Topic: Bible Myths AND THEIR PARALLELS IN OTHER EARLIER RELIGIONS I

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Bible Myths

AND THEIR
PARALLELS IN OTHER RELIGIONS
BEING A COMPARISON OF THE
Old and New Testament Myths and Miracles
WITH
Those of nations of antiquity
CONSIDERING ALSO
THEIR ORIGIN AND MEANING

"He who knows only one religion knows none."—PROF, MAX Muller,

“ The same thing which is now called Christian Religion existed among the Ancients. They have begun to call Christian the true religion which existed before.”—St. Augustine.

“Our love for what is old. our reverence for what our fathers used, makes us keep still in the church, and on the very altar cloths, symbols which would excite the smile of an Oriental, and lead him to wonder why we send missionaries to his land, while cherishing his faith in ours."—James Bonwick.

RT I.

THE OLD TESTAMENT.

CHAPTER I.

THE CREATION AND FALL OF MAN.

The Old Testament commences with one of its most interesting myths, that of the Creation ami Fall of Man. The story is to be found in the first three chapters of Genesis, the substance of which is as follows:

After God created the “ Heavens ” and the “ Earth,” lie said : “ Let there be light, and there was light," and after calling the light Day, and the darkness Night, the first day’s work was ended.

God then made the “ Firmament,” which completed the second day’s work.

Then God caused the dry land to appear, which he called “ Earth,” and the waters he called Seas.” After this the earth was made to bring forth grass, trees, Ac., which completed the third day’s work.

The next things God created were the “Sun,”' “Moon" ami





 



cle, thus making day and night. (Sec Knight’s Ancient Art and Mythology. p. 59. and note.i The Buddhists anciently taught that the universe is composed of limitless systems or worlds, called mkivaUts.

They are scattered throughout space, and each sakwala has a sun and moon. (See Hardy: Buddhist Legends, pp. 80 and 87.)



“Stars," and after lie had set them in the Firmament, the fourth day’s work was ended.[1]

After these, God created great “ whales,” and other creatures which inhabit the water, also “ winged fowls.” This brought the fifth day to a close.

The work of creation was finally completed on the sixth day,1 when God made “beasts” of every kind, “cattle,” “creeping things,” and lastly “ man,” whom he created “ male and female,” in his own image.3

“ Thus the heavens and the earth were finished, and ail the host of them. And on the sen nth 4 day God ended his work which he laid made: and he rested on tlin seventh day, from all his work which he had made. And God blessed the seventh day, and sanctified it, because that in it he had reded from all his work which God created and made.”

After this information, which concludes at the third verse of Genesis ii., strange though it may appear, another account of the Creation commences, which is altogether different from the one we have just related. This account commences thus :

" These arc the generations of the heavens and the earth when they were created, in the day (not days) that the Lord God made the earth and the heavens.”

It then goes on to say that “ the Lord God formed man of the dust of the ground,”'1 which appears to be tbe first thing he made. After planting a. garden eastward in Eden,6 the Lord God put the man therein, "and out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food ; the Tree of Life' also in the midst of the garden, and the Tree of



 



4   The number seven was sacred among almost every nation of antiquity. (See ch. ii.)

5    According to Grecian Mythology, the God Prometheus created men, in the image of the gods, out of clay (see Bulfinch: The Age of Fable, p. 25; and Goldzhier: Hebrew Myths, p. 373), and the God Ilephaistos was commanded by Zeus to mold of clay the figure of a maiden, into which Athene, the dawn-goddess, breathed the breath of life. This is Pandora—the gift of all the gods—who is presented to Epimetheu9. (See Cox: Aryan Myths, vol. ii., p. 208.)

• “What man is found such an idiot as to suppose that God planted trees in Paradise, in Eden, like a husbandman.” (Origen : quoted in Mysteries of Adoni, p. 176.) “There is no way of preserving the literal sense of the first chapter of Genesis, without impiety, und attributing things to God unworthy of him.” (St. Augustine.)

7 “ The records about the ‘ Tree qf L\fe1 are



 



Knowledge of good and evil. And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads.” These four rivers were called, first Pison, second Gihon, third Hiddekel, and the fourth Euphrates.’

After the “Lord God” had made the “Tree of Life,” and the “ Tree of Knowledge,” he said unto the man :

"Of every tree of the garden thou inayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatesl thereof thou shall surely die." Then the Lord God, thinking that it would not be well for man to live alone, formed—out of the ground—"every beast of the field, and every fowl of the air; and brought them unto Adam to see what, he would call them, and whatever Adam called every living creature, that was the name thereof.”

After Adam had given names to “ all cattle, and to the fowls of the air, and to every beast of the field,” “ the Lord God caused a deep sleep to fall upon Adam, and he slept, and he (the Lord God) took one of his (Adam’s) ribs, and closed up the flesh instead thereof.

" And of the rib, which the Lord God had taken from man, made he a woman, and brought her unto Adam.” “ And they were both naked, the man and his wife, and they were not ashamed.”

After this everything is snpposed to have gone harmoniously, until a serpent appeared before the woman%—who was afterwards called Eve—and said to her:

“ Hath God said, Ye shall not eat of every tree of the garden f”

The woman, answering the serpent, said :

“ We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, lest ye die."

the eublimest proofs of the unity and continuity of tradition, and of its Eastern origin. The earliest records of the most ancient Oriental tradition refer to a ‘ Tree of Life' which was guard- ' ed by spirits. The juice of the fruit of this sacred tree, like the tree itself, was called Soma in Sanscrit, and Haoina in Zend; it was revered as the life preserving essence.'’ (Bunsen: Keys of St. Peter, p. 414 )

1             “ According to the Persian account of Paradise, four great rivers came from Mount Al- borj; two are in the North, and two go towards the South. The river Arduisir nourishes the Tree of Immortality. the Holy Horn. ’ ’ (Stiefel- hagen: quoted in Mysteries of Adorn p. 149.) “ According to the Chinese myth, the waters of
 
the Garden of Paradise issue from the fountain of immortality, which divides itself into four rivers.” (Ibid., p. 150, and Prog. Relig. Ideas, vol. i., p. 210.) The Hindoos call their Moimt Mern the Paradise, out of which went four rivers. (Anacalypsis, vol. i., p. 357.)

2According to Persian legend, Arimanes, the EvilSpirit, by eating a certain kind of fruit, transformed himself into a serpent, and went gliding about on the earth to tempt human beings. His Devs entered the bodies of men and produced all manner of diseases. They entered into their minds, and incited them to sensuality, falsehood, slander and revenge. Into every department of the world they introduced discord and death.
 

Whereupon the serpent said to her:


“ Yc shall not surely die ” (which, according to the narrative, was the truth).

lie then told her that, upon eating the fruit, their eyes would he opened, and that they would be as gods, knowing good from evil.

The woman then looked upon the tree, and as the fruit was tempting, “she took of the fruit, and did eat, and gave also unto her husband, and he did eat.” The result was not death (as the Lord God had told them), but, as the serpent had said, “ the eyes of both were opened, and they knew they were naked, and they 4tewed tig leaves together, and made themselves aprons.”

Towards evening (i. e., “ in the cool of the day ”), Adam and his wife “ heard the voice of the Lord God walking in the garden," and being afraid, they hid themselves among the trees of the garden. The Lord God not finding Adam and his wife, said : “ Where art thou ?” Adam answering, said : “ I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself.”

The “ Lord God ” then told Adam that he had eaten of the tree which he had commanded him not to eat, whereupon Adam said: “ The woman whom thou gavest to be with me, she gave me of the tree and I did eat.”

When the “ Lord God ” spoke to the woman concerning her transgression, she blamed the serpent, which she said “ beguiled ’’ her. This sealed the serpent’s fate, for the " Lord God ” cursed him and said :

“Upon tliv belly shalt thou vo, and dust shalt thou eat all the days of thy life.”[2]

Unto the woman the " Lord God ” said :

“I will greatly multiply thy sorrow, and thy conception; in sorrow thou shall bring forth children, aud thy desire shall be to thy husband, and he shall rule over thee."

Unto Adam lie said :

“ Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake: in sorrow shall thou eat of it all the days of thy life. Thorns also, and thistles shall it bring forth to thee; and thou shalt cat (lie herb of the field. In the sweat of thy face shall thou eat bread, till thou return unto the ground, for out of it mist thou taken: for dust thou art, and unto dust shall thou return. ”



 



reflect unpleasantly upon the wisdom of such a God as Jehovah is claimed to be, as well as upon the ineffectualness of his first curse I



The “ Lord God ” then made coats of skin for Adam and his wife, with which he clothed them, after which he said:

“Behold, the man is become as one of us,' to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever ” (he must be sent forth from Eden).

" So he (the Lord God) drove out the man (and the woman); and ho placed at the east of the garden of Eden, Cherubinis, and a flaming sword which turned every way, to keep the way of the Tree of Life.”

Tims ends the narrative.

Before proceeding to show from whence this legend, or legends, had their origin, we will notice a feature which is very prominent in the narrative, and which cannot escape the eye of an observing reader, L e., the two different and contradictory accounts of the creation.

The first of these commences at the first verse of chapter first, and ends at the third verse of chapter second. The second account commences at the fourth verse of chapter second, and continues to the end of the chapter.

