In Chapter XXXI. we have traced Christianity to Essenism. This may need a fuller explanation than we have yet devoted to this point, though we have stated several times we consider them essentially one. The Essenes had their "Exoteric" and their "Esoteric" doctrines. The latter, which seems to have included the incarnation atonement, trinity, and all the other Budhist doctrines as set forth in Chapter XXXII. (and now included in the term Christianity), they never published to the world. Hence Chapter XXXI. sets forth only their Exoteric doctrines. But as Philo, Milman, Tytler, and other eminent authors show they held all the doctrines of Budhism, we assume they were a Budhist sect Hence, when we speak of Christianity growing out of Budhism, in Chapter XXXII., we mean Budhism under the name of Essenism. We believe Christianity is from Essenism and Budhism both, because they are essentially one; and that Christianity is merely a continuation of Budhism as taught by the Essenian sect of Budhists. Hence we have sometimes used the term Essenism, and sometimes the term Budhism, as being the fountain head of Christianity. We have stated Christ may have been an Essene either by birth or by conversion. But our conviction now is, that he was one by birth. And we now think it probable that that portion of the Jewish nation which became known as Essenes sprang up in the Budhist school of Pythagoras, in Alexandria, in the second or third century before Christ, and thus became Essenian Budhists; i. e., a sect of Jewish Budhists who called themselves Essenes. And consequently, neither Christ nor his disciples made any changes in the Essenian religion, when they changed its name to Christianity, except to ingraft a few unimportant tenets borrowed from the principal Budhist sect We are now convinced that Essenism was complete Budhism, that Christ was born of Essene parents, and that no important changes were made by dropping the term Essenism, and adopting the term Christianity in its place. NOTE TO PAGE 178.