saved in the ark, the last Avatara.

For Vaivas

wata was designated a prophet, and an Avatara,

although not an incarnate God. Avatars are continuations of one

The three first

subject, the pro

phecies of Enoch. In the first, Buddha the son of Máyá preaches repentance, and foretels the deluge; explaining that as the fall of man was a type of death, his translation to heaven should be a type of the resurrection and life eternal. This subject is explained, and continued in the second Avatar, under the symbol of the Amrita, or water of immortality, which the prophet ensures to all those who became regenerate and are born of the Gayata or Spirit. In the third is portrayed the final overthrow of Satan, at the end of the days, or present age. Here the prophet is depictured as Atlas* treading Satan under his feet, and supporting the world against all the machinations of the prince of darkness. The sixth represents the incarnate God, or this Buddha, as the divine Rama: the ninth Buddha the son of Jina the prince who was saved in the ark and the intervening Avatars represent the heroic actions of those patriarchs who opposed the growth of idolatry in the old world, so placed as

Eusebius records from Eupaternus that the Babylonians believed Enoch to be the great Atlas, the promoter by a new system of astrology, or what we call Astronomy.

to correspond with the events, without any regard to primogeniture, in the Avataras who performed them.

Nothing can be more easy than to reconcile the dates at which the several Buddhas appeared; although this author would persuade us that they all equally allude to the ninth Avatar, an idea perfectly European*. Buddha, like Budha, is a generic word; the former applicable to any person eminently gifted with prophetic knowledge, and as such applied to Swayambhava and the divine Rama, as prophets of the antediluvian world, and to Vaivaswata and Crishnu of the postdiluvian world. In the two former we trace Adam, and Enoch, under the epithets of Buddha, the son of the Selfcreated (having had no mortal parent); and Buddha the son of Máyá or divine delusion; elucidatory of their belief, that the Deity was actually incarnate in this Buddha. In the two latter, we cannot mistake Noah, and Moses, described as Buddha the son of Jina, who was born at the beginning of the fourth age, for the purpose of confounding the dæmons by continuing the race of man in the postdiluvian world: and Buddha called Crishnu (a corruption of Vishnu) and named the black

The Hindus term the first Buddha the son of the Selfcreated; the second the son of Máyá; the third the son of Jina; the fourth the son of Devica.

shepherd, to denote the transactions he had with the Egyptians, in whose country he was born. The miracles performed by him were during the middle of the third Calpa, or period of time answering to A. M. 2500, or thereabout. Those of Moses are stated by the Hebrews to have taken place immediately before he left Egypt: And the children of Israel were delivered A. M. 2513.

Lest it should be alleged that the foregoing are merely assertions, and that assertions are not proofs, we will proceed to examine the ground on which they are formed. It is universally known that even those authors, who insist that the Hindus have no knowledge antecedent to the deluge, and know nothing of the Buddha of the ninth Avatar, independent of the principal event of his life (the universal deluge) admit that the Puranas "contain the history of the world from the creation to the Buddha Avatara."

That the first Buddha was Adam, we learn from the following. "The third age being completely ended, Buddha finished his mortal career." This age ended with the year 900.

ing to the Hebrews, died A. M. 931:

Adam, accord

Alorus accord

ing to the Chaldeans died A. M. 928. Each was created, according to their several historians, in the year B. c. 4004; and this Buddha, according to the Hindus, in the year B. C. 4002.

The second Buddha, the incarnate God, could have been no other than Enoch. For it is recorded that in consequence of the Vedas being stolen (idolatry introduced), the Deity actually descended from his paradise to redeem mankind; that he was absent from Heaven a day and night of the Gods; and re-ascended to heaven, when the night of Brahma was completely ended. Enoch sojourned on earth 365 years. Here we read years for days. For it is expressly said, "a year of mortals is a day and night of the Gods, and regents of the universe." We have not only the period of his sojourn on earth, but of his birth and translation. He lived 365 years, and ascended to heaven at the close of the first night of Brahma; or immediately after the first thousandth year of the world expired. A thousand years of 360 days are equal to 986 years of 365 days and 6 hours; and 986-365 = 621. Enoch was born A. M. 623 *. This is the Buddha whom the astronomers of Varanes place in the third age, or from about A. M. 700 to A. M. 900; and whom the author of the Dubistan mentions as having commenced a glorious career ten years before the close of the third age answering to A. M. 890, or, more correctly to 890 prophetic years. This is about the time in which

* Vide Table V.

Apollodorus, who copies from Berosus, places the appearance of the Annadotus or fish-deity of the Chaldeans. This prophet being born towards the end of the second age, and translated in the beginning of the fourth, his exploits are very correctly placed by the astronomers, who speak in general terms, "during the third age." The more accurate author of the Dubistan fixes his career of glory at just ten years before the expiration of the third age of events the whole of which were glorious, some doubts may arise, relative to the one alluded to. We might suppose that he meant when the prophet (Enoch), according to Buxtorf, obtained the epithet of Ambassador of God; or when, according to Elmachinus, he measured the circular orb of heaven; or when, according to Bedavius, he received the sacred books from the Almighty; or when, according to St. Paul, he walked with God; and according to St. Jude, he prophesied of the destruction of the world. That the latter was the epoch alluded to by the author of the Dubistan, appears nearly certain from the date, ten years before the expiration of the last age, or 890 years from the creation. And Apollodorus, who copies from Berosus, states the appearance of the Annadotus after 88 Zapo were completed. A Lapos contains 10 years of 360 days each. The prophecy was made, according to this author, from