In speaking of these contradictory accounts of tho Creation, Dean Stanley says :

“It is now clear to diligent students of the Bible, that the first and second chapters of Genesis contain two narratives of the Creation, side by side, differing from each other in most every particular of time and place and order.”4

Bishop Colenso, in his very learned work on the Pentateuch, speaking on this subject, says :

“The following are the most noticeable points of difference between the two cosmogonies ;

“ 1. In the first, the earth emerges from the waters and is, therefore, saturated with moisture,[3] [4] [5] In the second, the 'whole face of the ground’ requires to be

moistened.1



 



their day attempted, and each hare totally and deservedly failed. One is the endeavor to wrest the words of the Bible from their natural meaning, and force it toe/wtk the language ofsc'anct” After speaking of the earliest known example, which was the interpolation of the word ''not ” in Leviticus xi. 6, he continues : “This is the earliest instance of the falsification of Scripture to meet the demands of science; and it lias been followed in later times by the various efforts which have been made to twist tbeearlierchap- tersof the book of Genesis into apparent agree inent with the last results of geology—representing days not to be days, morning and evening not to he morning aud evening, the deluge not to be the deluge, and the ark not to be the ark.”

s Gen. i. 9. 10.

* Gen. ii. b.



1  Gen. i. 20, 24, 26.

2  Gen. ii. 7, 9.

* Gen. i. 20.

4 Gen. ii. 19.

6 Gen. i. 27.

9 Gen. ii. 7: ill. 22. T Gen. i. 28.

8 Gen. ii. 8,15,

* Gen. i. 28.
 
“2. In the first, the birds and the beasts are created before man.' In the second, man is created before the birds and the beasts.*

“ 3. In the first, ‘ all fowls that fly ’ are made out of the waters,3 In the second • the fowls of the air ’ are made oat of the ground.*

“4. In the first, man is created in the image of God.6 In the second, man is made of the dust of the ground, aud merely animated with the breath of life; and it is only after his eating the forbidden fruit that ‘ the Lord God said, Behold, the man has become as one of us, to know good and evil.’6

“5. In the first, man is made lord of the whole earth.' In the second, he is merely placed in the garden of Eden, ‘ to dress it and to keep it.’8

“6. In the first, the man and the woman are created together, as the closing and completing work of the whole creation,—created also, as is evidently implied, in the same kind of way, to be the complement of one another, and, thus created, they are blessed together.•

“ In the second, the beasts and birds are created between the man and the woman. First, the man is made of the dust of the ground; he is placed by himself in the garden, charged with si solemn command, and threatened with a curse if he breaks it; then the beasts and birds are made, and the man gives names to them, and, lastly, after all this, the woman is made out of one of his ribs, but merely as a helpmate for the man.[6] [7]

“The fact is, that the second account of the Creation," together with the story of the Fall,[8] is manifestly composed by a different writer altogether from him who wrote the first.'[9]

“ This is suggested at once by the circumstance that, throughout the first narrative, the Creator is always spoken of by the name Elohim (God), whereas, throughout the second account, as well as the story of the Fall, he is always called Jehovah Elohim (Lord God), except when the writer seems to abstain, for some reason, from placing the name Jehovah in the mouth of the serpent.[10] [11] This accounts naturally for the above contradictions. It would appear that, for some reason, the productions of two pens have been here united, without any reference to their inconsistencies.”[12]

Dr. Kaliseh, who does his utmost to maintain—as far as his knowledge of the truth will allow—the general historical veracity of this narrative, after speaking of the first account of the Creation, says:

“ But now the narrative seems not only to pause, but to go backward, The grand and powerful climax seems at once broken off, and a languid repetition appears to follow. Another cosmogony is introduced, which, to complete the perplexity, is, in many important features, in direct contradiction to the former.

“ It would be dishonesty to conceal these difficulties. It would be weakmindedness and cowardice. It would be flight instead of combat. It would be an ignoble retrea'. instead of victory. We confess there is an apparent dissonance.”"



Dr. Knappert says :[13] [14]

“ The account of the Creation from the hanil of the Priestly a\tth/>r is utterly different from the other narrative, beginning at the fourth verse of Genesis ii. Here we are told that God created Heaven and Earth in six days, and rested on the seventh day, obviously with a view to bring out the holiness of the Sabbath in a strong light.”

Now that we have seen there arc two different and contradictory accounts of the Creation, to be found in the first two chapters of Genesis, we will endeavor to learn if there is sufficient reason to believe they are copies of more ancient legends.

We have seen that, according to the first account, God divided the work of creation into six days. This idea agrees with that of the ancient Persians.

The Zend-Avesta—the sacred writings of the Parsecs—states that the Supremo being Ahuramazda (Onriuzd), created the universe and man in six successive periods of time, in the following order: First, the Heavens; second, the Waters; third, the Earth ; fourth, the Trees and Plants ; fifth, Animals ; and sixth, Man. After the Creator had linished his work, he rested.[15]

The A vesta account of the Creation is limited to this announcement, but we find a more detailed history of the origin of the human species in the book entitled Bundehesh, dedicated to the exposition of a complete cosmogony. This book states that Ahuramazda created the first man and women joined together at the back. After dividing them, he endowed them with motion and activity, placed within them an intelligent soul, and bade them “ to be humble of heart; to observe the law ; to be pure in their thoughts, pure in their speech, pure in their actions.” Thus were born Mashya and Mashydna, the pair from which all human beings arc descended.3

The idea brought out in this story of the first human pair having originally formed a single androgynous being with two faces, separated later into two personalities by the Creator, is to be found in the Genesis account (v. 2). “Male and female created he them, and blessed them, and named their name Adam.” Jewish tradition in the Targum and Talmud, as well as among learned rabbis, allege that Adain was created man and woman at the same time, having two faces turned in two opposite directions, and that the Creator separated the feminine half from him, in order to make of her a distinct person.*

The ancient Etruscan legend, according to Delitzsch, is almost the same as the Persian. They relate that God created the world in six thousand years. In the first thousand he created the Heaven and Earth ; in the second, the Firmament; in the third, the Waters of the Earth ; in the fourth, the Sun, Moon and Stars ; in the fifth, the Animals belonging to air, water and land ; and in the sixth, Man alone.[16]

Dr. Delitzsch, who maintains to the utmost the historical truth of the Scripture story in Genesis, yet says:

“ Whence comes the surprising agreement of the Etruscan and Persian legends with this section ? How comes it that the Babylonian cosmogony in Berosus, and thePhamician in Sanchoniathon, in spite of their fantastical oddity, come in contact with it in remarkable details ?”

After showing some of the similarities in the legends of these different nations, he continues :

“ These are only instances of that which they have in common, tor such an account outside of Israel, we must, however, conclude, that the author of Genesis i. has no vision before him, but a tradition,”[17]

Yon Bolden tells us that the old Chaldcean cosmogony is also the same.[18] [19]

To continue the Persian legend; we will now show that according to it, after the Creation man was tempted, and fell. Kalisch ‘ and Bishop Colenso[20] tell us of the Persian legend that the first couple lived originally in purity and innocence. Perpetual happiness was promised them by the Creator if they persevered in their virtue. But an evil demon came to them in the form of a serpent, sent by Ahriman, the prince of devils, and gave them fruit of a wonderful tree, which imparted immortality. Evil inclinations then entered their hearts, and all their moral excellence was destroyed. Consequently they fell, and forfeited the eternal happiness for which they were destined. They killed beasts, and clothed themselves in their skins. The evil demon obtained still more perfect power over their minds, and called forth envy, hatred, discord, and rebellion, which raged in the bosom of the families.

Since the above was written, Mr. George Smith, of the British Musenm, lias discovered cuneiform inscriptions, which show conclusively that the Babylonians had this legend of the Creation and


Fall of Man, some 1,500 years or more before the Hebrews heard of it.[21] The cuneiform inscriptions relating to the Babylonian legend of the Creation and Fall of Man, which have been discovered by English archaeologists, are not, however, complete. The portions which relate to the Tree and Serpent have not been found, but Babylonian gem engravings show that these incidents were evidently a part of the original legend.'1 The Tree of Life ill the Genesis account appears to correspond with the sacred grove of Anu, which was guarded by a sword turning to all the four points of the compass.[22] [23] [24] A representation of this Sacred Tree, with “ attendant     cherubimf

copied from an As Syrian cylinder, may be seen in Mr. George Smith’s “ Chaldean

Account of Genesis.'”

Figure Iso. 1, which we have taken from the same work,[25] shows the tree of knowledge, fruit, and the serpent. Mr. Smith says of it:

“ One striking and important specimen of early type in the British Museum collection, has two figures sitting one on each side of a tree, holding out their hands to the fruit, while at the back of one (the woman) is scratched a serpent. AVe know well that in these early sculptures none of these figures were chance devices, but all represented events, or supposed events, and figures in their legends; thus it is evident that a form of the story of the Fall, similar to that of Genesis, was known in early times in Babylonia.”[26]

This illustration might be used to illustrate the narrative of Genesis, and as Friedrich Delitzsch has remarked (G. Smith’s Chaldaisehe Genesis) is capable of no other explanation.

