 119. n. 4 ; my Tem-
; ;
(p. 66; n. l), and His feet rest upon
p/ei o/ MeOnenJ p. 232, 247 f}'. the heavens. Didron's Xtn. Icrnio-

A copy of this "Chariot of the grapAj/, 1. pp. 246-7, 250.

Cherubim," made "after the Pattern," 5 Zech. .13. 6; John 20. 25. Cf,
was in Solomon's temple, 1 Chron. 28. Kasyapa pp. 82 n. 3.
18. The writer of Hebrews 9, 5 calls 6 Pp. 29, 49, It should not be
them the " Cherubim of Glory." ignored that the Keltic Cross; s (of
The Assyrian " Kirahu," to bless, which 45 survive in Ireland, "the
and Kariubu, mighty, powerful. Of. Island of the Saints ") have this en-
152 SYMBOLS OF 'THE WAY -*

Signs on the foot-prints which Yaknshi Nyorai, the Heavenly

Physician,' impressed on " a boulder of Indian stone brought
from Gandara " at Hoko-ji in Yamato.
It is on the instep of each Foot, the svasHka being on
eight toes, whilst the triscula is on each heel.

In Tibet the triscula indicates the Past, Present, and

Future Buddha. Reversed, it is the Greek co, Omega. (Of.

Rev. I. 8, also p. 86. n. 3).

The triscula and the Trident carried by Bishamon are

said to be identical.

In the Catacombs the Trident is a fisherman's spear with

"three prongs. The Dolphin impaled on it is suffering for love

of man, whilst the Twin Fish are also seen attached thereto.

When visiting Shosoin at Nara^ I observed several bronze

and glass fishes of which nothing certain is known but that
" they are marks of rank."

Their likeness to the Baptismal amulets found in the

Catacombs strongly impressed me as, at Rome, these " tesserae
were "Signs" quite unintelligible to the Pagan and official

world, but most precious Symbols to the faithful as a complete

formula of belief.^

I have little doubt that the Carp-fish'' one sees flying

every v/here in Japan at the Boys' matsuriin spring is connect-

circling Wheel at their head, although ?> Pp. 43 ; 131 n. 4. Dean Spenco
alas ! its meaning is now forgotten. Jones Early Christians in Borne p. 317 ;

i Pp. 45 ; 48 n. 3 ; 93 n. 1. ill. Dean

Farrar's Life of Christ Art. m
2 The Shoso-intreasures shew 4 I saw one ot these huge Japanese
much Persian and T'an'g influence, calico Fish flying at Makoku-ji in
They belonged to Shomu-tenno, " the Korea at the Requiem-mass for an
Slave of the Trinity," (who erected Abbot ; where I .also noted unmistak-
Dai-Butsu, the Buddha of Law and able signs of Hebrew influence, e.g.
the Centre of the vast Universe), and everything used in the ceremonies
to his empress Komyo. was taken " to a clean place " in a
At. their death these treasures were miiosAi (Ark, or Chest as Gen. 50. 26),
presented by their daughter Empress and burned in a bonfire kindled on a
Koken to the Fverywherfe-present bare rook in the river-bed. Cf. Num-
Great Sun, Vairochana (p. 90), whom bers 19, 9 ; John 19. 40.
an Oracle received at Daijingo Shrine Also note that it is a present Syrian
at Is(5 by the Korean monk Gyogi custom. S, (S^mc, D.O. p. 255 n. 1.
(the sleeve adviser of her_ parents) In the Eussian Church the vessel
identified with Amattsrasu Omikami. used to preserve the Host is called
(Cf. pp. 129 and n. 1 130 and >.. 1 ;
;
" the Ark."
142 and n. 5.
 — "

— FAR EAST AND "WEST. 153

fed with those given to Korean infants

(p. 137) and these, again,
with the "poissons d'Avril " in France, and the "Easter
England—Fish
pickerel," in being a component part of the
Jewish PASaovEE celebrated in spring.

This Matsuri with its CARP-banners was introduced into

Japan when so much interest was awakened by Prince Sho-
toku Taishi in the Lotus Gospel, thirteen centuries ago.
The peculiar use of the Iris at this Festival should be care-
" fully investigated as its origin is obscure.

But as, in Greek mythology, the Iris represented the

Rainbow, " the Messenger of the Gods ", the Doctrine of the
Great mystical Fish seems very evidently linked with this

Token of the fulfilment of the Divine Covenant.

The Japanese Komyo Kogo' testified in her own hand-
writing, preserved at^ Hqko-ji, —that Yakushi impressed His
footprints there on a rock when first He visited Japan two or
three hundred years before."
Disguised in the form of a Leper'' He appeared to this
" Empress of Light " and revealed Himself as " Sweet, fragrant
as incense' Yakushi Nyorai " !
'

Unlike the 108 distinguishing " Marks " usually found on

1 Pp. 40 n. 4 ; 89 n. 2 ; 103. n. 2. Purification he was healed and became

2 Cf. p. 80. Probably in
n. 1 ? a god i.e. divine, hotolcS.
A.T). 588 when Hoko-ji (otherwise " He saw the Abyss " is the record,
Jodo-ji or Asulia-dera) was offer- just as Dante's townsmen described
cd " to the King of Spirits " as a him as " the man who had seen Ml."
votive by Umalso Sukune who was Even so, a Christian teacher said
Prime Minister for 55 years. He also three centuries ago "God always
—
built a convent for Zenshin, the first begins with the bass when He means
Buddhist nun. Mhongi 2, pp. 100- to set the Soul in tune for Himself,
12; 118, 370; ante pp. 23. n. 7; 86. for the bass— (the Abyss)— is the
3 Of. Isai. 53j 3, 4 : " We
esteemed groundwork of all music !

Him as stricken of God {lit. as a 4 Song of Solomon 1. 4.

leper "); 52. 14,' " marred face." Cf. 5 Cf. these words of Eusebius
Matt. 8. 17 ; 25. 39, 40. (H. E. x. 4) " Him, the Giver of
:

The Talmud tradition of the Mes- Life and of Light, our Great Phy-
siah's leprosy, says Dr. E. King, is of sician. King and Lord, the Christ of
Babylonian origin. {Akkadian Oene- God . . the supreme sovereigns
.

sis). The Delucje-tahlet records that confess as the Universal King of

the wondrous beauty of Gilgamcs all. . . The supreme rulers of the
was destroyed, and his body being earth acknowledge Him not as a
" marked by the Gods " he became an common king among men, but wor-
object of horror to his -best friends, shipped as the true Son of God and
(Cf. Ps. 22, 6, 7.) God Himself," (i.e. Fo pp. 63. 124,
But by bathing in the Place of 126,128).
 ;

154 STMBOI;S OP ' THE WAY —

the gigantic Feet of Buddha' those on Yakushi's feet are very
few, but amongst them are the Twin-fish which we noticed'

in the Zodiacal signs^ surrounding alike Yakushi Nyoraiiu

Japan and the Lord Christ at Venice, Esims, and Chartres, as

well as in the Eoman Catacombs.

And it is a striking link that the Doctrine of Mar Adai
in which the story of King Abgar's correspondence with Jesus,'
the Good Physician, is told also records the influence of these

Signs in which the Edessa people generally believed.

It is note-worthy that Empress Komyo was greatly helped
in her Charity-hospital work' by Kimi, a Nestorian physician
from Balkh,* as well as by Gyogi-Bosatsu who, having a special

devotion to Yakushi Nyorai,^ travelled about Japan with a

band of 12 disciples proclaiming His virtues.*
At Katai-ji Mr. E. Fenollosa found a " a strange set of

Jewish Kakan whose Semitic cast of countenance is evi-

Again, very particularly, Eusebius carved by Kobo-Daishi (cf. p. 30 n. 4)

25) calls "the attentive observer
(vii. is Unveiled every 50 years.
to note that there is one and the Before its shi-ine is a picture of
same complexion and character in MiKOKU throned on a Lotus, on
St.John's Gospel and Epistle, for which are three tdma, as in Iceliind
the expressions the Life, the Light, on the baptismal fonts where Three
and the Love of God frequently Fish indicate the Blessed Trinity so ;

occur in both." Now apply this re- I judge both Emblems have the same
asonable comment to Asvaghosa's significance.
JOaijo Kishinlm, pp. 59 n. 3 82 and ; And we must not forget that the
...3!
_
.

_
great "Molten Sea" in Solomon's
1 At Jerusalem in the Ascension temple represented the Deep; (pp.
Church on Mount Olivet the Foot 36 and n. 6 ; 153. n. 3.) that St.
prints left by the Ascending Christ Paul wrote to Titus of "the Laver
are seen on a rock which is ii:^scribed of Begeneration " ; and that the
"The measure of My Feet is that of Lateran Baptistery 'at Bome was Octa-
Heaven and Earth." Cf. p. 130 Star. —
gonal to symbolize the New Birth
2 Pp. 20 n. 1
21 n. 1 ; giyen in its Font. Cf. St. Ambrose
3 Cf. Kanishka p. 93 n. 1. (p, 137) and the Octagon building in
4 So Prof. P. Y. Saeki discovered. the Oku-no-in at Koyasan where the
5 Afraates the Syrian called the dead await re-birth at Miroku's Com-
Bible " the Book of the Wise. Physi- ing.
cian " and Origen depicted Jesus, the In Miroku's right hand is a l3.ma,
Heavenly Physician (whose Medicine and on His lap the Tower in wliose
cured the Soul's ailments) more fully lower story isShaka-san (cf. St. Bar- •

and often than any other, teacher. bara's Tower p.83 and n. 6).
(Harnack's Mksion 1 p. 110). Note And at Horyuji (founded A.fi. 604)
that Yakushi is always represented there are four beautiful reliefs of
witha pot of Ointment and cf. the scenes in Shaka's life. The third de-
Song of songs 1 3, Kev. 3. 17, 18, with
. picts His cremation and the last
pp. 32 ; 37, n. 3 ; 121 n. 2. shews Him Alive after being cremat-
6 At Saikokuji,Onomichl, founded ed, —and preaching to His disciples.
by Gyogi, an image of Yakushi, Cf. p. 67, n. 4. Acts 1.3.
 —

—FAB EAST AND WEST. 155

dentiy intentional." These pictures belong to the 8th or 9th

century.^
And in the dialect spoken around Kyoto many Hebrew
words are said to exist.'^

Japanese Students and Thinkers ! now Japan has become

a World-power, it is essential that you weigh at first hand these
historical facts' (which we have traced back for at least 1800
years) and especially those concerning Chosen Buddhism and its

Monks with whom your counilry was so closely linked in the

Zenith of her spiritual and m'aterial civilisation.

And the more so because, ignoriug the labours of such

Christian sinologues as Edkins, Beal, Legge, and Eichard, not
to mention Orientalists like Max Muller," Griinwedel, and such
standard authorities on Early Church History as Harnack,
Stanley, Duchesne and others to whom we have gratefully
referred in these pages — the modern foreign teachers still write
of " the thesis of workers along this line being relatively new
and recent, insufficiently worked out to make a striking im-
"
pression, and a mere hypothesis !

Count Tolstoy has said that "the labourers of Satan,

convinced of the presence of evil in Man, attain great results
superstitions, executions, and wars.
" The labourers of God would arrive at greater results if

they would believe in the possibility of good in Man."

For " man " let us read " Buddhists," and determine to
cultivate an " JX-Eay Vision," in order to discern affinities rather

than pick holes by detecting discrepancies and differences — lest,

in our keen hunt for heresy and untruth, we actually stab an

Ally in disguise, throw away the grains of Gold in mistake for

1 Epochs of Chinese and Japanese Brazen Serpent." (Cf. p. 38). Every

Art. Cf. ante pp. 85 ; 114. n. 2. such Clue should be followed.
2 I have not been able to invest!- 3 Although Max Muller never got
gate a curious statement in a mission- further East than Constantinople, he
ary magazine that " .Japanese peasants had two valued Japanese pupils at
worship Serpents kept in cages Oxford, and during his last illness
as Odotsu-Sama, honourable lord, was cheei-ed by hearing that prayers
 "

156 SYMBOLS OP *THE WAY

rubbish and, with zealous indiscretion, uproot the Wheat-croiJ.

in our eagerness to pluck out real and imaginary Tares.
" Let both grow together until the Harvest !
" said the

Divine Master ; and we shall do welljo obey His command.

In conclusion I woiild begVsf you, ray Friends, to ponder
deeply the problem propounded by that true-hearted student of
Scientific Eeligion— Max Muller of Oxford :

" How, then, can a nation call itself '

Buddhist ' whose
religion consists chiefly in a Divine Amitabha and His Son ? " i

For (as Dr. Kaempfer, the historian of Japan, said, nearly

300 years ago), " the Doctrine of Amida was not introduced by
"
the Brahmans till after our Saviour's glorious Eesurrection 1

were being offered up for him in the have their dark sides— our own not
Temples and Mosques all over India. excepted. It is the bright sides we
Was not this due to Ms own atti- should study !

tude ? for, he said, " The dark sides 1 Pp. 6; 50 andn. 5; 59. n. 3; 69;
do not interest ine. All Religions 73 81 82. and n. 3 91. 108 and n. 3.
; ; ;

Inscription from the Catacombs (after Manieehi).

The simplest and earliest Christian synibgls— The Ship and the Tower.
 :

ADDENDA.
Advice to the Reader.

