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 in the histories of Buddha and Cristna, and which have induced Mr. Bentley and others to imagine them of later dates than they are: for it is evident that very nearly the same relative positions of the Sun and Moon would be renewed every fresh cycle or Luni-solar period as it ran its course. Thus, like the Phœnix, they were eternally renewing themselves.

But though the sun and moon would have the same relative positions, the planets would differ in each of these cycles. Hence Mr. Bentley was induced to believe, that Cristna was first born in this last cycle: whereas he was, in fact, born in each of five preceding ones. His first birth was at the egress of Noah or Menu from the ark, which the Hindoos say took place when they suppose the sun entered Aries at the vernal equinox, and which they fix at 3101 years before Christ.

M. Loubère says that the Siamese date their civil year from the death of Sommono-Codom, 544 years before Christ. He, however, adds, “But I am persuaded that this epocha has quite another foundation, which I shall afterwards explain.” (P. 8.) This explanation we have already seen; and it proves that, though he understood the astronomy, he was not aware of the mystery. This epoch, not being like that of Jesus, from his birth or incarnation, but from his death, it seems to me that we shall have another Neros or cycle if we add 56 to the 544, the years of the life of Buddha. This we shall see presently.

M. Bailli professed to have discovered, by calculation, that on the 18th of February, 3102 years before the Christian æra, there was a very remarkable conjunction of the planets and an eclipse of the moon. This is the moment when the Brahmins say their Cali Yug began.

From the epochas and cycles explained by Mons. Cassini we may readily infer the mode which was adopted by Eusebius and the Christian fathers in settling the times of the festivals and of the births, &c., of John and Jesus. It is almost certain that they were indebted to the Sommono Codomites or Samaneans, noticed by Clemens Alexandrinus, as shewn above. All this dovetails perfectly into the astronomical theories of Mons. Dupuis; into what the learned Spaniard, Alphonso the Great, said,—that the adventures of Jesus are all depicted in the constellations; into what Jacob is reported to have said, that the fortunes of his family were read in the stars; and also into what Isaiah said, that the heavens were a book. This was really believed by some of the Cabalists, who divided the stars into letters.

I have sometimes entertained a suspicion, that the speech of Alphonso alluded to the Messiah of each Cycle, and that the Zodiacs of Esne and Dendera are of the nature of perpetual calendars, for one of the cycles of 600, or 608 years.

We must recollect that the likeness between the history of Hercules and Jesus Christ is so close that Mr. Parkhurst has been obliged to admit, that Hercules was a type of what the Saviour was to do and suffer. Now M. Dupuis has shewn the life of Hercules in the sphere in a manner which admits not of dispute; and Hercules, as it has also been shewn, is the Hericlo, the saviour 600.

The commentary on the Surya Siddhanta says, “The ayanansa (equinoctial point) moves eastward thirty times twenty (=600) in each Maha Yug”, 600. Again, “By the text, the ayana bhagana (revolution) is understood to consist of 600 bhaganas (periods) in a Maha Yug; but some persons say the meaning is thirty bhaganas only, and accordingly, that there are 30,000 bhaganas.” Again, “The Sacalya Sanhita states, that the bhaganas (revolutions) of the cranti