M. Renan does not hesitate to join forces with the ancient commentators, in seeking to recover a trace of the same tradition among the Fhenieians in the fragments of Snnchoniathon, translated into Greek by Philo of Byblos. In fact, it is there said, in speaking of the first human pair, and of ^Eori, which seems to be the translation of Ilavvdh (in Pheniciiin





 



evil, the fall of the angels, the wickedness of the serpent, &c. Such points as these are included in the cuneiform narrative.'’ (Smith: Chaldean Account of Genesis, pp. 18, 14.)

8 Smith: Chaldean Account of Genesis, p. 88.

4     Ibid. p. 89.

8 Ibid. p. 91.



llavath) and stands in her relation to the other members of tlie pair, that this personage “ has found out how to obtain nourishment from the fruits of the tree.”

The, idea of the Edenie happiness of the first human beings constitutes one of the universal traditions. Among the Egyptians, the terrestial reign of tiie god Ha, who inaugurated the existence of the world and of human life, was a golden age to which they continually looked back with regret and envy. Its “ like has never been seen since.”

The ancient Greeks boasted of their “ Golden Age,” when sorrow and trouble were not known. Hesiod, an ancient Grecian poet, describes it tints:

“Men lived like Gods, without vices or passions, vexation or toil. In happy companionship with divine beings, they passed their days in tranquillity and joy, living together iu perfect equality, united by mutual confidence and love. The earth was more beautiful titan now, and spontaneously yielded an abundant variety of fruits. Human beings and animals spoke the same language and conversed with each other. Men were considered mere boys at a hundred years old. They had none of the infirmities of age to trouble them, and when they passed to regions of superior life, it was in a gentle slumber.”

In the course of time, however, all the sorrows and troubles came to man. They were cttttsed by inquisitiveness. The story is as follows : Epimetheus received a gift from Zeus (God), in the form of a beautiful woman (Pandora).

“ She brought with her a vase, the lid of which was (by the command of God), to remain closed. The curiosity of her husband, however, tempted him to open it, and suddenly there escaped from it troubles, weariness and illness from which mankind was never afterwards free. All that remained was hope.” [27]

Among the Thibetans, the paradisiacal condition was more complete and spiritual. The desire to eat of a certain sweet herb deprived men of their spiritual life. There arose a sense of shame, and the need to clothe themselves. Necessity compelled them to agriculture; the virtues disappeared, and murder, adultery and other vices, stepped into their place."

The idea tlmt the Eall of the human race is connected with agriculture is found to be also often represented in the legends of the East African negroes, especially in the Calabar legend of the Creation, which presents many interesting points of comparison with the biblical story of the Fall. The first human pair arc called by a bell at meal-times to Abasi (the Calabar God), in heaven; and in place of the forbidden tree of Genesis are put agriculture



 



a Kalisch’s Com. vol. i. p. 64.



 



and propagation, which Abasi strictly denies to the first pair. The Fall is denoted by the transgression of both these commands, especially through tin; use of implements of tillage, to which the woman is tempted hv a female friend wlm is given to her. From that moment man fell am! Iwrame mortal, so that, as the I!ihle story has it, lie can eat bread only in the sweat of his face. There agriculture is a curse, a fall from a more perfect stage to a lower and imperfect one.'

J)r. Kalisch, writing of the Garden of Kden, says:

“ The Paradise is no exclusive feature of the early history of the Hebrews. Must of the ancient nations hare similar nnrrutirts atm at a Int/ipy abtnh. irtiich care dues nut approach, and which re-echots with the sounds of the panst bliss.'"[28] [29]

The Persians supposed that a region of bliss and delight called lledm, more beautiful than all the rest of the world, traru'set n,j a mighty rirer, was the original abode of the first men, before they were tempted by the evil spirit in the form of a serjnmt, to partake of the fruit of the forbidden tree Horn,[30]

Dr. Dulitzscli, writing of the Persian legend, observes:

" Innumerable iittonrtniits of the Holy One keep watch against the attempts of Ahriman, over the tree Hunt, which contains in itself the power of the resurrection.[31]

The ancient Greeks had a tradition concerning the “Islands of the Blessed,” the ‘‘ Elysium,” on the borders of the earth, abounding in every charm of life, and the “Garden of the Jlesperidcs,” the Paradise, in which grew a tree bearing the golden tipples of Immortality. It was guarded by three nymphs, and a Serpent, or I >rngon, the over-watchful Ltidon. It was one of the labors of Hercules to gather some of these apples of life. "When lie arrived there lie found the garden protected by a J)ra<jon. Ancient medallions represent a tree with a serpent twined around it. Hercules has gathered an apple, and near him stand the three nymphs, called Hespcrides.* This is simply a parallel of the Eden myth.

The Rev. JUr. Falter, speaking of Jhrrnhs, says:

“On tlio Sphere he is represented in the act of contending with the Serpent, the head of which is placed under his foot : and this Serpent, we are told, is that which guarded the tree with golden fruit in the midst of the garden of the 1 lesper- ides. But the garden of the Hespcrides mis none >>tlu r than, the garth u of Pum- disc; consequently the serpent of that warden. the head of which is crushed beneath the heed of Hercules, and which itself is described as eneirelimr with its folds the trunk of the mysterious true, must necessarily be a transcript of that (serpent whose form was assumed by'the tempter of our first parents. We may observe the same ancient tradition in the Phoenician fable representing Ophion or Ophioneus.

And Professor Fergusson says :

?" Jl-rculex’ adventures in the garden of the Ilesperides, is the Pagan form of the myth that most resembles the precious Serpent-guarded fruit of the Garden of Eden, though the moral of the fable is so widely different.”8

The ancient Egyptians also had the legend of the “ Tree of Life." It is mentioned it) their sacred hooks that Osiris ordered the names of some souls to be written on this “ Tree of Life,” the fruit of which made those who ate it to become as gods.[32] [33] [34] [35]

Among tlie most ancient traditions of the Hindoos, is that of the ‘ Tree of Life ”—called Sdm.a in Sanskrit—tlie juice of which imparted immortality. This most wonderful tree was guarded by spirits.*

Still more striking is the Hindoo legend of the “Elysium” or “ Paradise,” which is as follows :

“ In the sacred mountain Meru, which is perpetually' clothed in the golden rays of the Sun, and w hose lofty' summit reaches into heaven, no sinful man

can exist, It is guarded by a dreadful dragon. It is adorned with many' celestial plants and trees, and is watered by four rivers, w hich thence separate and flow to the four chief directions.”5

Tlie Hindoos, like the philosophers of tlie Ionic school (Thales, for instance), held water to be the first existing and all-pervading principle, at the same time allowing tlie co-operation and influence of an immaterial intelligence in the work of creation.8 A Yedic poet, meditating on the Creation, uses the following expressions :

“ Nothing that is was then, even w’hat is not, did not exist then." “There was no space, no life, and lastly there was no time, no difference between day and night, no solar torch by'which morning might have been told from evening.” “ Darkness there was, and all at first was veiled in gloom profound, as ocean without light.”’

The Hindoo legend approaches very nearly to that preserved in the Hebrew' Scriptures. Thus, it is said that Siva, as the Supremt Being, desired to tempt Brahma (who had taken human form, and was called Swayambhura—son of the self-existent), and for this object he dropped from heaven a blossom of the sacred Jig tree.



 



5Colcnso: The Pentateuch Examined, vol. iv. p. 153.

“Buckley: Cities of the Ancient World, p 148.

7 Muller: Hist. Sanskrit Literature, p. 559.



Swayambhnra, instigated by liis wife, Satarupa, endeavors to obtain this blossom, thinking its possession will render him immortal and divine; but when he lias sueceeded in doing so, he is cursed by Siva, and doomed to misery and degradation.[36] [37] The sacred Indian tig is endowed by the Brahmins and the Buddhists with mysterious significance, as the ‘‘ Tree of Knowledge ” or “ Intelligence.'”

There is no Hindoo legend of the Creation similar to the I’er- sian and Hebrew accounts, and Ceylon was never believed to have been the Paradise or home of our first parents, although such stories arc in circulation.[38] The Hindoo religion states—as we have alrea<ly seen—Mount Meru to be the Paradise, out of which went four nee ns.

We have noticed that the “Gardens of Paradise" are said to have been guarded by Dragons, and that, according to the Genesis account, it was Cherubim that protected Eden. This apparent difference in the legends is owing to the fact that we have come in our modern times to speak of Cherub as though it were an other name for an Angel. But the Cherub of the writer of Genesis, the Cherub of Assyria, the Cherub of Babylon, the Cherub of the entire Orient, at the time the Eden story was written, was not at all an Angel, but an animal, and a mythological one at that. The Cherub had, in some eases, the body of a lion, with the bead of an other animal, or a man, and the wings of a bird. In Ezekiel they have the body of a man, whose head, besides a human countenance, has also that of a Lion, an Ox and an Eagle. They are provided with four wings, and the whole body is spangled with innumerable eyes. In Assyria and Babylon they appear as winged bulls with human faces, and are placed at the gateways of palaces and temples as guardian genii who watch over the dwelling, as the Cherubim in Genesis watch the “ Tree of Life.”