The proper names in this volume being so variously spelled by

the different Authors of repute quoted therein, I have thought it lest
not to alter the curious variations by reducing them to a uniform
standard, believing' that this course will prove less confusing to the

Student who may later prefer to consult the originals.

Language changes. Tlie meaning of words varies, and the

difierent modes of spelling and pronunciation are perhaps the most
perplexing of all.

For the Far Eastern student I have triel to simplify th's last

difficulty by adding (when possible) the Chinese characters which are

equally understood by Korean and Japanese readers.

Fortunately, however, the Symbols employed by the Prophels of

God throughout the Ages remain unchanged.
Therefore, the most trifling details in Pictures and Images should

be attentively studied, for none of them is unimportant, and any one

may yield the most irrefragable Archeological proof of some Theolo-
gical
b Truth.

Buddhist Remains at PiisnAWAR (Gandara).

(p. 125).

At the annual speech day of the Islamia College, the Principal,

Mr. Llewelyn Tipping made the following statement in his Report
" In the course of the levelling operations in the Col'ege grounds a

Discovery of great interest was made. A fragment of a building was

unearthed, which proved to be the wall of a Buddhist temple. Further
excavations revealed the fact that this is one of the largest, if not the

largest of the Buddhist Stupas in Northern India, with a large monas-

tery and other buildings adjoining it.

" The coins and olher relics uneartiied appear to determine the
date as belor)gii)g to the period of the Kushan (Khoteii-Yuetchi) kings,
somewhere about the Second Century A.d. The whole discovery pro-~-

mises to be of great antiquarian importance.

 ,

158 ADDENDA.

" Incidentally, to Uc3 as a College, the discovery is of special interest

We, oae of the younge't Colleges of India, are now suddenly linked
up with a remote Past, and realize ,that, though our institution was
opened, barely 3 years ago, this find within our very boundaries consti-

tutes us the heirs and successors of an Educational Institution whose

antiquity casts into the shade that of ihe oldest Uuiversitiei in Europe."
From the Civil and Military Gazette, April 18, 1916, Lahore.

BuDDHO Stmha.
;'

(pp. 3, 115. n. 4 ; 5, 35. n. 1 72. n. 6.)

As the work of this Apostle of the Huns is disparaged because of

'
his " magical " powers it is but just to recall that he was the contem-
porary of " Athanasius contra inundmn," the great Bishop of Alexan-
dria, whose refutation for magic Dean Stanley thus explains {Easkm
Church pp. 242, 243, 1864) :—
" Athanasius as a Magician. The wide spread belief that he was
the great Magician of his age was founded no doubt on his rapid

mysterious movements, his presence of mind, his prophetic anticipa-

tions, to which must be added a humorous pleasure in playing with

the fears which these qualities engendered."

Entering Constantinople in state, the Emperor Constantino was
thunderstruck by a small figure who dared to stop his horse. It was
Athanasius who, thought to be leagues away at the Council of Tyre,

presented a petition and insisted on justice !

The secret springs of svich incidents are clear enough — his ubiqui-

tous activity, fertile resource, acute observation, and innumerabla

sources of knowledge which, to his friends implied supernatural aid,

to his foes suggested the blackest witchcraft.

How far more iuexplicable, then, to the wild Barbarians near

tlic Great Wall of China the deeds of Buddho Simha !

THJi} Cave of Il-stjn-kun.

(pp. 75 ; 132. n. 2, 3.)

In 1761 the Catholic scholar-missionary De Guigues first made

known to Europe the strong Far Eastern tradition that Buddhist
Monks had discovere 1 America long before Columbus.
But he mistook the "Fusan" of Hoei Seng's narrative for
California.
 —

ADDENDA. 159

However, it was feasible in summer for adventurous spirits like

lhe% Pioneer Monks to utilize the warm Japan Black Current

{Kuroshiwo) and drifting coast-wife, via the 'Aleutian island-chain
Alaska and the fiords of British Columbia, reach the Mexican Gulf
hardly losing sight of land, even as Western sailors, since its discovery
A.D. 120, use! the monsoon to waft them from Africa >to and India,
as it is known Chinese junks ventured to and from the Yellow Sea and
the Persian Gulf in the Second century tempo Anshikao.
As early as the fifth century Buddhist images of the Fusan typo
appeared in the Mexican State Palenque. (See Beazley's Dawn
1 •
pp. 51, 469, 492 ff". 497 n. 1 ; 500 and n. 1).

Prof F. Starr told me that the sculptures found in Mexico show

the same characteristics as those in Ilsunkun Cave, which are actunlly
those of the Gandara School on the North- West frontier of India.
Many of the sacerdotal Mexican rites resemble the Buddhist, and
"the Svastika is frequently, found on the pottery.
Professor Terry says : "Though not startling in its novelty it is

nevertheless more than a niero coincidence that certain of the archi-

tectonic phases of the oldest Korean temples suggest a strong afBnitv
with the ruined palaces of Palenque in Mexico." Japanese Einpire
p. cxLvi, 1914.

The Cross at Monasterboice.

(Ill: pp. 17; 21. n. 1).

This Abbey was founded in Ireland a.d. 521.

In 913 its Abbot Muiredach set up a wonderful Cross on whose

base" the Signs of the Zodiac were carved and in a panel is the remark-

able Divine Hand ol protective power (ahhaya pp. 17^ stretched im-
mediately above the worshipper's head.

-Two forms of Svastika — the Rising and the Setting Sun —are
depicted, side by side, together with many other Key-forms, and the

toinoe, known in the East (for lack of a' better term) as " Korean
Commas."
The author of " Muiredach " (1914) says: " We cannot imagine
what the Abbot would say on the meaning of the Wheel surrounding
it. Perhaps he would know as little as we do of the reason why Celtic
"
Crosses are always siu'roundcd by a Wheel — (pp. 68, 130. n, 4).
160 ADDENDA.

Dhaema —The Law.

tp. 108).

The Sister Niveclita translated this Sanskrit term as " National

Righteousness," including all Law, Conduct, and Worship,
" DJiarma," she said, " means Self-wntrol for the good of Others."
;;< * ^ j^^^ again :
" Only the man ivho forgets himself for the

Victory can ever reach Ohristhood " — in other words, " Buddha-

hood," or " become IwtoM."

See " Religion mid Dhanna " pp. vii, 83, 121. 1915.

Etch Miadzin.
(p. 63. n. 2).

In the Armenian version of the Leper-King of Edessa's letter

to the Good Physician (recorded in the Doctrine of Mar Adai) Abgar

says :
" I understood and believed that Thou art God, the Sou of God'
who hast descended from Heaven and wrought all these things," — (i.e.

Miracles of Healing.)

Ethiopian or Black Monks.

(pp. 110. n. 1 ; 132. n. 4).

These are constantly mentioned.

The Church of Abyssinia in Ethiopia (one of " the Five Indias,"
and known as " Hither India ") was renowned for its missionary cha;r-
acter, and situated Jiear the great Christian kingdom of Meroe con-
nected with the Ethiopian eunuch (Acts 8. 27), Treasurer to Queen
Candace.
Its Eervices are of the Judaeo-Christian type and include
Dancing before the Sacred Ark with sisb-a (as in the Books of Samuel),

which Japanese call Kagura, " Give God pleasure dances," and (like

those in the Spanish Church) express the Soul's joy in her God.
Thoy also " strike the wood," (p. 136 and n. 4).

Gorgeous crimson and golden umbrellas are carried over the

priests as one sees in the Taemaji procession and in the Korean fresco

(p. 97). Many Mosuic rites were and still are practised.
I think that it was these Ethiopian Mouks who brought to the

Far East the Shinto influences visible in Korea and Japan which are
actually those of Neo Judaism — (pp. 35, 88).
Abbe FouarJ says that this Eunuch was an Ethiopian Jew and
 ADDEHDA. 161

iiad the oversight of the Treasuries— an important duty, for Meroe was
a storehouse for the Caravans of Africa, and distributed throughout
tlie Raman world the rich products of it? gold, iron, and copper
mines.
Compare my remarks on the Hada Treasurer, p. 149.

Fishes.
(pp. 113. n. 5, 135).

In the Book of the Dead — Souls are represented as Fishes in the

beautiful Amenti.

This is another indication of the Revival of the old Pritaoeval

Truths taught on the Pyramids of Egypt.

Great Hero, Conqueror.

(p. 127 and n. 3),

In the Greek Holy Orthodox Church, the initials I. C. X. C.

N. I. K. A. " Jesus Christ Conquers " —are stamped on the Eucha-
ristic breads.

Green and the Cho-anji Tradition.

(p. 32).

Tlie historical Cross of Calvary (says Didron) is a Tree, con-

sequently its colour is Green.
On the Paiiited windows at Reims, Chartres etc., and in the
miniatures of our illuminated MSS., the Cross is a tree with its branches
lopped off but still covered with greenish bark.
Even when no longer a tree, but a plank stripped "of its bark
the green colour was retained and green branches traced like a trellis
supported the Vine.
To make the ideal Cross a Centre of Light it is represented loaded
with Diamonds and flashing stones. {Xin Iconographj 1. pp. 412-13).
On Russian graves a wooden Cross is placed as a symbol of the
Tree of Life.

" Kings of the Stars."

(pp. %, 97).

These Korean Kings wear the same tuuic and ]3alliura {khaya,s,

the Angels in Early Xtn art and like Christ and His Apostles, (p. 36.

n. 3).
 : —

162
~
ADDENDA,

lu the Greek idea (says Didron) Michael, Gabriel, and Raphael

in their triple union comprehend the military, civil, and religious

power of the Kingdom of Heaven.

Raphael, vested as a Priest-healer, occupies the place of honour
between Michael, armed as a Warrior, and Gabriel, the Messenger of
Peace. {,Xtn Icon: p. 282. n. 1. ill.)

Cf. Raphael {ante p. 97) and the Three Gifts (p. 119).

KoBO Daishi.and Taemaji.

(pp. 87, 142. n. 4.) ,

In this Yamato temple Kobo compose! the iroha-ula (p. 56) on

his return from Sianfu.
It is no mere coincidence that its initial characters, arranged so

as to read " He died without sin," resemble the Greek cryptic anagram
iXOu<;, which was known at least as early as the second century,

Kobo himself as a boy had a "TnUE Fish" name, Ma-uo

Pt ^, by which his mother feared to call him.

This seems another proof (pp. 103, 98 n. 3 n. 4, 106 n. 4) that

Daishi-san heard "the Anthem of the Mysteries" in the Syrian

Church at Sianfu

" Although He deserved not to die

He gave Himself for us
That we might be made righteous
Like unto Him."

(Bvi^iiawLS Liturgies, Eastern and Western, vol. 1, pp. 268-9

a book pronounced by Mgr. Duchesne to be " of capital importance.")

KomyO-Lucina.
(pp. 23, 133, n. 2 ; 134, 139, 144, 153).

Three years after De Rossi discovered St. Lucina's Crypt at

Rome he found that " Lucina " was the memorial name assumed after
her spiritual Illumination in Baptism by Poraponia Graeciua, the wife
of Aulus Plantiiis, governor of Britain a.d. 43, whom Tacitus mentions.
, Lucina, i.e. " Enlightened," is the exact equivalent of Komyo or
Luminous Religioii and Temples ; and it is safe to believe that
" Komyo Kogo " was the mystical title
— " Empress of Light,"
similarly adopted by the Japanese princess Asuka-liira^ at Nara.
 KWANNON WITH TTIK EaPTISMA"!, Fl,AfiON OP SwEF.T
Dew (amrita), Flabellum, and Lific-koat halo (p. 98. r. 1)

Fro)ii ilic Black Monk's cave in Ilsiinkmi ( p. I3J), Korea.

 ADDENDA. '

163

KtlBQDANI, THE MySTEEY OP THE ElUPTY ToMB, *

AKD THE Ascension.

(pp. 107, 120, 125 and n. 4, 6),

111 this temple, founded by Honen Shonin, an important picture

hangs beside the Altar.
Of unknown date, it was painted by Chinese artists and represents
three scenes at the close of O Shaka-san's life.

At the foot of the mandara, gazing into a brook flowing bgneath

dark sombre trees, is a group of seven Eakan all seriously perplexed.
One, red-robed and very pensive, we recognize as Dharma Daishi.
The monks say he is " one of the two Indians who brought the
Buddha's imago and Ixioks to China." a.d. 67, i.e. Kasyapa Mutanga
(Cf. pp. 106, 127. n. 4).

In the middle scene Anan (carrying a Lotus to lay on a corpse),

is about to enter a rock-tomb but, finding it empty, starts back amazed

and the four Rakan who follow stop suddenly short.

Above is Shaka in the Robe of Blessedness, soaring in the air,

with the Twin-Lotus below His feet.

The little group of -Rakan behold the wondrous sight with trans-

ports of adoring joy: —and none more so than this Dharma or Kasyapa.
Folding his hands in ecstasy, his whole face expresses the conviction
the solution of all his doubts —the restoration of the lost knowledge of
"
the San-i—" My Lord and ray God !

" The God who caine down " — Fo — is seen by all to ascend where

He was before. (See illiist. p. 178 in my Messiah — Keiseisha, Tokyo).

KwANNON IN the Cave. OF Il-sun-kun.

(pp. 75 ; 98 and n. 1).

