on MIRACLES, 



On Miracles; by J, D'Alwis, M. fe. A. 



The truth or error of a novel religions system is & 

 matter of such perplexing uncertainty, that the inquiring 

 mind is never inclined to accept new doctrines without as- 

 sign of * miraculous power* on the part of the propounder. 

 " Except ye see signs and wonders, ye will not believe,'" 

 said a great Teacher. Indeed there never was a teacher 

 of a new religion, from whom his hearers did not claim the 

 performance of Miracles as an evidence of truth* Moses 

 complained that the children of Israel did not believe him, 

 nor hearken unto his voice, until he gave them a s sign" 

 by the performance of miracles. So when Gotama pro- 

 claimed his supremacy by exclaiming settho h'amasmi 

 lokassa ( I am the greatest in the world'— it is probable 

 that the people sought for a ' sign,' especially as the 

 Tirthakas, who arose in opposition, exhibited powers 

 which seemed supernatural. Indeed it is stated that 

 Kevatta suggested to Gotama the necessity of working 

 miracles to satisfy the incredulous.* The Kevatta Sutta, 

 which we give at length in the Appendix, leads us to the 

 belief that the supremacy which he claimed was regarded 

 by Gotama solely in a moral and intellectual point of view* 



* It is indeed recorded that Gotama, anticipating this desire on 

 the part of the people, explained, in his first discourse, that his supre- 

 macy consisted in his achievement of supernatural knowledge. See 

 explanation in t^ie Vinaya, quoted in the Descriptive Catalogue, vol. ii> 

 p. 6. 



