This investigation would most distinctly disprove the assertion, that God has selected a very small percentage of His creatures for objects of His care, and those who have charity towards all men would greatly rejoice thereat. Individually we cannot bear to eat, however hungry we may be, whilst we see others near us without food--our pleasure is heightened when we divide our luxuries with others; just so we believe it should be in religion--none should rejoice at the idea that he is one of the few that are to be saved, nor should anyone repine, as Jonah did, when he finds that the tender mercies of God are over all his works. To simplify the matter as far as possible, I have drawn up the following parallel between Buddhism and Christianity:-- [Illustration: 263] [Illustration: 264] [Illustration: 265] [Illustration: 266] [Illustration: 267] In the next chapter I propose to examine, as far as authorities will permit, the religion of the Persians--a nation intervening, to a great degree, between the old Aryan and the Shemitic races. CHAPTER VII. The Medo-Persians and Parsees. Artfulness of theologians. They systematically break the ninth commandment. Frauds in orthodoxy. A man may use false weights innocently, but is punished, nevertheless. In theology ignorance does not justify deceit. Case in trade. Professional blindness. A law for punishing adulteration of truth is wanted. Mosaism and Zoroaster. Parsees and Christians. Moses and Zoroaster. The ancient magi. The Persians. Conflicting ideas of God in Bible. The source of the Biblical theology. Cyrus. Inquiry into the authenticity of the Avesta. The book condemned. Account of the Medo-Persian faith from Herodotus. Period of introduction of the Devil to the Bible. Summary. Comparison and contrast. Introduction to next chapter.