Euergetes (246 B.C.), was administered with special regard to Indian studies. The monastic organisation of the Essenes in Palestine also very probably points to Buddhist influence. Again, although the Rigveda, which contains the groundwork of all Indian religions, may have been unknown in Nearer Asia, yet the Fire Worship of the Mazda religion at any rate reaches back to the time before the division between the Indian and Persian Aryans. Certain fundamental ideas, therefore, of the Fire Religion may through Persian influences on Nearer Asia have been known to the surrounding peoples. [171] As a matter of fact, the Mandaic religion contains much that is Indian. This is the less strange considering that the headquarters and centre of Mandaism was in Southern Babylonia; and the ancient settlements of the Mandæi, close to the Persian Gulf, were easily reached by sea from India. Moreover, from ancient times Babylonian trade went down to India and Ceylon. [172] Consequently it is by no means improbable that the many remarkable resemblances between the Babylonian and Indian religions rest upon mutual influences. Indeed, in one case the borrowing of a Mandaic idea from India can be looked upon as quite certain. The Lalita Vistara begins with a description of Buddha's ante-natal life in heaven. He teaches the Gods the "law," the eternal truth of salvation, and announces to them his intention of descending into the bosom of an earthly woman in order to bring redemption to mankind. In vain the Gods endeavour to hold him back and cling weeping to his feet: "Noble man, if thou remainest here no longer, this abode of heaven will be bright no more." He leaves them, however, a successor, and consecrates him solemnly to be the possessor of the future dignity of Buddha: "Noble man, thou art he who will be endowed after me with the perfect intelligence of a Buddha." [173] "Man" (Purusha) is thus here the usual name for the divine nature of Buddha destined for individual incarnations. It is also called the "great man" (Mahapurusha) or the "victorious lord" (Cakravartin). Here we have the original of the Mandaic "son of man," whom we meet with in the Jewish Apocalyptics (Daniel, Enoch, Ezra), a figure which plays so great a part in the primitive Gospel records of Christianity, and has called forth so many explanations. And the Elcesaitic Gnostics teach a like doctrine when they imagine the "son of man," or Christ, as a heavenly spirit and king of the world to come who became incarnate first in Adam, then in Enoch, Noah, Abraham, Isaac, Jacob and so on, in order finally to appear by a supernatural virgin-birth in the person of Jesus, and to illumine the dark earth by his true message of salvation. [174]