Most Jewish writers and Christian Fathers conceived the Cherubim as Angels. Most theologians also considered them as Angels, until Miehaeiis showed them to be a mythological animal, a poetical creation.*



 



“bridge of Adima” which he speaks, of as connecting the island of Ceylon with the mainland, is called •* Rama’s bridge : ” and the “Adam’s footprints” are called “Buddha's footprints.” The Portuguese, who called the mountain Pico d'Adania (Adam’s Peak), evidently invented these other uanies. (See Maurice’s Hist. Hindustan, vol. i. pp. 361, 3C2, and vol. ii. p. 242).

* See Smith’s Bible Die. An. “ Cherubim.” and Lenonuant's Beginning of History, ch. Hi.



We see then, that our Cherub is simply a Dragon.

To continue our inquiry regarding the prevalence of the Eden- myth among nations of antiquity.

The Chinese have their Age of Virtue, when nature furnished abundant food, and man lived peacefully, surrounded by all the beasts. In their sacred books there is a story concerning a mysterious garden, where grew a tree bearing “ apples of immortality,'’ guarded by a winged serpent, called a Dragon. They describe a primitive age of the world, when the earth yielded abundance of delicious fruits without cultivation, and the seasons were untroubled by wind and storms. There was no calamity, sickness, or death. Men wore then good without effort; for the human heart was in harmony with the peacefulness and beauty of nature.

The Golden Age ” of the past is much dwelt upon by their ancient, commentators. One of them says :

“All places were (hen equally the native county of every man. Flocks wandered in the Helds without any guide; Birds tilled the air with their melodious voices; and the fruits grew of their own accord. .Men lived pleasantly with the animals, and all creatures were members of the .same family. Ignorant of evil, man lived in simplicity and perfect innocence."

Another commentator says:

“In the first age of perfect purity, all was in harmony, and the passions did not occasion the slightest, murmur. Man, united to sovereign reason within, conformed lii.s outward actions to sovereign justice. Far from all duplicity and falsehood, his soul received marvelous felicity from heaven, and the purest delights from earth.”

Another says:

“ A delicious garden refreshed with zephyrs, and planted with odoriferous trees, was situated in the middle of a mountain, which was the avenue of heaven. Tiie waters that moistened it flowed from a source called the ‘ Fountain of Immortality.’ lie who drinks of it never dies. Thence flowed four rivers. A Golden lliver, betwixt the South aud East, a lied Hirer, between the Xorth and East, the, lliver of the Lamb between the .North and West.”

The animal Maiming guards the entrance.

Partly by an undue thirst for knowledge, and partly by increasing sensuality, and the seduction of woman, man fell. Then passion and lust ruled in the human mind, and war with the animals began. In one of the Chinese sacred volumes, called the Chi-King, it is said that:

“All was subject to man at first, but a woman threw us into slavery. The wise husband raised up a bulwark of walls, but the woman, by an ambitious desire of knowledge, demolished them. Our misery did not come from heaven, but from, a woman. She lost the human race. Ah, unhappy Poo See ! thou kindled (he fire that consumes ns, smd which is every ilay augmenting. Our misery lias lasted many ages. Thc tcorldislo.il. Vice ovcrtlows all things like a mortal poison.”[39] [40]

Thus wo see that the Chinese are no strangers to the doctrine of original sin. It is their invariable belief that mail is a fallen being; admitted by them from time immemorial.

The inhabitants of JLvhujascar had a legend similar to the Eden story, which is related as follows:

“ The first man was created of the dust of the earth, and was placed in a Harden, when-he was subject to none of the ills which now alfcct mortality; he was also free from all bodily appetites, and though surrounded by delicious fruit and limpid streams yet felt no desire to taste of the fruit or to quail the water 'I'he Creator, had, moreover, strirth) forbid him either to eat or to drink. The great enemy, however, came to him. and painted to him, in glowing colors, the sweetness of the apple, and the lusciousness of the date, and the succulence of the orange.”

After resisting the temptations for a while, he at last ate of the fruit, and consequently fell?

A legend of the Creation. similar to the Hebrew, was found by Mr. Ellis among the Tahitians, and appeared in his “ Polynesian Researches." It is as follows :

After Tnarao had formed the world, he created man out of artea, red earth, which was also the food of man until bread was made. Taarao one day called for the man by name. 'When he came, lie caused him to fall asleep, and while he slept, lie took out one of his ivi, or bones, and with it made a woman, whom he gave to the man as his wife, and they became the progenitors of mankind. The woman's name was which signifies a bone.[41] [42]

The prose Edda. of the ancient -Scanitinacians, speaks of the “Golden Ago" when all was pure and harmonious. This age lasted until the arrival of woman out of Jotunheim—the region of the giants, a sort of “ land of Rod "—who corrupted it.*

In the annals of the Me-rirans, the first woman, whose name was translated by the old Spanish writers, “ the woman of our flesh,'’ is always represented as accompanied by a great male serpent, who seems to be talking to her. Some writers believe this to be the temjtter speaking to the primeval mother, and others that it is intended to represent the father of the human race. This .Mexican Eve is represented on their monuments as the mother of twins.5



 



* See Mallet's Northern Antiquities, p. 409.

5   See Barin»i Gould's Legends of the Patriarchs: Squire’s Serpent Symbol, p. 161. and Wake’s Phallisui in Ancient Religion-, p. 41.



 



Mr. Franklin, in his “ Buddhists and Jeyncs,” says :

“A striking instance is recorded by the very intelligent traveler (Wilson), regarding a representation of the Fall of onr first parents, sculptured in the magnificent temple of Ipsambul, in Nubia. lie says that a very exact representation of Adam ami Eve in the garden of Eden is to be seen in that cave, and that the K-rpent climbing round the tree is especially delineated, and the rvhole subject of the tempting of our first parents most accurately exhibited.”1

Nearly the same thing was found by Colonel Coombs in the {?south of India. Colonel Tod, in bis ‘‘Hist. Rajapout-ana, ” says:

"A drawing, brought by Colonel Coombs from a sculptured column in a cave- temple in the South of India, represents the first pair at the foot of the ambrosial tree, and a serpent entwined among the heavily-laden houghs, presenting to them some of the fruit from his mouth. The tempter appears to be at that part of his discourse, when

‘-------- hie words, replete with guile,

Into tier heart, too easy entrance won:

Fixed on the fruit she gazed.’

“ This is a curious subject to he engraved on an ancient Pagan temple.’”1

So the Colonel thought, no doubt, but it is not so very curious

work of Mont- faucon,3 repre-
 
after all. It is
the same myth
which we have
found—with but
such small vari-
ations only as
time and circum-
stances may be
expected to pro-
duce — among
different nations,
in both the Old
and New "Worlds.

Fig. No. 2,
taken from the
feet being, and
what he once
 
is now only
 
sents one of
these ancient
Pagan sculp-
tures. Can any
one doubt that it
is allusive to the
myth of which
we have been
treating in this
chapter ?

That man
was originally
created a per-
broken remnant
piece of mythol-
 
a fallen and
was, we have seen to be a
ogy, not only unfounded in fact, but, beyond intelligent question,
proved untrue. What, then, is the significance of the exposure
of this myth ? What does its loss as a scientific fact, and as a por-
tion of Christian dogma, imply ? It implies that with it—although
many Christian divines who admit this to be a legend, do not,
 
of
 
1 Quoted by Higgins : Anacalypsis, vol. i. 3 Tod's Hist. Kaj., p. 581, quoted by Hig-
P* 403.                                                  gins: Anacalypsis, vol. i. p. 404.

8 L’Antiquite Expliquco, vol. i.
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 




or do not profess, to see it—must fall the whole Orthodox scheme, for upon this myth the theology of Christendom is built. The doctrine of the inspiration of the Scriptures, the Fall of man, his total depravity, the Incarnation, the Atonement, the devil, hell, in fact, the entire theology of the Christian church, falls to pieces with the historical inaccuracy of this story, for upon it is it built; 'tis the foundation of the whole structure.[43]

According to Christian dogma, the Incarnation of Christ Jesus had become necessary, merely because he had to redeem the evil introduced into the world by the Fall of man. These two dogmas cannot be separated from each other. If there was no Fall, there is no need of an atonement, and no Redeemer is required. Those, then, who consent in recognizing in Christ Jesus a God and Redeemer, and who, notwithstanding, cannot resolve upon admitting the story of the Fallot man to bo historical, should exculpate themselves from the reproach of inconsistency. There are a great number, however, in this position at the present day.

Although, as we have said, many Christian divines do not, or do not profess to, see the force of the above argument, there are many who do ; and they, regardless of their scientific learning, cling to these old myths, professing to believe them, well knowing what must follow with their fall. The following, though written some years ago, will serve to illustrate this style of reasoning.

The Bishop of Manchester (England) writing in the “ Manchester Examiner and Times,” said :

“ The very foundation of our faith, the very basis of our hopes, the very nearest and dearest of our consolations are taken from us, when one line of that sacred volume, on which we base everything, is declared to be untruthful and untrustworthy."

The “ English Churchman,” speaking of clergymen who have “ doubts,” said, that any who are not throughly persuaded “ that the Scriptures cannot in any particular be untrue,” should leave the Church.