The majestic all but speaking Figure of Shaka Nyorai facing the
Sunrise which occupies the centre of this circular Cave is thought by

Pro£ F. Starr to -be the proto-type of the colossal Dai Butsu at

Nara and Kamakura.

He is surrounded by Ten Rakan in relief between whom, and

behind Him^ — there is an image (a}so in relief) of Juntei, the Eleven-

faced Kwannon whom, from close study, I conclude is the equivalent

of Sta. Sophia in Europe, whilst the regal women near the entrance
are the three daughters of the same Divine Wisdom-— Faith, Hopfe
 '

164, ADDENDA.

and Charity^ersouifiedj whose relics (Didron says) are preserved ui

Canterbury Cathedral.
It is noteworthy that on shewing their picluresto several average
Japanese they unhesitatingly pronounced each to be "Kwannon."

KWANNON WITH A CaNDLE AND MONSTEANCE.

An interesting Korean picture, found by a Japanese evangelist- -

friend" near Masan, shews Kwannon descending in the Clouds, robed

in Green, with the Moon-halo and the Twin or Double Lotus at her
Feet.
Above the small image of Amida on her head (which proclaim^

that she is His servant) is a Lotus from whence the Seven-rayed

crimson Orb of the Rising Sun proceeds,
Her right arm is encircled by Bracelets which shew Eight beads,

or Jewels. (Cf. Ezek. 16. 11).

The thumb and two first fingers of Her upraised left hand hold a

Lighted Candle posed upon a Lotus (cf. Prov. 20. 27).

From the chain around Her neck a Monstrance hangs and rests

upon Her breast. It is a Sun-flower in the form of a Bimbo, and

Three jewelled strings fall from its stand.

In each ear there is also a Sun-flower, Kiku, i.e. chrysanthemum

David's inon (p. 127. n. 4).

Kwannon with the Chalice.

(Ill : p. 98. n. 1).

The Phrygian epitaph of Abercius which describes the Mighty

Fish (p. 133) adds The Piire Virgin has also delicious wine which
:

she offers, mixed with water."

In the Persian -' Liturgy of Mar. Adai and Mart, who made
disciples of the East," we find this invitation :
" My brethren, receive

the Body of the Son," saith the Church, " and drink His Cup in faith

in the Precious Blood for the pardon of offences, the spiritual Feast
"
for Everlasting Life !

Didron, that expert autliority on Christian Iconography (vol. 1.

J3.
270. n. 2), says that in the monuments of the 12th, 13th and 14th
centuries the Christian Religion personified under the Form of a

Queen receives in a Chalice, the Giail; the Bloo:I flowing from the
 ADDENDA. 16^

wounded side of Jesus on the Cross wliioh Joseph of Arimathea col-

lected and took to Glastonbury (ante p. 70. n. 4).

This Grail liad been used at the Last Supper when, in that very
vessel, Jesus had changed the wine into His blood. It is probably the
Buddhist pHtra, which Mahayana tradition connects with King
Kanishka.
It is closely linked with the Coming of Messiah's Kingdom
(Mark 14, 23, 25; 1 Cor 11, 25-26).

Mar Adai and the East Coast of India.

(pp. 140. n. 9 ; 141. n. 2; 145. n. 6).

The Abb6 PouarJ says that Thaddeus {i.e. in Syriac, Mar Adai)
fetched the martyred body of St. Tlioiiias back from MSliapoi- to

Edessa.
This opens a big vista of possibilities concerning thefar-reicliing
travels and influence of these early Apont'es towards the East, and in
the countries pervaded by Mahayana teachings.

"Medicine op Life."
(pp. 89 and n. 4 ; 9.3 and nn. 1, 3).

In the Coptic Liturgy this is ' the designation of tlie Holy

Eucharist,
In the- inimitable English Pilgrim's Progress the " Universal
Pill " was good to prevent disease? as well as to cure the sick, and if

a man but used it as he should it wouH make him live for ever (John
6. 51).

The Pills must be taken three at a time, fasting, and in Tears of

Repentance.

Mount Sumi.
(pp. 28, 118 and n. 1).

On the Assyrian monuments Sargon II explained that " the

Mountain of the World is the Mountain Aralu ;

" i.e. the World of
soulsj Hades, the Assembly of the Dead and the Birth-place of the

Gods. (Of. Heb. 12. 12-3 ; 1 Pet, 1. 3, 4.)

"The top of the Mountain and round about it shall be most

holy," said the Seer-priest Ezekiel, (28, 14, 40. 2; 43. 12-15 mg.
166 ADDENDA.'

Hare], the Mountain of GofI, or Aral—^Altar.) " The Mountain of

Assembly (i.e. of the Elohim) in the north," Isaiah 14. 13 ; cf. Heb.
12.22,23. ^

In the Book of the Dead (ch, 27) " the beautiful Atnenti is the
Mountain of Eternity," and the usual name in Egypt for the cemetery
was " the Mountain of the Underworld." {^Temples of the Orient, pp.
"'' '
105, 190.)
Now the sacrel Triple image of Amida, Dai Seishi, and Kwan-
non which came from Korea a.d. 552, and is preserved in the Tendai-
shu temple Zenkoji, is siiid to have l)een made by Shaka out Qf the
gold He Himself found on Mount Sumi — ^the mountain which, lik o

that of. Dante, is covered with fragrant shrubs.

So, also, it is said of -the Sho Kwanuon at Yakushi-ji, ISTara,

which is connected with Gyogi Bosatsu, the Korean monk. The

remarkable groups by the Chinese Tori Bushi (ante p. 154. n. 6) in a
five-storied- Pagoda at Horlu-ji are set in rock- work which also repre-
sents' Sumi-sen.

All these facts led me to conclude that they are linked with the
Christian Tradition of Mount Calvary and . the Descent into Hades
which the Epistle of St. Peter and the Gospel of Nieodemus so power-
fully describe.

Paradoxes.
(pp. 36. n. 2 ; 129).

The Corner-stone (Ps. 117. 22; Eph. 2. 20-22), a Sanctuary and

yet a Stumbling-stone (Isai. 8. 14; Kom. 9. 32. 32), albeit <'The
Preciousness"-,(l Pet. 2. 6, 7, mg. R.V.)
Compare also the High Prie?t and yet the Victim (Hebre^vs 7.

24-27, etc., etc).

Pentecost and the Fish-temple in a Kambodjan Mandara.

(p. 133). :

This mandara came from Nanking to Pusan where it was kept in

a temple for 100 years. A vo'tive' inscription at the foot in Kambojan

character is legible to only a few' French Scholars.
The four roofsof the temple are tiled like Pish-Scales, and their
.coruer&-turne'l up with Dolphins (p. 13^6).
 ,

ADDENDA. 167

A lofty tee spire of distinctly Siamese type towers aloft which in

Mahayana Budilhism represents the Soul's Ascent-through countless

spheres to God.
[In the Pyramid-texts: "All the Spirits (X/i ft) on the Lidder
press T^ta (the Pilgrim) "
upwards with their hands !

The East Syrian Offices declare :

" He fiKed a Ladder of Life
in His Church " and the Angels as " Watchers " are
; often mentioned.}

la the blue sky above many Angels in Siamese costume and

caps, holdingWhite Lotus Buds, are flying with eager curiosity to-
wards the Temple below as might be in the Nativity scene at Bethle-
hem, (Luke 2, 1315 1 Peter 1. 12).
;

Passing' through the roof on The Cloud which fills it, several
Angels hover like flamelets above the congregation. [In the Arme-
nian Rite prayer is made " that along with our entrance there be an
entrance of Holy Angels ministering with us."]

The Temple is white. Its roof, supported by eight (p. 137 and n. 6)

white pillars, on which the protective Dolphins are carved, mlminates

in a huge double gable the apex of whose Triangles of fiery flames

points upwards like that ou the Sianfu Stone. , .

The Sanctuary floor is Triangular aad has a.double border of Chi

crosses and Buddhist circles. AVhen interlaced the Double Triangle is

actually •'
David's Shield " (as represented in pictures of Christ in
Didrou's Xtn Icon :), wbilst singly it is the Buddhist Hench-sign (p.
"
130. n. 4). [The GreekX was used at Autioch for Christ."]
ohi

Like the. Basilica at Tyre (described by Eusebius); this Kam-

boljan temple is built with a broad central Nave and two side aisles

wherein the ." hearers," "penitents" and uubaptized kneel, whilst

the congregation (consisting of 14 white men, besides brown, blue-

black, and yellow men, p. 132. n. 3) are grouped in, the centre
around the White Buddha who, with a flam'ng tama. (p. 1 06. a. 5) ou

His curled hair and throned on a circular White Lotus, posed on a

brown square (p. 37. n. 5), is explaining The Way.

[One should note that the great Image, close to Seoul, popularly

called " The White Buddha " is actually (according to the Chinese

inscription above it) Kwanzeon, i.e. Kwanyin, Kwannon].

The Basilica is ablaze with chandeliers and eight pillar lamps.
All these Symbols set forth the same Regenerative Teaching we
have considered in the body of this book.
 :

168 ADDENDA.

A mysterious passage in the Hindu Mahabharafa (dating, pos-

sibly,between the Second and Fifth centuries A.D.) describes the wor-
ship seen by three Indian pilgrims when visiting the " AVhite Country "
" Then we saw glistening men, white like the Moon, and adorned
with every auspicious mark. With folded palms these great hearted
ones — prayed to the Supreme Being. Suddenly a glory was diffused

like that of a thousand suns, and those men joyfully raa toward it

exclaiming '
Hail to Thee !
' and we heard a loud cry :

'Thou art victorious Lotus-eyed ! Hail to Thee, Creator of the

!'
Universe ! eldest Son of the Supreme Soul
" Laden with perfume, a pure Wind brought celestial flowers

and healing drugs."

This description is applicable to our Kambodjan Basilica in
" Farther India " with its White Buddha, and " the Lotus-eyed " is the
Semitic-faced Buddha with the widely opened blue eyes found in the

Second Century frescoes at Miran by Sir Aurel Stein.

I have seen Blue-eyed Kwannons also, as well a ? a Kwanuon
blaak as ebony (like the Virgin and Child at Chnrtres, p. 133 note)
with the White Lotus in Her hand, and on Her Head (in place of
Amitabha's image), which came from the great Kwannon-temple at
Asakusa, Tokyo, and one riding upon a White Horse.

Phoenix.
(pp. 66 and n. 2).

This symbolic legend represents the Grace of Renewed Vitality

which brings new life from heaven into the hourly weakness of
human life.

" The Righteous shall flourish lilce tlie Phoenix " (Paa. 92, 12)
in the Septuagint version quoted by Tertullian, in h\s treatise on the
" Resurrection of the body"

The Peacock-symbol of renewed youth in immortal life is found

in the Jewish Catacombs at Rome.

Thto Puet] Land.

(pp. 30, 81, 150).

Kabon JodS is in Nine tiers where the Saints are ranged accord*
ing to their merit, as in Dante's Faradiso.
The Tenth Heaven in both is the Throne of God (cf. p. 96).
 —

ADDENDA. 169

Sancta Sophia.
(pp. 37. n. 5 ; 1 1 and n. 1 ; 71 and n. 3).

Tlie gre.it Basilica at Constantinople was completed a.d. 537 and

dedicated to the Divine Wisdom.
Like the Kalfeng-fu Synagogue, and the Altar of Heaven at
Peking,' it is a Circle posed on a Square and surmounted by a Bomo
{gharba).
The origin of this form must be sought in the Eastern Tako and
Kongo-hai (p. 106).

The Crescent Moon above all was found—^not placed —there by

the Moslems (says Didron).
It is alike the symbol of Kwan-yin and the Virgin Mother.

The Temple of Parabise.

(pp. 113-115),

" God truly dwelleth within us. In us He prophecies, in us He

abides, and this habitation, this holy Temple consecrated to tlie Lord
is our heart." (Epistle of Barnabas, which, at the end of the First

Century, was held^ in great honour at Alexandria as the teaching of the

Apostle Barnabas, who was "a good man, full of the Holy Spirit,"

and "the Son of Consolation,"—Acts It, 22-24, 26).

TwiTDo.ir, {Korean, Toug-to-ssa).

(pp. 54 n. .3).

Foundel a.d. CAA.

The Dai-mon although Triple, having a broad central door flank-

ed by two narrower ones, is actually One Gateway, ;f;
- p^.

(Cf the Itsukushima Ship, p. 46).

It is B 5i
inscribed S |ll ji ^ " Tsudoji, Spiritual Eagle Moun-
tain " — " Mountain " being the usual name for " Temple " both in
Shinto and Bukkyo, as in the Hebrew prophecies of the Old Testa-

ment — " the Mounta'n of the Lord's House."

As the Rood-Screen in Christendom, this— like all other Dai-mon

—symbolizes the Gate of Death through which the Heavenly Life is

reached Movsjanua vltac !

The number of Cross-forms painted on this gi-eat Gateway is

remarkable.
Passing through it, the first object that greets the eye is an ini-
170 ADDENDA.

niense fresco of the Ship of Souls of the same form as that at Itsu-
kushiraa where (it should be noted) all the lay. people connected there-
with receive the sacrament of rice and saM before sailing.
On a high cliff men stand, eagerly stretching out their hands in
desire to board her. One of (hese pulls a comrade forward who, like
Lot's wife, is looking back.
In the main Sanctuary the Green Lotus on wlijch the Great
Drum rests is posed upon a Lion.
Among the carvings I noted a huge Fisii, a white human face,

a White Horse, and a Unicorn.

