These parallels might be given to an indefinite extent, as they appear in _Asiatic Researches_, by Sir William Jones; Upham’s _History and Doctrine of Buddhism_; Hardy’s _Manual of Buddhism_; numerous other ancient and modern writings on this subject; and the parallel facts presented by these authorities are admitted by the most distinguished Christian writers not a few. In regard to miracles it is thought best to say only a passing word. It is admitted by the ablest theologians of the orthodox schools that miracles are indispensable to establish the claim of a special supernatural revelation, and great reliance is made upon the miracles accredited to the Christian Christ; and yet we find other saviors and heroes credited not only with the same miracles substantially, but with a larger number of even more wonderful miracles. It would be easy to fill a large volume with the alleged miracles of Buddha and Chrishna, and Prof. Max Müller affirms that the Buddhistic miracles “surpass in wonderfulness the miracles of all other religions.” Zoroaster, Buddha, Osiris, Isis, and Horus all wrought miracles, even the raising of the dead; Serapis, Marduk, Bacchus, Esculapius, and Apollonius did the same; and the early Christian Fathers admitted the reality of heathen miracles, but very conveniently attributed them to the devil. In short, it may safely be affirmed that more wonderful and better-authenticated accounts of miracles are given of numerous other persons, both before and after the advent of the Christian Christ, than are given of his miracles in the Gospels. The Greeks were accustomed to say, “Miracles for fools,” and the Romans shrewdly said, “The common people like to be deceived—deceived let them be;” and even the Christian Father St. Chrysostom declared that “miracles are proper only to excite sluggish and vulgar minds; men of sense have no occasion for them.” The modern theological idea of proving the record by the miracle, and the miracle by the record, has become too transparent for even the most credulous.