The Rev. E. Garbett, M. A., in a sermon preached before the University of Oxford, speaking of the historical truth'' of the Bible, said:



 



learned Thomas Maurice, for he says: “If the Mosaic History he indeed a fable, the whole fabric of the national religion is false, since the main pillar of Christianity rests upon that important original promise, that the seed of the woman should bruise the head of the serpent/' (Hist. Hindostan, vol. i. p. 29.)



“ It is the clear teaching of those doctrinal formularies, to which we of the ( hurch of England have expressed our solemn assent, and no honed interpretation. <>f her language can get. rid of it

Ami that:

“In all consistent reason, we mud accept the whole of the inspired autographs, or reject the whale. ”

Dr. IJaylce, Principal of a theological university—St. Aiden's College—at Birkenhead, England, and author of a “Manual,” called llaylee's “Verbal Tnsjn-ratumwritten “ chiefly for the youths of St. Aiden's Collegemakes use of the following words, in that work:

"The whale Jiiblc, as a revelation, is a declaration of the mind of God towards his creatures on all the subjects of which the Bible treats.'’

“ The Jld/leis God's ward, in the same sense as if he had made use of no human agent, hut had Himself spoken it.”

“ The Bible cannot be less limn verbally inspired. Kerry word, every syllable, i rery letter, is just what it would he, had God spoken from heaven without any human intervention.”

“Every scientific statement is infallibly correct, ail its history and narrations of every kind, are without any inaccuracy."[44]

A whole volume might be Idled with such quotations, not only from religions works and journals published in England, but from those published in the United States of America.[45]



 



regard to the geological antiquity of the world, evolution, atheism, pantheism. &c. lie believes—and rightly too—that, “ if the account of Creation in GeneMs falls, Christ and the apostles follow: if the hook of Genesis is erroneous^ so also are the Gospels

[Prometheus]

CHAPTER II.

THE DELUGE.[46] [47]

After “ man's shameful fall,” the earth began to be populated at a very rapid rate. The sons of God saw the daughters of men that they were fair; and they took them wives of all which they

chose.................... There were giants in the earth in those days,1

and also .       .      . mighty men .           .    .     men of renown.”

But these “ giants ” and “ mighty men ” were very wicked, “ and God saw the wickedness of man .          .               .               and it repented the Lord

that he had made man upon the earth.[48] and it grieved him at his heart. And the Lord said ; I will destroy man whom 1 have created from the face of the earth, both man and beast, and the creeping thing, and the fowls of the air, for it repenteth me that I have made them. But Noah found grace in the eyes of the Lord (for) Noah was a just man .               .               . and walked with God. .     .               . And

God said unto Noah, The end of all flesh is come before me, for the earth is filled with violence through them, and, behold, T will de-



 



species of the horse, the mastodon, and other large animals. This discovery was made, owing to the assurance of the natives that at one time had lived in that country, amt that they had seen their remains at this c< rftdn place. Many legends have had a similar origin. Hut the originals of all tin- Ogres and (Hants to In- found in the mythology of almost all nations of antiquity, arc the famous Hindoo demon**, the Uakshasas of our Aryan ancestors. The liakshasas were very terrible creatures indeed, and in the minds of many people, in India, are so still. Their natural form, so the stories say, is that of huge, unshapely giants, like clouds, with hair and beard of the color of the red lightning. This description explain* their origin. They are the dark, icicked and cruel clouds, porsonifi«*d.

3   »• And it rej)€tded the Lord that he had made man.” tGen. iv.) “ God is not a man that he should lie, neither the son of man that he should reixnt." (Numb, xxiii. 19.)



stroy them with the earth. Make thee an ark of gopher wood, rooms shalt thou make in the ark, (and) a window shalt thou make to the ark;                           .     .     .     . And behold I, even I, do bring a flood of

waters upon the earth, t.o destroy all flesh, wherein is the breath of life, from under heaven, and every thing that is in the earth shall die. But with thee shall I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives, with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping tiling of the earth after his kind, two of every sort shall come in to thee, to keep them alive. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee and for them. Thus did Noah, according to all that God commanded him.'’’[49] [50]

When the ark was finished, the Lord said unto Noah:

“ Come thou and all thy house into the ark. ... Of every clean beast thou shalt take to tliee by sevens, the male and his female; and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female. ”[51]

Here, again, as in the Eden myth, there is a contradiction. We have seen that the Lord told Noah to brine;into the ark “of every living thing, of all flesh, two of every sort,'' and now that the ark is finished, we are told that he said to him :       “ Of every clean

beast thou shalt take to thee by sevens,” and, “ of fowls also of the air by sevens.” This is owing to the story having been written by two different writers—the Jehovistic, and the Elohistic—one of which took from, and added to the narrative of the other.3 The account goes on to say, that:

“ Noah went in, and his sons, and his wife, and his sods’ wives with him, into the ark. ... Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, there went in two and two, unto Noah into the ark, the male and the female, as God had commanded Noah.''*

We sec, then, that Noah took into the ark of all kinds of beasts, of fowls, and of every thing that creepeth, two of every sort, and that this was “ as God had commanded Noah.'’'’ This clearly shows that the writer of these words knew nothing of the command



to take in clean beasts, and fowls of the air, by sevens. We are further assured, that, “ Noah did according to all that tlee Lord commanded him."

1 Gen. vi.
 
After Xoah and his family, and every beast after his kind, and all the cattle after their kind, the fowls of the air, and every creeping thing, had entered the ark, the Lord shut them in. Then " were all the fountains of the great deep broken up, and the windows oj heaven were opened. And the rain was upon the earth forty days and forty nights       And the waters prevailed exceeding

ly upon the earth ; and all the hills, that were under the whole heaven, were covered. Fifteen cubits upwards did the waters prevail; and the mountains were covered. And all flesh died that moved upon the earth, both of fowl and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man. And Xoah only7 remained alive, and they that were with him in the ark."1 The object of the flood was now accomplished, “ all flesh died that moved upon the earth." The Lord, therefore, “made a wind to pass over the earth, and the waters assuaged. The fountains of the deep, and the windows of heaven, were stopped, and the rain from heaven was restrained. And the

waters decreased continually..................... And it came to pass at

the end of forty days, that Xoah opened the window of the ark, which he had made. And he sent forth a raven, which went forth to and fro, until the waters were dried, up from off the earth. He also sent forth a dove, .               .               . but the dove found no

rest for the sole of her foot, and she returned unto him into the ark.” .     .               .

At the end of seven days he again '• sent forth the dove out of the ark, and the dove came in to him in the evening, and lo, in her mouth was an olive leaf, plucked off.”

At the end of another seven days, he again “sent forth the dove, which returned not again to him any more.”

And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. Then Xoah and his wife, and his sons, and his sons’ wives, and every living thing that was in the ark, went forth out of the ark. “And Xoah builded an altar unto the Lord, . . . and offered burnt offerings on the altar. And the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the ground any7 more for man’s sake.”2 3


We shall now see that there is scarcely any considerable race of men among whom there does not exist, in some form, the tradition of a great deluge, which destroyed all the human race, except their own progenitors.

The first of these which we shall notice, and the one with which the Hebrew agrees most closely, having been copied from it,' is the

Chaldean, as given by Berosns, the Chaldean historian.[52] [53] It is as follows:

“ After the death of Ardates (the ninth king of the Chaldeans), his son Xisuthrus reigned eighteen sari. In his time happened a great deluge, the history of which is thus described: The deity Cronos appeared to him (Xisuthrus) in a vision, and warned him that upon the fifteenth day of the month Desius there would be a flood, by which mankind would be destroyed. He therefore eujoined him to write a history of the beginning, procedure, and conclusion of all things, and to bury it in the City of the Sun at Sippara; and to build a vessel, and take with him into it his friends and relations, and to convey on board everything necessary to sustain life, together will: all the different animals, both birds and quadrupeds, and trust himself fearlessly' to the deep. Having asked the deity whither he was to sail, he was answered: ‘To the Gods;’ upon which lie offered up a prayer for the good of mankind. lie then obeyed the divine admonition, and built a vessel five stadia in length, and two in breadth. Into this lie put everything which he had prepared, and last of all conveyed into it. his wife, his children, and hi.s friends. After the flood had been upon the earth, and was in time abated, Xisuthrus sent out birds from the vessel; which not finding any food, nor any place whereupon they might rest their feet, returned to him again. After an interval of some days, he sent them forth a second time; and they notv returned with their feet tinged with mud. He made a trial a third time with these birds; but they returned to him no more: from whence he judged that the surface of the earth had appeared above the waiters. lie therefore made an opening in the vessel, and upon looking out found that it was stranded upon the side of some mountain; upon which he immediately quilted it with his wife, his daughter, and the pilot. Xisuthrus then paid his adoration to the earth, and, having constructed au altar, offered sacrifices to the gods."[54]

Tliis .account, given by Berosns, which .agrees in almost every particular with that found in (A ties is, and with that found by George Smith of the British Museum on terra cotta tablets in Assyria, is nevertheless different in some respects. But, says Mr. Smith:

“ When we consider the difference between the two countries of Palestine and Babylonia, these variations do not appear greater than we should expect.