UzUMASA — KoRYUJI.
(pp. 148-150).

In this venerable temple (founded A.d. 604 by Shotoku Taishi)

there is a Nj'oi-i-riu Kwannon, Yakushi.with His Twelve Generals
and a thousaTid microscopic exquisitely carved wooden images, halo-
*'
crowned, of Jizo ^Bosatsu.
I was also intereste:! in seeing that The Trinity, carved by one of
Kobo Daishi's dkciples, was Amida Nyorai, with Jizo on His kft
and Kokuzo (a personification of Wisdom) on His right hand.
A Jodo-Shu monk explains my Korean Ship-teraple (p. 42)
as ' Amida preaching His Gospel ", — indicated by His thumb and
third finger touching.

The Vine.
(p. 32. n. 3).

In the Teaching of the Apostles (Didache) thanks are given " for
the Holy Vine of Thy servant David."

Women as Chuech Officees.

L (pp. 98 and n. 1).

In the E irly Church women were employed to mix the water

with the wine before the celebration of the Eucharist.
" Saint Paul tells us that certain Sisters ' accompanied '
the
Twelve. * *'
Theseholy companions, gladly welcomed by the women,
* * won them over to the Faith and finally to Baptism.
" As total immersion was then the ordinary rite of this Sacra*
raent it was more in keeping with their ideas of decorum that '
the
 *
ADDENDA. 171

Sisters ' should dip the catechumens of their own sex in the water.
We may believe that Peter's own wife was one of those who aided
him — ' the sister attached to Kephas of whom Saint Paul speaks,
'

(I Gor 9, 5) ". " Saint Peter and the First years of Christianity" Abbe
Constant Fouard, 1915; (aiife p. 89. n. 4). ,

The Rimbo- Wheel.

(pp. 159, 164).

Dating about the close of the First Ceutury, a.d., is a Syriae

M.S. found by Dr. Rendel Harris and published in his "Early
Oliristian Fsalter" (1910).

He describes it as " of highest importance for (he history of

Messianic beliefs— the good music of the Soul, in which one can hear
the Song of a Primitive Cheistian."
The twenty-third of these so-called " Odes of Solomon " likens

the Thought of God to a letter

—" a great volume, wholly written by
the Finger of God, on which was the Name of the Father and of the
Son and of the Holy Spirit to rule for ever and ever. Hallelujah."
Further light should be sought upon the matter, for this Heavenly
''^
Letter was sealed and none could loose it.

" But a Wheel received~it and came over it. And there was
with it a Sign of the Kingdom and tlie Government, and evei'y-
thing which tried to move the AVheel it moulded and cut down
* * * . And it made a l)road Path. The Head went down to

the Feet, for down to the Feet ran the Wheel, and that which

was a Sign upon it.

"The Letter was one of Command * * and there was

seen at its head the Head which was revealed, even the Son of
Truth from .the Most High Father, and He inherited and took
possession of everything."

Is not this Wheel, then, clearly the Rimho of Universal

Sovereignty ?

"If," says Dr. Harris, ." we may use the language of a later

Psalm in which the Saints in H ides are called the Feet of Christ, we
should say that the mysterious little book conveyed a Message to those

below from One above, and that it interpreted the region below to
'

'nclude the Invisible World.','

 — : " !

172 ADDENDA.

This is ill entire accordance with Mahayana teaching and with

the Korean frescoes — " Bible pictures " (as an intelligent Western
friend describes there !) — in which Shaka's baptizing the Souls in
Jigoku plays a prominent part.

The Coming of the Messiah.

(p. 131 n. 1.)

Tlie actual wording of this t velfth principle of the Jewish Faith

as now enshrine 1 in their Liturgy is

"I believe with perfect faith in the Coming of the Messlali, and
though He tarry, I will wait daily for His Coming.
" For Thy Salvation t hope, O Lord ! for Thy Salvation I
hope."
The Buddhists of Hina and Mahayana can unite equally in this

daily prayer together with Jews and Christians of every name.

The Apostle op the Great Pearij Doctrine.

(pp. 91, 103, 106, 126, 143.)

Not only Bardalsan (writing from Edessa at the end of the

Second Century) associates this mysterious tama with St. Thomas,
the Apostle ot the Far East, but Mar Ephraem, (whose influence we
have traced in the planting of the Mahayana in Korea in the Fourth
Century, p. 78-9), composed hymns at Edessa for the use of the
Syrian Church Wliich set forth this connection and the Mikhyo teaching
very clearly, e.g. :

" Blessed art thou, O Twin Toma,

Twin in thy deeds and spiritual power,
Eenowned is thy name 'mongst Apostles I

* X- « * *
" O thrice blessed city ! [Edessa]
This Pearl thou hast won — greater the Indies yield not
Hail blessed one ! deemed worthy to own
So peerless a Gem, bestowed by the Son
To enrich His faithful adorers !
 INDEX.
The words in brackets, e. g. Aloha, [Amida], vidicale kindred
subjects for reference.

ABERCIUS, 135, 164 Ananda, Mar, 5, 82, 84, 94, 119 [Tower]
Abgar, 70, 92-3, 103, 154, 160 Ancient, of Days, 16, 17, 88, Law, 84,
'
Abliaya, 17, 151, 159 Lore, 24, 96, Monuments, 125, 165,
Abram, 74, 76, 79, 113, 146 Traditions, 51, 73, 87, 96
Abyss, 44, 61-2, 140, 153-4, [Jewisb]
Angels, 17, 42, 67, 99, 115-6, 146,
Abyssinia, 137, 160
Acta Paul, 143 150, 151, 167
„ Thomas, 17, 24, 140, 142-3 Anglo-Saxons, 22-3, 109, 119
A.D. 100, 69, 81, 105 Anshi, 104 [Persia, Parthia]
Adai, 70, 89, 93, 99, 103, 145-6, 154, Anshi Kao, 4, 41, 46, 63, 80, 103-5,
164-5, [Edessa] 107-8, 110-11,-116-17, 124, 133, 159
A-do, 5, 49, 79 Anointed, 3, 126
Affirmations, 5], 104 Antinoe, 33
Afraates, 109, 135, 154 Antioch, 76, 119, 125-6, 146, 167
Aged Lady, 27, 57, 83, 90, 95, 100 Apostles, 45, 66, 73, 85, 93, 151 [Ka-
[Church, Kwanaon] kan], of Love, 88, 98, to Chinese
Agai, 146, 153 and Hindus, 82, 124, 142, to Huns,
Agape, 98, 136 35, 58, to Picts, 33, 97, to Irish, 78,
Ajanta, 54, 78, 102, 108 98, Parthia, 124, of Nations, 128
Ajita, 39, 42, 127 Apostolic Ads, 89, 144, -4ge, 82, Con-
Akkadian Oenesis, 20, 153 [Sumerian] stitutions, 79, Faith, 51, Fashion,
Alexander the Great, 109, 146 36, Man, 99, Succession, 146' [To-
Alexandria, 61, 93-4, 138, 169 wer], Teaching, 115, Times, 87
Alive, 67, 82, 154
Ark, 3, 152, 160
All Souls, 25ff, 30
Aristides, 103, 125
Allegories, 1, 9, 27, 33, 44, 74, 83, 90,
Armenia, 5, 63, 101, 103, 105, 125,
94, 106, 112, 145, 154
135, 147, Liturgy, 17, n7. Tradi-
Alliance, 16, 51
tion, 119, 160
Aloha, 17 [Amitabha, Amida]
Alopen, 8, 23, 29, 84 Arnobius, 89, 141
Alpha, 66, 86, 97, 143 Arsac dynasfy, 5, 42, 63, 92, 103-4,
Altar, 99, 135, earliest 102 108, [Parthia]
Altar of Heaven, 37,169 Asahi, 150 [Sunrise]
Altar-table, 14, 30, 42, 55, 64-5, 97 Asanga, 5, 35, 58, 128
Amaterasu, 130, 152, [Sun] Asari, 39 [Marduk]
Ambassadors, 105-6 Ascension, 21, 93, 130, 141, 154, 163
Ambrose, 110, 137,154 Asceticism, 70
Amber, Man, 03, 74, 119-20, 151, Sta- Asiatic, terms 28, 5], Xty., 143
120
tue, Asoka, 13
Amen, The, 39 Assyria (Empire) Captives, 38, 76,
Amenti,161, 166 118-19, 131, 165, Monuments, 66,
Amida, 44, 45, 95, 108, 141, 164, 170 119, Bedeemer, 39, 129, 148, 151,.
Amida Kyo, 58-9, 66-7, 77, 116, 136 (Greek Kingdom), Chuich,H6, 145,
Amitabha, 17, 32, 42, 69, 71, 74, 81, Missions, 28, Stone 8, Use, 99
88-9, 97, 156, 168, [Persia] Asvaghosa, 41, 52, 59, 67-8, 77, 81, 87,
Amogha, 27, 28, 106, 128 91, 93-4, 99, 117, 125, 141, 154
Amrita, 16, 134 [Korea]
Amulets, 152 [Baptism, Fish, Pledges,] Athanasius, 72, 115, 158 [Hotok4]
Ananda, 37, 44, 66, 70, 82, 86, 106, Aihanaiian Creed, 58, 115
107, 127, 144, 163 Atheism, '50, 58
 IKEEX.

ne, 6, 81, 87, 131, 136 Carp, 135, 139, 152 [Fish]
A. n. M., 39, 55, 63, 66, 86, 97, 142 Catacombs, 3, 17, 33, 38, 45,48,67,
Authors, 14, 37, 66, 81-2, 91 118, 133, 135, 148, 152, 154, 156
Avalokltesvara, 27, 69, 95. . . Cathay, 19, 110
Avesta, 34, 108 Catholic Faith, 34, 51, 57, 16, 116-17
Awakening otDead, 81, of Faith, 80, Chair of Buddha, 54, 151, 45, Coro-
of Heart, 129, Sou!, 36 nation, 55, of Moses, 54, Christ} 54,
151
Babe, The, 102, 115, 117-9 Chalice, 32, 98, 134-5
Babel, 113 Chariot, 70, 74, 89, 120, 151
Baktria, 38, 76, 105, 119iil24, 141 Chartres, 21, 83, 133, 154, 161,168
Balkh,120, 122, 154 Cherubim, 66-7, 151
Baptism, 16, 28, 33, 41-2; 44-6,85, Chinese Annals, 80, 103, 108-9, Bud-
89, 90, 98, 134-5, 140, 145, 150, 154, dhism, 32, Classics, 22, 27, 79,
for dead, 44, 102, 151, 162' Emperors, 2, 28, 40, 59, 84, Geogra-
Barbara, 83, 154, ITower] phers, 115, Hostages, 108, Jews,:26,'
Barbarism, 19 96-7, at Pentecost, 16, Philosophers,
Bardaisan, 109, [Pearl] 73-4,104, Christianity 10, 23, 66,
Barnabas, 169, [Temple] [Conversion], pilgrims, 6, 7,' 9, 13,
Basilica, 26, 85, 150, 167-8 142, tiles, 136, tradition, 67, 120,
Beacons, 30, 40,-152 . translations, 21,90
Bede, Ven, 9, 30, 33, 38^ 113 Chi, 167,Kho, 107
Bells, 43, 53-4, 137 Ch'iu Chang, 14ff, 47, 74, 114
Benedict, 49 Cho-Ang, 63, 76, 100, 102, 106 [Sian-
Bernard, 64, 121 fu]
Bhavagad Gila, 3, 59, 71, 81, 100, 114, Christ, The, 9, 15, 24, 43, 49, 56, 67,
129 74, 88, 90, 92-95, 106-113, 126, 131-
Bible, 91, 154, translation> 8, 23, 100, 3, 138, 151, 153-4
102, of East 36, 91 [Hoke] Christhood, 3, 160 [Bodhisattvas]
Birth, New, 4, 83, of Shaka, 102, 137, Church, The, 98, and Moon 169, as
139, of Christ, 108, 126, 129 Aged Woman, 27, 83, 95, Queen,
Birthday, of Buddha, 54, 71, Soul, 102 164, as Eock, 124, Ship 3, 46, 79,
Bishamon, 53, 66, 70, 83, 85-7, 152 as Son, 90, [Tower, 83], Virgin 83,
Black Kwannon, 168 [Kwannon], with Chalice, 164
Black Virgin, 133, Monks, 23, 110, 137, Churches of Messiah, 55, 146
160 Chrysostomi 100, 109
Bodhisattva, 3, 47, 89 [Christs] Circle, 37, 86, 102, 130, 167, 169
Book of the Dead, 24, 161,166 Clement of Alexandria, 4, 82, 93
Breath, The, 82, of Life, 45-6 Clement of Kome, 52, 66, 94, 99, 140
Bridge, 53, 70, 139, 38, of Sighs 15, Cloud, The, 16, 17, 133-4, 137, 167
of Purification, 38, 142 Clues, 78, 87, 95, 132, 155
Bright Palace, 26, 40, 50, [Pearl, 37, Columba, 28, 61
106], Seal, 135, 145, Star, 34,115, Coming of Messiah, 20, 21, 81, 96,
Sun, 51, 108 131, 165, 172, [Miroku]
Britain, 13, 108,162, 148 Common Boot 39, 51
Brittany, 30, 47, [O Bon] Comparative Chronology, 35, 144,
Buddha, 37, 87, 148 History 76, 105, Eeligion, 9, 87,
Buddhahood, 45, 151, 160 [Divinized] Confucius, 73-4, 120, 149
'
Buddho Simha, 5, 6, 28, 35, 58,72-3, 76, Conqueror, 35, 127, 161
158 -! Conscience, 31, 118
Buddhist Art, 86, Language, 84, 123, Constantine, 23, 85, 104, 107, 109,
141, [Messiah] 80, Pentecost, 133, 124, 138, 150, 158
Scriptures, 3 Constantinople, 72, 79, 84, 97, 115,
Buppo, 52 139,158,168 ,

