CHRISTIAN RELIGION IN INDIA. 59 



There are many other legends, concerning a cer- 

 tain holy man, who seems to be meant for 'Sa'liva- 

 HANA ; but as the application is not so obvious, they 

 will be inserted in a distinct place by themselves. 



The followers of Budd'ha and Jin a, as well as the 

 followers of Brahma', claim Sa'liva'hana as their 

 own ; and in the Calpa-siitra-Calica, Sa'liva'hana, 

 as his name is generally written, is said to be a form 

 of J IN A, with the title of Sa'baca-pati, or Sra'ba- 

 CA-PATi. The followers of Gautama, the Bodhi- 

 'Szvata in Siam, and the Bur man Empire, called him 

 De'va-Tat, which is a corruption from De'Va-Tash- 

 t'a' or De'va-Twasht'a', the divine artist, or Tac- 

 shaca : and that it is so, is asserted fiom the Budclho,- 

 charitra in my possession, wherein he is called Vis'- 

 vacarma. They say, thas he was a collateral form, 

 or the brother of Budd'ha, and they are fully per- 

 suaded, that he is the same with Christ. Their 

 being made contemporaries, shews that through this 

 whole romance, there is an obvious allusion to the 

 wars and feuds between their followers in subsequent 

 ae:es. 



This singular mode of treating historical events, 

 is not peculiar to the Hindus ; for the Greeks seldom 

 distinguished between the tutelar deities, and their 

 disciples, associates or followers, who were called by 

 their titles. These tutelar deities were supposed to 

 lead their armies in an invisible manner, though they 

 sometimes appeared, and victory was always ascribed 

 to them. Thus the wars of the Muhamedans witli the 

 Spaniards, might be ascribed to MuhajMed, and .^t. 

 J A GO the champion oi' Spain, who led constantly her 

 armies, and destroyed very many Aloors ; hence he 