.   .    . It was only' natural that, in relating the same stories, each nation should



 



3   Quoted by George Smith : Chaldean Account of Genesis, pp. 43-44 ; see also, The Pentateuch Examined, vol. iv. p. 211 ; Dunlap’s Spirit Hist, p, 138; Cory’s Ancient Fragments, p. 61, et seq. for similar accounts.



color them in accordance with its own ideas, and stress would naturally in each case be laid upon points with which they were familiar. Thus w'e should expect beforehand that there would be differences in the narrative such as we actually find, and we may also notice that the cuneiform account docs not always coincide even with the account of the same events given by Berosus from Chaldean sources.”[55]

The most important points arc the same however, i. e., in both cases tire virtuous man is informed by the Lord that a flood is about to take place, which would destroy mankind. In both cases they are commanded to build a vessel or ark, to enter it with their families, and to take in beasts, birds, and everything that ercepeth, also to provide themselves with food. In both cases they send out a bird from the ark three times—the third time it failed to return. In both cases they land on a mountain, and upon leaving the ark they offer up a sacrifice to the gods. Xisuthrus was the tenth king,[56] [57] [58] and Noah the tenth patriarch.’ Xisuthrus had three sons (Zerovanos, Titan and Japetosthes),1 and Xoali hail three sons (Sliem, I lain and Juphot).[59]

As Cory remarks in his “Ancient Fragments,'’ “ The history of the flood, as given by Derosus, so remarkably corresponds with the Biblical account of the Xoaehian Deluge, that no one can doubt that both proceeded from one source—they are evidently transcriptions, except the names, from some ancient document.[60] [61] [62]

This legend became known to the Jews from Chaldean sources,’ it was not known in the country (Egypt) out of which they evidently came.[63] Egyptian history, it is said, had gone on un-



 



Germans said that Mannus (son of the god Tntsoo) had thne sons, who were the original ancestors of the throe principal nations of Germany. The Scythians said that Targy- tagus, the founder of their nation, had three sons, from whom they wore descended. A tradition among the Romans was that the Cyclop Polyphemus had by Galatea thne sons. Saturn had three sons, .Jupiter, Neptune, and Pluto ; and Hesiod speaks of the thne sons which sprung from the marriage of heaven and uirth. (See Mallet’s Northern Antiquities, p. 3fKJ.)

*   See chap. xl.

*  " It is of no slight moment that the Egyptians, with whom the Hebrews are represented as in earliest and closest intercourse, had no traditions of a flood, while the Babylonian and Hellenic tales bear a strong resemblance in many points to the narrative in Genesis.” (Rev. George W. Cox : Tales of Ancient Greece, p. 340. See also Owen: Man’s Earliest History, p. 28, and ch. xi. this work.)



interrupted for ten thousand years before the time assigned for the birth of Jesus.[64] [65] And it is known as absolute fact that the land of Egypt was never visited by other than its annual beneficent overflow of the river Ailed The Egyptian Bible, which is by far the most ancient of all holy books,[66] kncxo nothing of the Deluge.[67] The Plira (or Pnaiaoh) Khoufou-Cheops was building his pyramid, according to Egyptian chronicle, when the whole world was under the waters of a univcrsa. deluge, according to the Hebrew chronicle.[68] [69] A number of other nations of antiquity are found destitute of any story of a flood,' which they certainly would have had if a universal deluge had ever happened. Whether this legend is of high antiquity in India has even been doubted by distinguished scholars.[70]

The Hindoo legend of the Deluge is as follows :

“Many ages after the creation of the world, Brahma resolved to destroy it with a deluge, on account of the wickedness of the people. There lived at that lime a pious man named Satyacrata, and as the lord of the universe loved this pious man, and wished to preserve him from the sea of destruction which was to appear on account of the depravity of the age, lie appeared before him iu the form of Vishnu (the Preserver) and said: In seven days from the present time .           .               . the worlds will be plunged in ail ocean of death, but iu the midst of

the destroying waves, a large vessel, sent, by me for thy use, shall stand before thee. Then shall thou take all medicinal herbs, all the variety of feeds, and, accompanied by seven saints, encircled by pairs of all brute animals, thou shall enter the spacious ark, and continue in it, secure from the flood, on one immense ocean without light, except the radiance of thy holy companions. When the ship shall be agitated by an impetuous wind, thou shall fasten it with a large sea-serpent on my horn; for I will be near thee (in the form of a fish), drawing the vessel, with thee and thy attendants. I will remain on the ocean, 0 chief of men, until a night of Brahma shall be completely ended. Thou shalt then



 



1   See Taylor’s Diogcsis, p. 198, and Knight's Ancient Art and Mythology, p. U)“. “ Plato was told that Egypt had hymns dating back ten thousand years before his time.” (Bon- wiek : Egyptian Belief, p. 185.) Tlato lived 429 b. c. Herodotus relates that the priests of Egypt informed him that from the first king to the present priest of Vulcan who last reigned, were three hundred forty and one generations of men, and during these generations there were the same number of chief priests and kings. ” Now (says he) three hundred generations are equal to ten thousand years, for three generations of men are one hundred years; and the forty-one remaining generations that were over the three hundred, make one thousand three hundred and forty years,” making eleven thousand three hundred ami forty years. 44 Conducting me into the interior of an edifice that was spacious, and showing me wooden colossuses to the number I have mentioned, they reckoned them up ; for every high



 



know my true greatness, rightly named the Supreme Godhead; hy my favor, all thy questions shall be answered, and thy mind abundantly instructed.”

Being tints directed, Satyavrata humbly waited for the time which the ruler of our senses had appointed. It was not long, however, before the sea, overwhelming its shores, began to deluge the whole earth, and it was soon perceived to be augmented by showers from immense clouds. lie, still meditating on the commands of the Lord, saw a vessel advancing, and entered it with the saints, after having carried into effect the instructions which had been given him.

Vishnu then appeared before them, in the form of a fish, as lie had said, and Satyavrata fastened a cable to his horn.

The deluge in time abated, and Satyavrata, instructed in all divine and human knowledge, was appointed, by the favor of Vishnu, the Seventh Menu. After coming forth from the ark he oilers up a sacrifice to Brahma.’

The ancient temples of Ilindostan contain representations of Vishnu sustaining the earth while overwhelmed by the waters of the deluge. A rainbow is seen on the surface of the subsiding waters.[71]

The Chinese believe the earth to have been at one time covered with water, which they described as flowing abundantly and then subsiding. This great flood divided the higher from the lower age of man. It happened during the reign of Yaou. This inundation, which is termed hungshwuy (great water), almost ruined the country, and is spoken of by Chinese writers with sentiments of horror. The Shoo-King, one of their sacred books, describes the waters as reaching to the tops of some of the mountains, covering the hills, and expanding as wide as the vault of heaven.[72]

The Parsecs say that by the temptation of the evil spirit men became wicked, and God destroyed them with a deluge, except a few, from whom the world was peopled anew.[73]

In the Zend-Avesta, the oldest sacred book of the Persians, of whom the Parsees are direct descendants, there are sixteen countries spoken of as having been given by Ormuzd, the Good Deity, for the Aryans to live in ; and these countries are described as a land of delight, which was turned by Ahriman, the Evil Deity, into a



land of death and cold, partly, it is said, by a great flood, which is described as being like Noah’s flood recorded in the Book of Genesis.[74] [75]

The ancient Greeks had records of a flood which destroyed nearly the whole human race.’ The story is as follows :

“ From Ills throne in the high Olympos, Zeus looked down on the children of men, and saw that everywhere they followed only their lusts, and cared nothing for right or for law. And ever, as their hearts waxed grosser in their wickedness, they devised for themselves new rites to appease the anger of the gods, till the whole earth was filled with blood. Far away in the hidden glens of the Arcadian hills the sons of Lykaon feasted and spake proud w'ord.s against the majesty of Zeus, and Zeus himself came down from his throne to see their way and their doings. .                                  .    . Then Zeus returned to his home on Olympos, and

ho gave the word that a flood of waters should be let loose upon the earth, (hat the sons of men might die for their great wickedness. So the west wiud rose in its might, and the dark rain-clouds veiled the whole heaven, for the winds of the non it which drive away the mists and vapors were shut up in their prison house. On hill and valley burst the merciless rain, and the rivers, loosened from their courses, rushed over the whole plains and up the mountain-side. From his home on the highlands of Plithia, Oeukalion looked forth on the angry sky, and, when he saw the waters swelling in the valle.vs beneath, he called Pyrrha, his wife, and said to her: ‘The time hits come of which my father, the wise Prometheus, forewarned me. Make ready, therefore, the ark which 1 have built, and place in it all that we may need for food w hile the flood of waiters is out upon the earth.’ .    .               . Then Pyrrha hastened to make all things ready,

and they w'aited till the waters rose up to the highlands of Phtliia and floated away the ark of Deukalion. The Ashes swam amidst the old elm-groves, and twined amongst the gnarled boughs on the oaks, while on the face of the waters were tossed the bodies of men; and Deukalion looked on the dead faces of stalwart warriors, of maidens, and of babes, as they rose and fell upon the heavy waves.”