Butterfly, 139 Contemporary, 6, 35, 52, 74, 81, 94,

109, 124, 133-76
Calvary, 161, 166
Conversion of Abgar, 93, of Asvagr
" Caesar's household," 101
hosa, 81, 125, Augustine 6, Chinese,
Caravans, 10, 76, 107, 109, 122, 127, 90, 125, 141, Constantine, 5, Hindus,
161 Huns,
119, 90, 158, Kanishka 107-9,
 INDEX. Ill

Kumarajiva, 77, Mongols, 19, Na- Mountain, 17, 32, 40, 41, 61, 83, 86
garjuna, 89, Parthians, 88, Eoraans, [Kdngozan], Nimbus, 97, Pavement
112, Tartars, 12, Tiridates, 5, Tibet, 98, Prophecy, 90, 109, 118, 129,
102 Ring^ 1.6,88-9 [Pills], Sceptre, 88,
Co-operation, 4, 15, 46, 89 Throne 68, 161, World, 58, 90, 106
Cosmas, 132, 148-9 Difference, 7, 10, 36, 49, 69, 94, 122
Covenant, Clothes, 49, Rainbow, 16, Difiicult, 3, 114, 118
153 Diffusion of Christianity, 109
Cradle of Mahayana, 125 Discoveries, 2, 8, 33,'47, 54, 60, 80, 81,
Creation tablets, 20, 39, 40 93, 106, 108, 119, 129, 157
Crests, 14, 44, 63,67,96, 127-8,134, Divided Body, 45, 71,115 [Fcn-shen]
145 Divinized, 3, 45-47, 57, 89, 139, 145,
Cross, 32, 44,. 60, 63, 66, 98, 154, 169, 153, [Holokd]
St. George's, 54 , Dioclesian, 25, 147
Crown of Martyrs, 27, Miroku, 137 Diptychs, .98
Thorns, 27,33, ars^avo^ Distinctive, 33, 118, 128
Crozier, 36, 39, 66 Dogs, 55, 66, 78, 141
Crucifix, 67 Dolphin, 3, 136-7, 150, 152, 166-7[Fish]
Curls, 32, 66, 138 Domitian, 52, 66, 86-7, 101
Cyprian, 53 Domitilla, 68, 139
Cyrus, 39, 40, 4-2,104,109 Double, Axe, 107, Monasteries 31, 84,
Dragon, 2, 17, 144
Dai Butsu, 47, 60, 152, 163 Dragon, 3, 61-2, 83, 100, 122, 140,
Dai-kyo, 41, 45, 67,71, 80, 81 -145
Dai Miroku, 42, 64, 87, 106, 137-8, Drum ofJoy, 43, 97-8, 136-7, 139, 170
14»
Dai-Muryo-jivrkyo, 41, 46, 69, 79, 88, Early Christian, 1, 3, 24, 30, 33, 36,
89, 102, 106, 110, [Vairochana] 44, 51 , 56, 62, 67, 71, 78, 98, 106, 112,
Dai Nichi, 46, 63, 86, 90, Nyorai, 45, 115, 138, 155-6, 145, 151, 170
c
90, Sun, 107, [Vairochana] East Syrian Offices, 2, 27, 32, 42, 48,
Dai Nichi-Ieyo, 47, 130, 56, 63-41, 67, 81, 83, 88-90, 93, 98,
Dai Seishi, 32, 42-4, 53, 66, 69, 70, 95, 103, 106, 114, 117-18, 143, 152, 167
117-18 [Miroku] Easter, 38, 153
Baijo Bukkyo, 51, 56, 67, 73, 88, 94, Eden, 62, 66, 69, 83, 139, 145
139 149 Edessa, 92, 94, 103, 105, 108-9, 111,
Daijo Kishinron, 58, 68, 77, 80, 81, 91, 126-7, 140, 142, 146, 154, 160, 172
94, 100, 154 [Asvaghosa] Eight, 61, 135, 137, 152, 167
Daniel, 84, 92, 96, 118, 120 El Shaddai, 99
Dante, 1, 4, 22, 23, 31, 44ff, 48, 57-8, Emerald, 62, 86
60, 89, 139, 153, 166, 168 Empty Tomb, 163 [Mystery]
Darius, 109 Ephraim, 33, 78, [Joseph], Mar, 94,
Darkness, 37, 40, 68, 71, 130 172, Sanctuary, 123, temple, 78-9,
David's Crest, 127, Shield, 167, 110, tribe, 33, 55, 123
Shrine, 148, Vine, 170 Epitaphs, 132-3, 135, 139, 156, 164
Day of Atonement, 29, "Willows, 100 Esoteric, 71, 83
Death, 40, of Soul, 33 Essence, 7, 28, 71, 91
Deep, 130, 154 Esther, 96, 97
Deformed 34, 48 Etch Miadzin, 63, 107, 125, 147, 160
Deluge tablet, 39, 67, 153 Ethiopia, 23, 97, 141, 148, 132, 160
Delusions, 40 Eucharist, 32, 42-3, 89, 102, 135-6,
Dengyo Daishi, 63, 73, 118 161, 165, 170
De Eossi, 133, 162 Eusebius, 25, 93, 95, 103, 109, 153-4
Devil, 40, 46, 117, 155, [Mara, Mo, Expectation, 93, 123-4, 137
Satan] Exoteric, 71 .

Dew, 3, 16, 17, 66, 85, 134 Extinction, 58, 148

Dharma, 108, 160, [Law] Eye of Buddha 148, of Faith, 37-8, of
Daishi, 65, 85, 103, 108, 114, 143, God, 31, of Needle, 58, 60, of Soul,
145, 163, [Toma, 103, 172], Kaya 52 106
Diamond, 68, 121, 145, Buddha 63, Ezekiel, 33, 67, 74, 76, 84, 88, 120, 151,
Gate, 58-9, 145, Kings, 43,53, 85, 165,
 )

IV INDEX.

Golmraku, 29, 38,-..43, 53, 69, 139, 142

Fabiola, 13 '

f PftrHidiSGl
Face to face, 56-8, (Ex. 83.11
Fa-Hen, 13, 32, 70, 79, 105, 125, 142 Gondoforus, 105, 124, 140, 143 .

Fen-shen, 45, 115-6 Good, 118, Law, 26, 70,-137, Physician,

2, 48, 93, 154 [Jesus, Yakushif,
Fertilizers, 23, 115
Ferry-boat, 20, 31, 40, 57 Shepherd, 68, 93, 108, 143
Filial impiety, 31, 24
Gospel, 35, of Amida, J7], of
" Finished Work," 50 Apostles, 141, Baktrian, 122, Bia-
iessaron, 35, 43, 94, 127, Fourfold
Fire, 92, 133
First Century, 52, 66, 79, 88, 169 43, of Great Hope, 28, 94, of
Fish, Mystic, 43, 70, 102, 131, 133-7, Hebrews,'48, of The Kingdom, -126,
150, 153, 170 of Lotus, 36, 45, 57, 67, 122, 150,
153, of Nicodemus, 37, 166, Non-
Fish Bells, 43, 53, 137, Doctrine, 134,
canonical, 37, 102, Kobe, 27, 36,
Pond, 139, 161, Temple, 133, 137,
Spiritual, 82, Synoptic, _48, 112,
150, 166
Syriac, from [Edessa,] 43, 94,-~112,
Five colours, 66, Fish 137, Flag 43,
of the Twelve, 141.
53, 70, Indias, 160, [Eainbow] 144
Grace, 61, 74, 90
Five Hundred, The 6.5, Years, 90
Grapes, 32, 143, 151
F'lorence, 11, 34
Great, Development, 109, [Fish] 131,
Fo,7,51, 55, 63,116, 124-5, Sect, 141 Physician
133-4, 137, Light 37,
[Shaka, 163, Shilob, Miroku, 89]
93, 153, Pyramid, 30, Religion, 80,
Footprints, 80, 152, 154
SHps, 79, 108, [Sun] 90, 152, Wall, 5,
Four, Centuries, 67, Fires, 31, Gospels,
9, 41, 76, 121, 148, 151, 158, [Way],
43, 84, 89, 94, Races 133, 167,
37, 112, 132, Stone, 104
Quarters 141, Kings, 43, 66
Green, 32, 54, 144, 161, 164, 170,
Fourth Century, 5, 13, 23, 58, 94, 162,
Greek Culture, 111,' Ideas,
109, 135, 137, 147
Key, 39, 144 Mythology 136,
Fourth Gospel, 7, 32, 43, 74, 81-83
153, Philosophy, 68, 93-4, 124
Founders, 5, 41, 58, 66, 73, 91, 114, 154
Gregory the Great, 11, 23, 25, 109,
Foundations, 45, 51, 69, 94, 124
138
Fountain, 17, 44-5, 133
Gregory the Illuminator, 63, 147
Fragrance, 33, 34, 61, 171
Grotto, 62, 80, 117, 130
Friendly Dictionary, 112
Gurgoyles, 53
Friendship, 6, 28, 79, 83, 93, 113,
Gyogi, 30, 152, 154, 166
128, 133, 145, [Way]
Fruit, 8, 17, 31, 36, 93.
Fudo, 86, sword, 144 Hada, 76, 148-9, 161
Fujiwara princess, 87 Hades, 22, 25, 29, 35, 39, 44, 48, 67,
Fu Kien, 5, 76-78, 84 102, 121, 138 [Jigoku]
Fuku-Kongo, 28 [Amogha] Hadrian, 103, 140
Fulfilled Covenant, 15, note 2 Hand, The Divine, 17, 38, 62, 151,
Fumon-hon, 58, 95, [Joseph, Kwannon] 159
Fusan, 132-3, 158-9, 166 Hara!, 38, 142
Harmony, 15, 30, 60, 135, 153
Galilean rite, 85 „ of Imier Life, 31
Gandara, 5, 35, 39, 72, 76, 80, 91, 93, Healing, 5, 37, 45, 48, 50, 57, 73, 100,
97, 109, 124-5, 132, 152, 167, 135, 145
Council, 125, Monks, 27, 106, Kobe, Heart's Creed, 114, Seal, 65, 67
53, 'Sculptures, 26-7, 58, 66, 70, Heaven, 40, 51
77, 102, 105, 108, 127, 133, 157 Heavenly Father, 17, 59, 42, Home,
Garden, 34, 38, 69, 139 58, Physician, 152, 154, Temple, 137
Gate of Eden, 66, Life, 15, 169, Light, Hebrew, [Curls, 66], Face 114, 143-4,
29 103 Influence, 147, 152, Legend 66,
Gautama, 26, 39, 50, 58, 66, 69, 74, 90, Name,
134, Origin 149, Psalmsr47,
104, 108, 118 64, 68, 97, Ritual, 30, Seers, 41,
Genzio, 7, 38 [Huen-tsang, Si-yiilci] 69, 74, 76, 84, 90, 104, 120, 128, 151,
Getae,. 28, 80, 109, 111, 125, 136 165, Sign, 144, Writers, 39,
[Khoten, St. Thomas, YuetchiJ Hell, 19, 31; 51, 153
God "who came down," 63, 103, 125, Henshin-Sign, 130, 167
130, 160, 163, [Fo, liicene Creed] Hernias, 44, 60, 83, 89, 90, 99, 115
 INDEX.

