In time Jesus endeavoured to induce the magnates of Jerusalem to adopt his doctrine, and to trust in repentance for salvation rather than in sacrifice, but the enthusiast could not overcome the ritualists, and they at once began to weigh their power against the influence of Jesus upon the multitude. After a time the priests were convinced that supremacy rested with them, and the man who preached a religion of the heart, was sacrificed by the adherents of ceremonial. Such a fight is common, as we see around us. The Evangelicals and the Ritualists of to-day, resemble the followers of Jesus and of Moses. When the latter appeared in the guise of powerful Romanist rulers, they put down the former, but now when the former are the strongest, they endeavour to depress the latter. After the death, or the withdrawal of Jesus from public life--for we have no belief in the legends of his resurrection--considering that his apparent decease was a prolonged fainting fit, for had he been dead blood would not have followed a spear wound as it did--the disciples of Jesus spread his fame largely. Whilst Jesus was with them they clung to him; when he was no more, each man became a preacher, and then Christianity spread until it met with Buddhism in Egypt, and thus became developed in a peculiar direction. Then came the gospels, which made Jesus a second Sakya. Although we can readily conceive that Jesus, like his paltry successor, Joe Smith, the Mormon, captivated the minds of hundreds without performing any supernatural deed, and that his "elders" vastly increased the number of those who believed in him, yet it is clear, that ancient and modern theologians were and are anxious to establish the reality of the thaumaturgy attributed to Jesus, that they may appeal to it to demonstrate that he was the son of God, an incarnation of a portion of the creative mind--"the word," or _logos_, having the same relationship to Jehovah, the "I Am," the Self-Existent One, as Buddha, "the understanding" had to "Brahma," The Supreme One. Accepting this issue for the sake of argument, we affirm once again that, as the miracles of Sakya and of the son of Mary are equally unreliable, or equally true, Buddha was as much a true son of God as Christ was, or that Jesus was no more an incarnation of Jehovah, than Siddartha was of Brahma. Jehovah and Brahma being merely different names for the same great Being. That miracles are not necessary to the spread of a new faith, the history of modern Presbyterianism and Mormonism distinctly proves. For further remarks, we refer the reader to the article Miracle in the preceding volume. We will postpone to a subsequent page what we have to say respecting the asceticism of the Buddhists, and that which was prevalent in the early Christian church. For the present, we resume our account of Sakya Muni's teaching as described by St. Hilaire.