When the flood begun to abate, the ark rested on Mount Parnassus, and Deucalion, with 1 tis wife Pyrrha, stepped forth upon the desolate earth. They then immediately constructed an altar, and offered up thanks to Zeus, the mighty being who sent the flood and saved them from its waters.[76]

According to Ovid (a Grecian writer born 43 n. c.), Deucalion docs not venture out of the ark until a dove which he sent out returns to him with an olive branch.[77]



 



c., —having mentioned Deucalion consigned to the ark, takes notice, upon his quitting it, of his offering up an immediate saciifice to God.” (Chambers* Eneyclo., art. Deluge.)

4   In Lundy's Monumental Christianity (p. 209, Fig. 137) may be seen a representation of Deucalion and Pyrrha landing from the ark. A dove and olive branch are depicted in the scene.



 



It vas at one time extensively believed, even by intelligent scholar, that the myth of Deucalion was a corrupted tradition of the Noachian deluge, but this untenable opinion is now all bat universally aba)idoned.'

The legend was found in the West among the Kelts. They bo- lieved that a great deluge overwhelmed the world and drowned all men except Drayan and Droyvach, who escaped in a boat, and colonized Britain. This boat was supposed to have been built by the “ Heavenly Lord,” and it received into it a pair of every kind of beasts.2

The ancient Scandinavians had their legend of a deluge. The Edda describes this deluge, from which only one man escapes, with his family, by means of a bark.” It was also found among the ancient Mexicans. They believed that a man named Ooxeox, and his wife, survived the deluge. Lord Kingsborough, speaking of this legend,’ informs us that the person who answered to Noah entered the ark with six others; and that the story of sending birds out of the ark, die., is the same in general character with that of the Bible.

Dr. Brinton also speaks of the Mexican tradition.' They had not only the story of sending out the bird, but related that the ark landed on a mountain. The tradition of a deluge was also found among the Brazilians, and among many Indian tribes.' The monntain upon which the ark is supposed to have rested, was pointed to by the residents in nearly every quarter of the globe. The mountain-chain of Ararat was considered to be — by the Chaldeans and Hebrews—the place where the ark landed. The Greeks pointed to Mount Parnassus; the Hindoos to the Himalayas ; and in Armenia numberless heights were pointed out with becoming reverence, as those on which the few survivors of the dreadful scenes of the deluge were preserved. On the lied River (in America), near the village of the Caddoes, there was an eminence to which the Indian tribes for a great distance around paid devout homage. The Cerro Naztarny on the Rio Grande, the peak of Old Zuni in New Mexico, that of Colhuaean on the Pacific coast, Mount Apoala in Upper Mixteca, and Mount Neba in the province of Guaymi, are some of many elevations asserted by the neighboring nations to have been places of refuge for .heir ancestors when the fountains of the great deep broke forth.

The question now may naturally be asked, IIow could such a story have originated unless there was some foundation for it ?

In answer to this question we will say that wc do not think such a story could have originated without some foundation for it, and that most, if not all, legends, have a basi of truth underlying the fabulous, although not always discernible. This story may have an astronomical basis, as some suppose,1 or it may not. At any rate, it would be very easy to transmit by memory the fact of the sinking of an island, or that of an earthquake, or a great flood, caused by overflows of rivers, &c., which, in the course of time, would be added to, and enlarged upon, and, in this way, made into quite a lengthy tale. According to one of the most ancient accounts of the deluge, we are told that at that time “ the forest trees were dashed against each other;'’ “ the mountains were involved with smoke and flame ; ” that there was “ tire, and smoke, and wind, which ascended in thick clouds replete with lightning.” “ The roaring of the ocean, whilst violently agitated with the whirling of the mountains, was like the bellowing of a mighty cloud, &c.”2

A violent earthquake, with eruptions from volcanic mountains, and the sinking of land into the sea, would evidently produce such a scene as this. We know that a one period in the earth’s history, such scenes must have been of frequent occurrence. The science of geology demonstrates this fact to us. Local deluges were of frequent occurrence, and that some persons may have been saved on one, or perhaps many, such occasions, by means of a raft or boat, and that they may have sought refuge on an eminence, or mountain, does not seem at all improbable.

During the Champlain period in the history of the world— which came after the Glacial period—the climate became warmer, the continents sank, and there were, consequently, continued local floods which must have destroyed considerable animal life, including man. The foundation of the deluge myth may have been laid at this time.



 



himself up in the ark, that the priests of Egypt shut up in their sacred coffer or ark the image of Osiris, a personification of the Sun. This was on the 17th of the month Athor, in which the Sun enters the Scorpion. (See Kenrick’s Egypt, vol. i. p. 410.) The history of Noah also corresponds, in some respects, with that of Bacchus, another personification of the Sun.

2   See Maurice’s Indian Antiquities, vol. ii. p. 268.



 



Some may suppose that this is dating the history of man to afar back, making his history too remote; but such is not the case. There is every reason to believe that man existed for ages before the Glacial epoch. It must not be supposed that wc have yet found remains of the earliest human beings; there is evidence, however, that man existed during the Pliocene, if not during the Miocene periods, when hoofed quadrupeds, and Proboscidians abounded, human remains and implements having been found mingled with remains of these animals.'

Charles Darwin believed that the animal called man, might have been properly called by that name at an epoch as remote as the Eocene period." Man had probably lost his hairy covering by that time, and had begun to look human.

Prof. Draper, speaking of the antiquity of man, says :

“ So far as investigations have gone, they i/ultsputably refer the existence of man to a date remote from us by many hundreds uf thousands of years," and that “ it is difficult to assign a shorter date from the hist glaciation of Europe than a quarter of a million of years, and human existence antedates that."*

Again he says :

1 “ In America, along with the bones of the Mastodon imbedded in the ulluviura of the Bourbense. were found arrow heads and other traces of the savages who had killed this

1 Darwin : Descent of Man, p. 156. We think it may not be out of place to iusert here what might properly be called : “ The Drama of Life," which is as follows :

Azoic: Conflict of Inorganic Forces.

Paleozoic : Age of Invertebrates.

Eozoic: Enter Protozoan4* and Protophytes.

Silurian : Enter the Army of Invertebrates.

Devonian : Euter Fishes.

Carboniferous: (Age of Coal Plants) Enter Firstar breathers. Mesozoic: Enter Reptiles.

Triassic: Enter Batrachiaus.

Jurassic : Enter huge Reptiles of Sea, Land and Air.

Cretaceons : (Age of Chalk) Enter Ammonites.

Ccnozoic : (Age of Mammals.)

Eocene: Enter Marine Mammals, aud probably Man.

Miocene: Enter Hoofed Quadrupeds.

Pliocene: Euter Proboscidians and Edentates.

Post Tertiary : Positive Age of Man.

Glacial : Ice and Drift Periods.

Champlain : Sinking Continents; Warmer; Tropical Animals goiVorfA. Terrace: Rising Continents ; ('older.

Present: Enter Science, Iconoclasts, &c., &c.
 



Act i.

Act ii.

Primary........

Act hi.

Secondary.... Act iv. Tertiary.... Act v.
 
Scene i. u it 44 iii.

44 Iv.

Scene i. 44 ii. “ HI.
 
{Scene i. 44 ii. “ Ui-
 
Post Tertiary.
 
Scene
 
iii.

iv.
 
1 Draper: Religion and Science, p. 109.
 
member of an order no longer represented in that part of the world.” (Herbert Spencer: Principle* of Sociology, vol. 1. p. 17.)
 
« Ibid. pp. 195, 196.
 

“ Recent researches give reason to believe that, under low and base grades, the existence of man can be traced back into the Tertiary times. He was contemporary with the Southern Elephant, the Khinoceros-leptorhinus, the great Hippopotamus, perhaps even in the Miocene, contemporary with the Mastodon.5’4



Prof. Huxley closes his “ Evidence as to Man’s Place in Nature,” by saying:

“Where must we look for primeval man? Was the oldest Homo Sapiens Pliocene or Miocene, or yet more ancient t ... If any form of the doctrine of progressive development is correct, we must extend by long epochs the most liberal estimate that has yet been made of the antiquity of man.”'

Prof. Oscar Pascliel, in his work on “ Mankind,” speaking of the deposits of human remains which have been discovered in caves, mingled with the bones of wild animals, says:

“ The examination of one of these caves at Brixham, by a geologist as trustworthy as Dr. Falconer, convinced the specialists of Great Britain, as early as 1858, that man was a contemporary of the Mammoth, the Woolly Rhinoceros, the Cave-lion, the Cave-hyena, the Cave-bear, and therefore of the Mammalia of the Geological period antecedent to our own.'"[78] [79] [80] [81]

The positive evidence of man’s existence during the Tertiary period, are facts which must- firmly convince every one—who is willing to be convinced—of the great antiquity of man. We might multiply our authorities, but deem it unnecessary.

The observation of shells, corals, and other remains of aquatic animals, in places above the level of the sea, and even on high mountains, may have given rise to legends of a great flood.

Fossils found imbedded in high ground have been appealed to, both in ancient and modern times, both by savage and civilized man, as evidence in support of their traditions of a flood ; and, moreover, the argument, apparently unconnected with any tradition, is to be found, that because there are marine fossils in jfiaces away from the sea, therefore the sea must once have beeti there.

It is only quite recently that the presence of fossil shells, &c., on high mountains, has been abandoned as evidence of the Noachic flood.