Hidden, House, 30, 34, 40, Treasure, Indwelling, 83, 169, [Tower]
94, 133 Ineffable Name, 73-4
Hierapolis, 133, [Fish] Influence, of Ambrose, 137, Asvag-
High Priest, 37, 39, 42-3, 54, 68, 92, hosa, 59, 81, 80, Babylonia, 118,
127, 166 Bernard, 121, Christianity, 71,
Hinayana, [Shojo], 26, 27, 30, 36, 51, Constantinople, 84, 97, 115, [Edessa
73, 104, 125, 131 94], Fabiola, 13, Gandara, 133,
Hindu idea, 7], scriptures 3; 114, 129, Hebrews, 146-7, 152, Hinayana, 58,
168, tradition, 72, 77, 141 Mahayana, 18,19, Persia, 41, 54-5,
Hippolytus, 3, 45, 118, 124, 140 67, 108, 117-18, 152, Bome 111,
Historical Stones, 39, 81 134, 147, Seleukia, 108, Syrian
Hiydzan, 63, 73, 107 monks, 106, 127, Stone, 29, 39, 89,
Hoei-seng, 132, 158 T'ang, 122, 152,
Hoke-hjo, 21, 36, 58, 59, 77, 84, 91, 150 Ingathering, 16
Hoko-ji, 86, 153 Inner, 31, and Outer,47, 49, 71, 84
Hoko-0, 40, 94, 122 Interior Life, 128
Holy Spirit, 3, 11, 27, 45-6, 48, 57, 73, International Anarchy, 5], Fellow-
95, 100, 132, 147, as Mother, 17, 48 ship, 22, Hospitals, 13
Holy Trinity, 43, 46, 171 Interpreters, 4, 95-6, 104, 112, 144
Hflly Wisdom, 82, 168, [Kwannon, In tune, 62, 153, [Harmony]
Sophia] Invincible, 39, 42, 68, 127, 146
Honen Shonin, 58, 139, 163 Invisible, 16, 37, 39, 48, 86, 106
Horai-zan, 58, 61 lona, 37, 48, 85, 89, 130
Horyu-ji, 54, 115, 127, 148, 154, 166 Irenoeus, 43, 82, 145
Hosshin no Tama, 52, 137 Iris, 153 [Kainbow]
Hostages, 72, 77, 86, 101, 108, 122, 159 Iro-ha-^ta, 56, 162
HotokS, 13, 45, 78, 115, 139, 145, 153 Iron Tower, 6, 41, 89, 106, 108
Huen Tsang, 2, 4, 6, 9, 25-6, 32, 37, Isaac, Sons of, 119, 123 (Rom. 9.7)
58.-9, 61, 70, 102, 121, 125, 128, 132 Isd, 130, 142, 152
Huns, 5, 18, 35, 51, 72, 76, 88-9, 110, Israel, 33, 84,119, 123, 142, Cyest of,
119, 132, 147, 158
-
128, of God, 109, 151, Well, 149,
Hymn of Soul,_ 105-6, 109, 140, 145 Diaspora, " Seed sown abroad," 146
[Pearl, iama]* Issai-hyo, 3, 142
Hui-yen, 5, 43, 72, 77, [Yd-on] I-tsing, 7
Itsukushima, 14, 20, 41, 46, 63, 107,
I AM, 142 139, 169, Izumo, 38
lehthys, 43, 131, 151, 162 [Fish]
Idols, 84. Jade, 3, 37, 89, 93, 105, 144, Gate,
Ignatius, 2,43, 113-4, 130 76, 78, 119, 122, Kingdom, 121,
Ihai,98 Temple, 41, 122 [Pearl]
Ikon, 74, [Image] Japan, 20, 70, 81, 134, 142
Illumination, 45, 56, 99, 114, 131, 162 Japanese tiles, 136
Ilsunkun Cave, 41, 75, 98, 133, 144, Jehovah, 40, 74, 92, 95, 99, 104
, 158-9,163-4 Jenico, 72, 125, 140 [Gandara]
Images, 23, 26, 70, 71, 84, 99, 105, Jerome, 13, 18, 86, 100, 130, 134, 136
132, Pre-Christian, 128 Jerusalem, 12, 26, 36, 40, 41, 55, 99,
Imiialion, 31 [Harmony] 128, 136, 154
Immortal Life, 26, 32, 39, 40, 45, 51, Jesus, 43, 56 [Jizo]
89-91, 93, 95, 104, 106, 110, 144, 165 Jewel in the Lotus, 142
Incarnation, 51,59, 94, 104, 130 Jews in Babylon, 92, 118, 146, in
Incense, 30, 43, 52, 60, '61, 64, 80, China, 55, 98, 147, at [Edessa], 127
85, 97-8, 110, 119, 133, 153, 168 Jewish, Customs, 43, 50, 98, 101, 147,
India, 7, 13, 56, 97, 125, "Hither,'' Diaspora, 146, Emblem, 143, Ideas,
160, "Further," 168, [Gandara, 142] 47, 66, Kabbi Hillel, 114, Rakan,
Indo-Scythic, 80, 107, 119, 124 154, [Synagogue], Temple, 30, 66, 84,
Indus, 36, 39, 76, 92, 108-10, 134-5, 99, 144, Traders, 76, 94, 147, Tradi-
140 tioas, 78, 125, 146, 153 [Abyss]

* Mar Ephraim, in the Fourth Century, linked St. Thomas with The
Pearl in his Syriao Church hymns, (pp; 94, 103, n. 4, 106, 172).
 Vi IKDEX.

^igobi, 22, 25, 35, 37, 39, 91, .99, Kings of Stars, 96, 1131 /'
134 [Hades, Purgatory] Kingdom of God, 45, 56, 65,' 93,
Jinimu-tennB, 127, 148 103, 113, 116, 140, ,142, 150, 161
Jingo-Kogo, 96, 106; [Pearl] [Gokuraku]
Jizo, 32,'35-6, 39, 42-3, 65-6, 87, 91, Kiss of Peace,.57, 1.06-7
-121, 128,170 Kobe's Cross, 14, [Yakushi]
Jizo-kyo, 37 Kobo Daishi, 28, 30, 36, 49, 56, 81, 89,
Jodo-shu, 5, 136, 139 92, 99, 106-7, 128, 130, 137, 144, 154,
John,. "the Dmne," 39, 45, 59, 81, 162, 170
82, 85ft; 91ft; 100, 128,. 154 [Hotokl] Kokukdshi, 132-3
Josaphat, St., 103, 123. Komyo, 23, 34, 40, 115, 139 [Lumin-
Joseph of Arimathea, 70, 144,.-165 ous, 150, 162]
Joseph, House of, 33, 38, 78, 125, Komyo, Empress, 153-3
Testament of, 95, Patriarch, 123, Kongokai, 56, 84, 86, 89, 90, 102, 106,
Son of, 78 [Stone, 123], 130, 169, [Diamond]
Josephus, 16, 30, 37, 52, 64, 92, 96, Kongo Dainichi, 144
101, 146 Kongo-ji, 24, 58, 79
Jovo Kwang, 26, 89, 138 Kongo-zan, 23, 41, 45, 47, 56ft; 145,
Joy, 50, 82 , its Secret, 56, 60
Judah, 33, 55, 143 KoREji, 16, Buddhism, 32, 36, 40, 41,
Judaeo-Xtnt 160 63, 79, 84, 89, 97-8, 110, 115,
Jundo, 5, 78-9, 94, 119, 122 136, 155, Dog 143, "Hostages, 8,
Julai, 40 [Messiah, Nyoraif 72, Monks, 27, 64-6, 98, 106, 128,
Jiini, 20, 140 [The Twelve] 149-50, Pictures, 36, 44, 96, [Pil-
Juppo, 135 grims,] 7, 65, 87, 127, 136, 159,
'
Justiiication, 116, 142 Temples, 16, 23, 32, 36, 40, 53,
Justinian, 149 Butsu-Ku-ji (Pulkuk-ssa), 144
Justin Martyr, 43,124 Cho-Ang-ji, 24, 32, 64, 66
Dai Kegon-ji (Hwa-om-ssa), 32,
Kadoc'sHymn,3l,80 55, 81 [Asvagosha],
Kadphises, 80, 124-5, [Yuetchi] Hyokuh-ji (Pyo-hun-saa), 38, 53-
Kaempfer, 125-6, 140-1, 156 4, 65, 137,
Kaifeng, 54, 97, 120, 125, Kai-en-ji, 3, 86, 143
Kamhodja, 142, 133, 137, Basilica, 166- Kapsa-ji, 49, 136
7, [Fish] Kenpo-ji, 39, 47, 57, 86, 137, 148
Kami-no-michi, 74 [Way] Kwanshaku-ji, 54, 42, 70 ' [Light,
Kaniskha, 67, 80, 93, 95, 118, 124, Miroku],
164-5, [Getae] Maka-yun An, 56
Kashmir, 70, 109, 122, Council, 125 Makoku-ji, 152 •

Kasyapa, 26, 40, 66, 82, 87, 106, 127, Ponglen-ssa, 2, 57

134, 163 Seiyo-ji (Chungyang-ssa), 2, 47, 49,
K^hien Kanjo, 42, 87, 90, 134-5, [Bap- 51, 53, 129, 132
tism] Sengan-ji, 32, 44, 49, 50, 67, 82,
Kigon-kyo, 58, 81 139 _-
Keltic Crosses, 21, 37, 52, 89, 130, Shaka-Oji, 65'
151,159, Convents, 81, Monks, 28, Soko-ji, 32, 33, 62, 136
48, Lore, 55, 136 Tsudo-ji (Tongto-ssa), 47, 54, 169
Kisa, 27, 36, 144-5, 151, 161 Yiiten-ji, 38, 41, 54, 62, 86, 95,
Keys, 39, 59, 83, 132, note 4, 88 122, 132 [Jade, Khoten]
Key-Forms, 159, Words, 91, 154 Koya-zan, 36, 39, 112, 128, 124, 137,
Khammurabi, 76 154
Khoten, 27, 41, 79, 80, 84, 109 Kubla Kaan, 9ft; 46
Khoten Buddhism, 6, 41, 67, 105, Kumarajiva, 21, 77, 91, 121
116 [Getae] Kushana, 80, 124, 157, [Khoten]
Kimmei-Tenno, 70, 71, 141, 149 Kwang-Ti, 80, 111
King Messiah, 138 [Nyorai] Kwannori, Kwanzeon, Kwan-yin, 95,
King of Fishes, 136, 3, of Glory, 9, as Aged Lady, 27, 57, 95, 100,
of Kings 127, 145, of Peacocks, 37-, Life-boat, 41, Mother, 42, 48, Queen,
of Siam 138, of Shirira, 40, 122, 98, Ship, 40, 41, 79, 99, Teacher, 3,
of Spirits, 86, 153, True; 31' 26, 42, 48, Voice, 63, White-
 INDEX. tu

robed, 42, 66, as Wisdom, 11, 71, 82, 150, Frescoes, 4,- 41, 90, Split, 125,
94, [Sophia], of [Life] 44, and [Mai- Language, 4, Robes, 144, Sutras, 58,
treya] 95, with Babe, 100, Candle, 66, 81, 106, 108, 114, Tradition,
164, Chalice, 98, 164, Crysanthe- 165, [Daijo Bukkyo], 171
mum, 127, 164, [Fish] 134, 139, 150, Maitreya, 58, 70, 91, 127 [Messiah,
Living Water, 13, 50 [Dew], Mon- Miroku, Christ]
strance, 164, Rainbow, 95, Rock, Maka-yun, 56, 60
33, 95, Tonsure, 33, Willow, 33, 95, Malabar, 24, 85, 90, 140, 165
100 " Man, The," 95, 126
Kyong-jn, 61, 132-3, [Shinra]. Manchuria, 85, 120, 141
Mani [Pearl]
Ladder, 138, 167 Manifestations, 67, 95, 98,*108
Lama, 12, 116, 134 Manji, 44, 65-6, 96 [Svastika]
Lamb, 37, 136 Manjusri, 141
Laotze, 73-4, 79, 112-13 Mara, 40, 118 [Devil]
Laver, 17, 46, 153-4 Marco Polo, llff
Law, The, 26, 53, 63, 70, 79, 94, 108, Marduk, 20, 39-40
137-8, 160, [Dharma, Tao, Torah] Mari,103,145, 164
Leper, 153, King, 93, 160 "Marks," 53, 65, 151, 153
Lliasa, 26, 138 Martyrs, 25, 27, 36, 52, 69, 147
Life, 56, 64, 70 Medicine, 42, 64, 154, of Adam, ?,
Life of Buddha, 103, 123 Bath, 44, Cup, 32, 121, of Life, 165
Life ofShaka, 44, 49, 154, [Korea] of Repentance, 89, 93
Life-boat, (halo) 41, 54, 98, 163 Meiji-Tenno, 14
Life-giver, 45, 56, 70, 110 Memyo, 81 [Asvaghosa]
Life-giving, 56, S3, 93, 95, 117, re- Merodach, 39, 127
storing, 43, 117, 146 Meroe, 160-1
Light, 17, 29, 37, 63, 130, 139, 150, Mesopotamia, 94, 104, 147
153, 161-2, [Komyn] Message, 29, 54, 91, 93, 125, 141-2, 145
Lighthouse, 40 Messenger, 132, 153
" Light-showering," 70, 98, 137 Messiah, 11, 24, 28, 33, 40, 42, 78, 123,
" Lily-work," 36, [Lotus] 131, 146, [Nyorai]
Links, 15, 17, 30, 53, 56, 78, 83, 89, Messiah, People of, 127, 146, Temple,
97, 106, 111-2, 153-4, 158, 165 71, 85 [Zenkoji]
Lion, 39, 141, 143, of Judah, 54, 78, Messianic Expectancy, 93, 99, 123-4,
Persian, 55 131, 137, Wb, 171-2, Predictions, 99,
Lion and Unicorn, 54-5, 78, 148, 170, 124, 127-8
Liturgies, 24, 48, 52, 57, 73, 89, 90, 93, IMcxico 159
98, 164-5, 172, language, 126 MiddleKingdom, 111, [China]
Living Water, 3, 16, 50, 100 Mighty Fish, 164, King, 122
Lob Nor, 67 Mighty Shaka, 63
Logos, 74, 93 Mighty Seishi, 42, 95
Lost Knowledge, 120, found, 163 Mikkyo, 5-7, 11, 28, 46, 59, 90, 128, 145
Love, The, 40, 88, 91, 118, 128-9 Mikoshi, 42, 70, 151-2
Lotus, 21, 32, 36, 39, 40, 52, 85, 89, 98, Mil6 Fo, 109, 127
137, 142, 170
Ming-Ti,26,63,70, 119, 106, 119-20,
Lotus Eyes, 168, Essence, 28, 85, 91 124, 134, 146
[Gospel], 150 Ministry to Dead, 37, 44, 48, 63, 102
Loyang, 41,63, 79 Miran frescoes, 67, 119, 148, 168
Lucina, 134, 162, [Koinyo] Miroku, 5, 17, 20, 26, 35, 37, 39, 42,
Luminosity, 89, 144, and Fragrance 63, 71, 73, 80, 81, 91, 116, 127, 129,
characterize the Grail, 146, 149, 154, [Dai Seishi, 32,
(,34, 37)
[Tama], and [Jade] Kwanyin, 90, Love]
Luminous, 28, 37,39, 40, 52, 138-9, 141 Mission Heaven,
to 2, 83, 88, 114
Mitarashi, 36
Magi, 117-20, 123, 130 Mo, 40
Magic, 5, 158 Mokugyo, 136, 139 [Fish]
Mahayana, 10, 17, 19, 36, 41, 51, 70, Molten Sea, 36, 154
73, 80-1, 91, 102, 104, 107-114, 132, Mon [Crest] 44
Allegory, 46, Ciesti 96, Critics of,' Monasttcism, 2, 6, 10, 33, 40, 84, 94, 122
 ,

VIU INDEX.

Mongols, 3, 18, 106,109, 127 Nomenclature, 4, 17, 28, 51,84,104,

Monju, 141 [Manjusri] 112, 123, 141
Monkey, 3, 4, 57, 114, 144 Non-Canonical, 37, 66, 102
"Not Man," 51, 63, 125, 170, [Fo,
Monks, 142-4
Monks of Eist, 1, 6, 30, 49, 61, 79, Shiloh]
106, 121 [Pearl]
102, 132, 158-9, of [Tower] 84, 94, of JV^™i-i,

West, 13, 27-8, 31-2, 47, 62, 133, Morai,7,16, 40, 124, 132 [Messiah]
Korean BuddWst, 31, 81, Nestorian Nyorai-do,48,71, 85, 115 [Zenkoji]
[Syrian] -
Bon, 27, 29, 30, 50, 103
Moon, 120, 164, 168-9
Moses, 37, 74, 90, 123, 144
Ocean of Birth and Death, 50 [Ship]
Mosaic Lore, 38, 125, Kites, 160, Octagon, 137, 154
Om, 129,-142 [AUM.]
Mosaics, 15, 36, 65-6
Mother of Soul, 42,.48, 100, 145 Omega, 97, 152,

Motive Power, 6, 13, 88-9, 100 Onamuji, 64, [Healing]

134 Oracles, 75, 137, 152, 154
Mukden, 85, 116,
Orient, Boman, 23, 115, 148-9
Mountain, 169, [Temple] 165-6
Orient, The, 118
Mustard Seed, 89
Origen, 36, 68, 93-4, 131, 138, 154
Museus, 110, 137
Original Beligion, 41, 73, 108, Teach-
Music, 153, 171
ing, 66 [Hina] ~
Myriad Buddha, Caves, 36, 41, 54,
Fonns98 Osier, 95, 134-5, 150 [Willow]
151,
Osiris, 37, 67
Mystery, 3, 17, 43, 99, 113, 117, of " Others,"-4, 160
Font, 17, 117, 140, 161, of Lotus,
Outpouring,4, 11,16,99
45, of Rhiloh, 125, Medicine, 89,
Oxhyrynchus, 25
Plays, 2, 139
Mystical [FLsh] Name, 43, 162, 131,
Palestine, 61, 76, 115, 123, 146
Sign, 133
Papal tiara, 138
Paradise, 34, 38, 53, 58, 69, 71, 77, 81,
Nagarjuna,6, 41,67, 73, 84,89-91,
99, 102, 104; 113, 150, 168
99, 106, 108, 130 Paradoxes, 36, 128, 166
Nalanda, 102 Pars'va, Yen, 67, 108, 125
Name, The, 44, 90, 140, 145, 171 Parthia,13, 30, 82, 88, lOlfF,, 108-9,
Narrow Way, 58-9 125
National Instructors, 1 9, 77 Parthians, 41, letter to, 82, 87, 91,
Negations, 51, 104 Koyalties, 42,80, 92, 117
Negro, 110, 132, 144 " Parthians and Medes," 92
Nihan, (of Hina), 58, of Mahayana, 49, Passover, 43, 68, 153
58, 60, [Korea], Pictures, 29, 49 Path, The, 129, 132 [TS-o, Way]
102, Sutra, 40 Fatra, 165 [San Grail]
l^pYft-^iuis'U 49 Patriarchs, 37, Hebrew, 81, 128, Ma-
Neo-Buddhism, Judaism, 35, 88. 160 hayana, 67, Christian, 103, 110
Nero, 101 > Patrick, 30, 78, 89, 97-8, 133
Nestorian Physicians, 154, Stone, 8, Paul, St., 22, 29, 49, 65,112, 135, 140,
10, 17, 27-29, 36, 40, 44-5, 60, 71-2, 142-3
83, 89, 112, 115, 122, 132, 135, 137 " Pattern," 63, 96, 151
Nestorius, 147 Peach 57 144
New, Birth, 4, 9, 41-2, 57, 83, 100, 134- Peacock, 37, 51, 83, 110, 141-2, 168
5, 137, 139, 154, Covenant, 107, Pearl, The, 37, 61, 66, 91, 94, 100,
Life, 72, 110, Message, 112, Name, 106-7, 109, 122, 137-8, 148, 150, 172
4, Power, 88, Eace, 103, 115, Star, Peculiar to Mahayana, 4, 27-8, 30, 32,
115, 130, Teaching, 8, 146 36,41, 50,51, 66-7,69,73, 8.3, 85,
New Test, of Higher Buddhism, 16, 28, 94, 114, 116, 129, 134
80, 84-5, 94-5 Peking, 14, 35, 37
Nicene Oreed, 94, [Fo] " Penitence, The," 27
Nichiren, 5, 13, 52, [HoM] Pentecost, 11, 16, 42, 92, 133, 137, 166
Nicodemus, Gospel of, 37, [Tama] Persia, 30, 38-42, 54-5, 69 96-7, 109
Ninian, 33 130, 132, 147
Nipur,41,66, 151 Peter, St., 4, 16, 33, 45, 65, 90, 166
 Index. It.

Philo, the Jew, 25, 74 Reality, 51, 162, 106

Philosophers, -68, 73, 94, 100, 124 Real Presence, 42, 52, 84 [Dluirma-
Phoenix, (Hd-O) 63, 66, 79, 144, 168 Kaya]
Physicians, 93 Re-Birth, 9, 26, 71,154
Pilgrim-goals, 41,56, 120,142,150-1 Red, 53, 139, Lotus, 42, 67, 95, Sun,
Pilgrims, 2, 0, 7, 8, 26, 74, 93, 167, 137, 164, Robes, 54, 85, 114,144-5,
Food, 43, Feasts, 99, 136, 139 151
Pilgrim's Proffi-ess, 1, 22, 24, 31, 70, 89, Redeemer, 39
107, 112, 118-144, 165, Egyptian, 23, Regeneration, 4, 42, 46, 137, 167
Pills, 89, 165, [Diaraonil Ring] Reims, 21, 154, 161
Pilot, 32, 46,48,57 Repentance, 27, 31, 89, 93-4, 106,
Pine-Tree, 85, 99, 143 Angel of, 99
Pioneers, 79, 159 Resurrection, 32, 46, 65-6, 71, 135-6,
Piscen, 20, 129, 131 [Fish, Font, 131] 156, 168
PisWs Sophia, 11, [Mikkyo] " Ribbon of Blue," 144
Pivots, 74, 81,105,109 Rice, 43, 136, 139, 169
Plato, 94, 124 Righteousness, 108, 127, 140, 160
Pledges of Life, 116, Membership, 2Jim6o,55, 95, 164, 171, [Wheel]
152, Unity, 136, 139 [Tesserae] Robe, of Benediction, 27, 36, 163,
Pliny, 103 Glory, 140, Grace, 27, Rejection, 34
Pole Star, 96 Rock, 67, 124, 130, 132, 150, 153-4,
Polycarp, 45 of Behistun, 109
Prayers for Dead, 29, 50, 98 Rome, 98, 102, 108, 111, 133-4, 150,
" Preciousn«s, The," 166 152 [Catacombs, Influence]
Presence, The, 16, 17, 83, 116, [Real] Rome, "Britain, Parthia, 13, China,
Presence, of A ngels, 96, Bread, 30, 102, 101
134 Rosary, 13, 85, 96
Primitive Buddhism, 26, 51, 114 Ryobu Mandara, 106, 130, [Tai?o-
Liturgies, 52, 136, Revelation, 20, Kongo-kai]
66, 83, 16, Taoism, 73, 79, Christiani- Ryobu, Shinto, 49, Yaso, 130
ty, 45-6, 98, 136 [Liturgies] Ryuju, 106 [Nagarjuna]
Prince of Apostles, 45, Parthia, 103-4,
Pilgrims, 7 Sacae, 109, 119
Principles, 52, 115 Sacred Books of the East, 69, 84, 91
Printing, 3, 84, 143 Sacred Heart, 48
Priscilla's cemetery, 131, 143 Saddfiarma-pundarika, 36, 111 [Hoki-
Processsion at Jerusalem, 99 [Willow] kyo, N.T.H.B.]
at Taemaji, 87, of [Tower,] 85
Sai-yeu-U, 2, 4, 14-5, 22, 25, 30-1, 33-4,
Pure Heart, 57, Land, 5, 46, 69, 71-2, 57, 63, 88-9, 95, 112, 114, 132, 134
81, 112, 122, 137, 168, [Sukhavati]
Religion, 116
Salvation, 44, 86, by Faith, 81, 111
San Butsu, 53, 59, Bukkyo 77, 136
Par^atorio, 4, 34, 39, 50, 5G-7, 59, 60,
San-i, 45, 55, 115-6, 120, 163, ittai
89, 139, 166
42, 116-7, 171
Purgatory, 24-5, 27, 36-8, 61, Re-
Sanctuary, 66, 123, rights, 38
medial, 32, 48, 50
San Grael, 30, 164, [Chalice]
Puriiication, 35, 56, 153 [Harai]
Sao-shyant, 39, 127
Pyramid-texts, 23, 24, 30, 40, 59, 138, Sapor 1, 147, II, 25,147
167.
Sargon I, 20, 123, II, 38, 76, 105
Satan, 118, 155 [Mara]
ftuest of Grael, 30, Pearl, 145 Scriptures, Buddhist, 3, destruction of
Quick and Dead, 26, 50 Christian, 147
Quintessence, 144 [Pearl] Scythia, 105, 110, 146
Scythians, 109-10, 121 [Yuetchi]
Seal, 44, 135, 145
Rain, 17, 99, 137
Rainbow, 15, 16,43, 48-9, 62, 65-6, 82, Second Century, 38, 43, 77, 116, 126,
92,130,137, 151, Halo, 65, Token, 133, 134, 140, 157, 162, 168, 172
16, 153 Secret Name, 86, Place, 30, Sect, 89,
Ram, 108, [Gandai-a, Rome] Signs, 144, of Kongs-zan, 56ff, of
Ravenna, 65 Yogam, [HotokiS]
 INDEX.

Seishi, 32, 42, 70, [Miroku] Sophia, Sta., 79, 163, 170
Seleukia-Ctesiphon, 30, 82, 103.4, 107- Sotoha, 4, 37, 52, 138 [Tewer]
8, 111, 146 Soul, 4, 34, 42, 44-6, 50, 51, 63, 74; 80,
Self, 135, Self-less, 3, 4, 6, 160 89, 93, 104, 139, 141, 153-4
" Self-existent," 95 Soul'j? Ascent 1, 4, 61, 167, Awaking,
Semitld, 49, 76, 108, 131-Gospel, 126, 3, 129, Birth, 100, Friends, 10, 72,
traits67, 148,126,154, 168 80, 93, Slother, 17, 48, 100, Pilgrim-
'

Seres, 76 [Chinese] '

age,"" 1, 74, Eecovery, 155,
Serpent, 38, 145, 155 Spirit, 82, 90, 135 [Holy, Kwan-
Seven Arcliangels, 96, Arts, 11, Kings non], Dove emblem of, is frequent
of Stars, 96, P's, 89, Rays, 164, Spirit of Life, 88, 95
Sages, 74, Spirits, 97, Virgins 89 Spiritual, 68, 82, 83, [Mother,] 100,
Seventy, The, 69, 145, Monies., 23, 55, armour, 45, 145, biography, 6, body,
Years, 118 52, classic 22, foes, 61, Kingdcim,
Shaka Nyorai, 28-9, 42, 44, 53-5, 62, 103, life 1, 45, Palace, 140, power 2,
63, 81, 84, 91, 102, 114,139,143, 151, 65, Presence, 37, rank, 150, 152, Tem-
154, 163 [Xaca] ple, 169, (Cf. 1 Cor. 15, 44.
Shaka, Disciples of, 65-6, 81, 87, 141, Square, 37, 130, 167, 169
names with, 77 Stone, The, 123-126, 150 [Miroku]
Sloakujo [crozier, stafl], 36-7, 85-6 Stone, of Destiny, 55, Images, 128
Shepherd, Tlie,3^, 40, 90, 94 [Herraas], 149-50, of Israel, 123, Kingdom,
108, [Good, 93] '
118, Tiger 72
Shamrock, 98 Stone of "Witness, 20, 39, 104 [Nesto-
Shang-Ti, 96 rian] %
Shen Too, 8, 74 "Striking the wood," 136, 160 [Fish]
Shewhread, 30, 43 Sukhavali, 6, 69, [Pure Land]
Shiloh, 99,. 121ft; 124-5, [Fo, Mystery] Suklmvati vyuha, 76, 80, 91
•Shingon, 6,:i4, 17, 29, 46, 64, 86, 99, Sumeru, Sumi, Mt., 27, 63, 89, 1 18, 164
106, 130, 144 [Kobo] Sumerian, 39, 40, 67, 131, 15a
Shinra, 7, 40, 8], 106, 110, 122, 132, Sun of Justice, 21, 90, 107, 137, 152
148, [Korea] Sunrise, 98, 108, 150, 164
Shinran, 58-9 Sunset, 57
Shin-shn, 5, 136 . 'Sursum corda, 48-9
Shinto, 16, 38, 49, 53-4, 74-5, 119, 153, Symbols, 49, 52, 60, 61, 131-3, 135-6,
160, 169 142, 151-2, 156, unchanged, 139, 157
Ship; 3, 26, 40-3, 46, 61, 67, 69, 70, 79, Synagogue, 54, 98, 99 [Jews]
98,108,116,132, 156, 169 Syonyms, 32, 36, 47, 90, 128, 141
Shitenno,. 16, 43,53 Syria, 115
Shojo Bukkyo, 26, 50 [Hina] Syrian characters, 61, churches, 55,
Sho Kwannon, 11, 82, 94, 166 faced 54, 148, Gospel, 44, 126, 141,
Shoso-in, 152 Language, 111, 126-7, Liturgy, 140,
Shotoku, Prince, 24, 71, 149-50, 153 142, Monks, 23, 113, PhysiclainSr93,
Shrines, 15, 20, 41, 54, 130, 142, 152 27-9, 94, 102, 135, Stone, 89, 100
Sianfu, 10, 39, 40, 49, 73, 77, 92, 103, Svastika, 3, 21, 31-2, 39, 52, 64, 67-
122, 127, 135, 162, [Cho' Ang] 8, 96, 134-5, 142, 152, 159, [Manji\
Sign, 152, of Cross, 57, 86, 145,
on Feet, 154, on Hand, 151, of Tabernacle, 16, 74, 83-4, 123
•

Harmony, 60, Life, 60, 64, 67-8, Ta-hia, 121, 141, 146 [Baktria, St.
144, Presence, 92, on Wheel, 171 Thomas, "Vuetchi]
Silence, 25, 28, 65, 136, 142 Tai-tsung, 7, 8, 22ft; 34, 102, 134
Silvia, 93, 138, 142 Tako-kai, 63, 84, 92, 106-7, 130, 169
St-2/it-jti, 2, 6, 7, 9, 59, 121, 146 Talila, Taxila, 26, 70, 77 [Udyana]
Six Thieves, 57 lama, 37, 48, 52, 94, 100, 130, 142,
Sixteen Eakan, 16, 49, 57, 85, 87 150, 154, 167, 172, [Pearl, Soul]
„ Virtues, 15 T'ang Era, 7, 22, 24, 35-6, 41
" Slave of Trinity," 152 Tao,8, 74-5,94, 113, "man of," 79,
Sleeping, 81, [Nihan\ monks of,. 14, 17, 22, 34, 74, 112,
Sons of God, 16, 45-6, 57, 90, 94, 115, 114, names with, 79, [Way]
138, 153, 156 Tao-an, 64, 72-3, 73 6, 78
Son of God, 37, 45, 57, 64, 90, 160 : Tao-tS-king, 79
 IHDEX; XI

Tathagata, 16, 42, 116, 124 [Messiah Traditions, 73, 78, 86,. 90, 125, 141,
;

Nyorai] 150, 146, 153, 158

Tatian, 43,124' Traditions confirmed, 70,140, 142
Ta-tsin, 8,'23,111,115,146, 148 Trajan, 81,101,103, 114
Temples, India, 156, Jerusalem 16, Translators, 1, 7, 9, 13, 17, ,23, 77-8,
36, 40, 41, [Korean], 36, Paradise, .89,94,100, 102,112, 122 117, 119,
lis, [Ship] 41, 46, 42-3, 97, 116, 131, 140, 152, 146, 153
Yaraato, 137 Transformation, 4, 16, 19, 27, 45, 88-
Temples of the Orienl, 39, 41, 166 9, 138
Ten Apostles, 33, Hells, 24, 33, 39, Transmitter, 3, 89

Heavens, 168, Judges, 24, 32-3, Tree of Life, 99, 161, [Pine]
Eakan, 50, 163, Quarters, 135, \Jup^ Triangle, 44, 130, 167
Trident, 70, 86, 152 [Dolphin]
J30], Tribes, 33, 76 [Israel]
Triliteral, 142 [Aum]
Tendai, 5, 29, 64, 73
Trinity, 42, 45, 83,87, 98, 102, 111,
Tertullian, 79, 86, 98, 109, 124, 128,
117, 139, 154
131, 141, 16&
Tripilaka, 3, 143
Tesserae, 156 [Pledges] Triple Crown, 138, Gate, 169, Image,
Third Century, 41, 59, 67, 98, 100, 116, Name, 140, 145, Personality,
114, 118, 150 80, 116-7, Kainbo-w, 20, [Tower],
" Third Year," 81,91,94, 101 83, 156 [Torii], Union, 162, Willow-
Thomas, Apostle, 24, 30, 61, 90} 103, Branch, 67, 95
105, 109, 114, 116, 124-5, 135, 140-2, Tripod, 102, 120, 149
145,151,165, 172, [Dharma, Mon- Triune Essence, 73, 115 [San-i]
ju]. City of 93 Images, 24, 71, 132, 149
Thomas of Aquin, 106, Thomas a True Christ, 109, God, 8, Faith, 30^
Kempis, 31 [Fish,] 162, Image, 70, Immortality
Three, Archangels, 162, Buddhas, 44-5, 90, King, 31, [Law,] 2, 5, 7, 8, 11,
53, 59, Creeds, 90, Crowns, 138, 47, 57, 59, 102, 138, Life, 2, 71
JHoly 45, [Fish] 154, Grains, 89, Model, 16, 63 [Nyorai], Philoso-
Gifts, 119,162[Keys]59,9I,Monks5 phers 110, Physician, 2, 48, Re-
Three One, 8, 11, 36, 46, 58, 71, 89, ligion 59, Teaching, 7, [Way] 113
112iF, 120, 149 Ts6chi-pusa, 7 [Seishi, Miroku]
Three Pills, 165, Principles 40, 72 T'ufan. 16,26,119,122 [Tibet]
Three-Storied Pagoda, 4, 70, 83 Tunhwang, 26, 36, 41, 54, 67, 78, 119,
[Tower] 121, 132
Three-2'ama, 154, Worlds, 4, 5, 37, Tushita, 5, 35, 50, 70, [Miroku]
70, 134, [Chariot] Twelve, The, 16, 69, 93, 140-1, 170,^
[Juni] Aspects, 30
Throne-bearers, 67 [Cherubim]
Twin, Cities, 107, Fish, 52, 129,134-5,
Thunder, 65, bolt, 83 [Vajra]
137, 150, 152, 154, Lotus, 163-4,
Tibet, 7, 16, 63, 88, 102, 122, 132, 134,
[Thomas], 143, 172
141, 152, Buddhism, 26, 42, 88-9,
102, Monks, 84, 119
Ubiquity of Symbols, 134, 136, 142
Tien-chu, 72, 119, 125 [Gandara,
India] Udyana, 5, 26, 37-8, 45, 58, 70, 72-3
77-8, 105, 107, 124-5, 132, 138
Titsang-pusa, 32, 34-7, 57, [Jizo]
To, 94 [Tower] Ullambana, 27-8, 40, 50 [O Bon]
Vmako, 86, 128, 153
Tokhara, 27, 80 [Getae, Yuetchi]
"Under the Sea," 106, 1()8, 140,145
Tokens, 16, 153
[Baptism]
"Tongues of Fire," S2
Tomde, 159 Unifying rite, 30
Tonsure, 27, 33, 62, 144 Union, 5, 46, 60, 90, 172 [Mikkyo, Yoga]
Torah, 94, 151 [Dharma,' Law, Tao, Unique, 4, 33, 145, 149
Way] Unity, 116, Pledges of, 136, of Truth
Torii, 29, 49, 76, 149 27,89
Tower, 4, 44, 53, 60, 83-5, 90, 94, 115- Universal King, 153, Kingdom, 96,
16, 132,134,150 [Fo, Iron, Sotoha] 151, Pill, 89, 165, Salvation 127,
Monk of, 5, 84, 94, Great vSun, 133, 135
Transmission In, 5, 107, 128, 146 Universe, 53, 130, 152, 168, Tree 62
xu IHDEX.

Unseen .worlcj, its Illuminator, 37 Wings, 115-16, 120, 134, 140

Physician, 32, 48, 63, Teacher, 37 Wisdom, 3, 5, 11, 71, 82, 86, 120, 163,
Utmost East, 87, 48, 141, West 47, '

170 133
88, 140 Wise 'physician, 93, Book of, 154
Uzumasa, 148-50, [Hada, Israel] [Bible] .

Wonderful Doctrine, 71, 141, 149,

Vajra, 14, 64, 83, 88, 129, 132 156 [Fenshen, San-i], Image, 70
Vairochana, 90, 152 Kingdom, 123, Law, 36, 91, Light,
Veda, 47, 73, 86 38
Veil, 43, 65, 83-4, 115, 129, 135, World Healers, 16, 89, 109, 124, 140
Venice, 9, 15, 16, 21, 154 "World-honoured" 50, 98, Scrip-
Vera ikon, 70, 74 tures 91
Victory, 4, 21, 36, 39, 42, 83, 111, Wutaotze, 27, 29, 49, 50
118, 168 Wu-Ti, 40;i22
Vine, 32, 102, 143-4, 170
Virgin and Child, 103, 133, 135, 168, Xaca, Prince, 78, 125, 141
and [Fish], 133, 164, 168 Xavier, Francis 4, 96,-116, 125
Virgin Mary, 2, 83, 100, 128 Xerxes, (Ahaseurus), 97
Virtues personified, 15, 89, 164 X-Eay Vision, 155
Visions, 25, 27, 30ft; 35, 60, 67, 70,
74, 94, 105, 119, 124, 134, 143 Yakushi Nyorai, 2, 20, 24, 32, 4S-9,

Vista, 165 63,.86, 93,97,102, 153-4, 170

Vitality, 88, 168 Yakushi's-mon, 14, 63-4, [Crest]
Vivifying, 28, 64, 88 Yama, 24, 37
Votives, 35, 137, 151, 153, 166 Yamato, 54, 71, 127, 137, 150, 152
Yeh, 72, 78
Warning, 40 Yellow, Sea, 70, 159, Kobes, 114
Watkiug, talliing, 74, [Tao] [Hina]
Washing, 102, 137, [Shaka, Ohrist, Yemma, 24, 36-7, 98
Yakushi] Y€-on, 57, 64, 72-3,77, 112 [White
Water of Life, 100 Lotus]
Way, The, 3-5, 26-8, 47, 49, 64, 68, 72, Yoga, 59, 71, 90, 172, [Mikhjo, Union]
74-76, 94-5, 113, 132, 167 Yoshino, 54, 71
Weavers, 27, 141, 146-8 [Agai, Hada] Yiitien, 105, 121, 151 [Jade, Khoten]
Well of Healing, 45, [Israel, 149] Yuan Chwang, 7 [Huen Tsang]
Wen-tcheng, 26, 89, 102 [Tihet] Yuetchi, 27, 54, 67, 76-7, 79, 105, 107,
Western Heaven, 2, 44, 74, [Amida] 109-11, 116, 118-19, 122-2, 136, irB
" West-facing," 26 Yuima,65, 81, 114, 141, 143
Westminster, 8, 55 Yuima-kyo, 68, 77, 114
Whale, 36, 57, 136 [Fish] Yuzuf-phat, 123 [Joseph]
Wheel, 95, 151-2, 159, 164, [Rirabo] Yuzuf-zaia, 38, 109, 142, 149 Sculp- ;

Wheels, 88, 151 tures 78, [Gandara]

White Buddha, 168, Country 168,
Cranes, Herons, 33, 144, Elephant, Zechariah, 74, 127, 154
137, Faces, 87, [Fish], 136, Horse, Zen, 68
26-7, 168-70, Images, 87-8, [Kwan- Zendo, 59, 89, [San-i, Triune]
non] 168, Lotus 5, 27, 73, 112, 168, Zenmui, 106
Mulberry, 57, 73, 132, Kobe 42, 95 Zenkoji, 48, 70-1, 85, 96-7, 100, 119,
Temple, 167, Unicorn, 148 Nyorai, 141 [Messiah]
Whole Creation, 4, 29, 49, 57, 120 Zenshin, 24, 134, 153
Willow, 3, 16, 33, 67, 70, 92, 94-5, Zeus, 39
99, 100, 134 Zodiac, 20, 21, 30, 50, 151, 159
Wind, The, 46, 92, 168 Zoroaster, 38-9,^6,101, 108, 117-18,
Wind-bel's, 53 [Fish] 120, 122, 127

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