Mr. Tylor tells us that in the ninth edition of “ Horne’s Introduction to the Scriptures,” published in 1816, the evidence of fossils is confidently held to prove the universality of the Deluge; hut the argument disappears from the next edition, published ten years later.'

Besides fossil remains of aquatic animals, boats have been found on tops of mountains.* A discovery of this kind may have given rise to the story of an ark having been made in which to preserve the favored ones from the waters, and of its landing on a mountain.1



Before closing tills chapter, it may be well to notice a striking incident in the legend we have been treating, i. e., the frequent occurrence of the number seven in the narrative. For instance: the Lord commands Noah to take into the ark clean beasts by sevens, and fowls also by sevens, and tells him that in seven days he will cause it to rain upon the earth. We are also told that the ark rested in the seventh month, and the sm’Jiteenth day of the mouth, upon the mountains of Ararat. After sending the dove out of the ark the first time, Noah waited seven days before sending it out again. After sending the dove out the second time, ho stayed yet another seven days” ere he again sent forth the dove.

This coincidence arises from the mystic power attached to the number seven, derived from its frequent occurrence in astrology.

desert between Petra and Ilebron. the people of which hud perished for their vices, and been converted into atone. Mr. Seetzcu, who went to the spot, found no traces cf ruins, but a number of stony concretions, resembling in form and size the human head. They had been ignorantly supposed to be petrified heads, and a legend framed to account for their owners suffering so terrible a fate. Another illustration Is as follows The Kamchaduls believe that volcanic mountains are the abode of devils, who, after they have cooked their meals, fling the fire-brand* ont of the chimney. Being asked what these devils eat, they said ‘* whales Here we see, first, a story invented to account for the volcanic eruptions from the mountains ; and, second, a story invented to account for the remains qf whales found on the mountains. The savages knew that this was true, “ because their old people had said so, and believed it them
 
selves.” (Related by Mr. Tyior, in his “ Early History qf Mankind," p. 3~G.)

1 •* Everything of importance was calculated by, and fitted into, this number (seven) by the Aryan philosophers,—ideas as well as localities.” (Isis Unveiled, vol. ii. p. 407.)

3Each one being consecrated to a planet. First, to Saturn; second, to Jupiter ; third, to Mars; fourth, to the Sun ; fifth, to Venus ; sixth, to Mercury; seventh, to the Moon. (The Pentateuch Examined, vol. iv. p. j*G9. See also The Augcl Messiah, p. 100.)

9 Each of which had the name of a planet.

*              On each of which the uainc of a planet was engraved.

4” There was to be seen in Laconia, serem columns erected in honor of the seven planets (Dupuis : Origin of Religious Belief, p. 34.)

•“ The Jews believed that the Throne of Jehovati was surrounded by his seven high
 

We find that in all religions of antiquity the number seven— which applied to the sun, moon and the jive planets known to the ancients—is a sacred number, represented in all kinds and sorts of forms for instance : The candlestick with seven branches in the temple of Jerusalem. The seven inclosures of the temple. The seven doors of the cave of Mithras. The seven stories of tne tower of Babylon.3 The seven gates of Thebes.3 The flute of seven, pipes generally put into the hand of the god Fan. The lyre of seven strings touched by Apollo. The book of “ Fate,” composed of seven books. The seven prophetic rings of the Brahmans.' The seven stones—consecrated to the seven planets—in Laconia.6 The division into seven castes adopted by the Egyptians and Indians. The seven idols of the Bonzes. The seven altars of the monument of Mithras. The seven great spirits invoked by the Persians. The seven archangels of the Chaldeans. The seven archangels of the Jews.*


chiefs: Gabriel, Michael, IlapliaeJ, Uriel, &c.” (Bible for Learners, vol, iii. p, 4(1.)

1 Each one being consecrated to a planet, and the San anti Moon. Snnday, “ Dies Solis,” sacred to the sun. Monday, “Dies Lunae,” sacred to the moon. Tuesday, sacred to Tuieo or Maks. Wednesday, sacred to Odin or Woden, and to Mercury. Thursday, sacred to Thor and others. Friday, sacred to Freia and
 
Venus. Saturday, sacred to Saturn. The (ancient) Egyptians assigned a day of the week to the sun, moon, and five planets, and the number seven was held there in great rever ence,” (Kenrick: Egypt, i. 238.)

3  “The Egyptian priests chanted the seven vowels as a hymn addressed to Serapis.” (The Kosirruciana, p. 143.)

* Sura: the Son-god of the Hindoos.
 

The seven days in the week.1 The seven sacraments of the Christians. The seven wicked spirits of the Babylonians. The sprinkling of blood seven times upon the altars of the Egyptians. The seven mortal sins of the Egyptians. The hymn of seven vowels chanted by the Egyptian priests.8 The seven branches of the Assyrian “ Tree of Life.” Agni, the the Hindoo god, is represented with seven arms. Sura’s3 horse was represented with seven heads. Seven churches are spoken of m the Apocalypse. Balaam builded seven altars, and ottered seven bullocks and seven rams on each altar. Bharaoh saw seven kine, &c., in his dream. The “ Priest of Midian ” had seven daughters. Jacob served seven years. Before Jericho seven priests bare seven horns. Samson was bound with seven green withes, and his marriage feast lasted seven days, &c., &c. We might continue with as much more, but enough has been shown to verify the statement that, “ in all religions of antiquity, the number sevex is a sacred number.”






) Geuesinxi. 1-9.

3

[Prometheus]

CHAPTER III.

TIIE TOWER OF BABEL.

We are informed that, at one time, “the whole earth was of one language, and of one speech. And it came to pass, as they (the inhabitants of the earth) journeyed from the East, that they found a plain in the land of Shinar, and they dwelt there.

“ And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and shine had they for mortar.

“ And they said, Go to, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Heboid, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us <jo down, and there confound their language, that they may not understand one another's speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel, because the Lord did there confound the language of all the earth; and from thence did the Lord scatter them abroad upon the face of all the earth.”1

Such is the “ Scripture” account of the origin of languages, which differs somewhat from the ideas of Prof. Max Muller and other philologists.

Bishop Coleuso tells us that:

“The story of the dispensation of tongnes is connected by the Jeliovistic writer with the famous unfinished temple of Belas, of which probably some wonderful reports had reached him. . .               . The derivation of the name Babel

from the Hebrew word babal (confound) which seems to be Ihe connecting point between the story and the tower of Babel, is altogether incorrect [82]



The literal meaning of the word being house, or court, or gate of Bel, or gate of God.[83]

John J'iske confirms this statement by saying:

’‘Tlie name ‘ Babel ’ is really ‘ Bab-il,' or ‘ The Gate of God but the Hebrew writer erroneously derives the word from the root ‘babaV—to confuse—and hence arises the mystical explanation, that Babe] was a place where human speech became confused.”'[84]

The “ wonderful reports” that reached the Jehovistic writer who inserted this tale into the Hebrew Scriptures, were from the Chaldean account of the confusion of tongues, ft is related by Jiero&us as follows :

The first inhabitants of the earth, glorying in their strength and size,[85] and despising the gods, undertook to raise a tower whose top should reach the sky, in the place where Babylon now stands. But when it approached the heavens, the winds assisted the gods, and overthrew the work of the contrivers, and also introduced a diversity of tongues among men, who till that time had all spoken the same language. The ruins of this tower are said to be still in Babylon.[86]

Josephus, the Jewish historian, says that it was JXimrotl who built the tower, that he was a very wicked man, and that the tower was built in case the Lord should have a mind to drown the world again, lie continues his account by saying that when Nimrod proposed the building of this tower, the multitude were very ready to follow the proposition, as they could then avenge themselves on God for destroying their forefathers.

“ And they built a tower, neither sparing any pains nor being in any degree negligent about the work. And by reason of the multitude of hands employed

on it, it grew very high, sooner than any one could expect........... It was

built of burnt brick, cemented together, with mortar made of bitumen, that it might not be liable to admit water. 'When God saw that they had acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners, but he caused a tumult among them, by producing in them divers languages, and causing, that through the multitude of those languages they should not he able to understand one another. The place where they built the tower is now called Babylon.”[87]

The tower in Babylonia, which seems to have been a foundation for the legend of the confusion of tongues to be built upon, was



 



4    Quoted by Rev. S. Baring-Gould : Legends of the Patriarchs, p. 147. See also Smith: Chaldean Acconnt of Genesis, p. 48, and Vol* ney’s Researches in Ancient History, pp. 130, 181.

Jewish Antiquities, book 1, ch. iv. p. 30,



evidently originally built for astronomical purposes' This is clearly seen from the fact that it was called the “ Stages of the Seven Spheres,’”[88] [89] [90] and that each one of these stages was consecrated to the Sun, Moon, Saturn, Jupiter, Mars, Venus, and Mercury.* Nebuchadnezzar says of it in his cylinders :

" The building named the ‘ Stages of the Seven Spheres,’ which was the tower of Borsippa (Babel), had been built by a former king. lie had completed forty- two cubits, but lie did not finish its head. From the lapse of time, it had become ruined; they had not taken care of the exits of the waters, so the rain and wot had penetrated into the brick-work; the casing of burnt brick had bulged out, and the terraces of crude brick lay scattered in heaps. iUerobach, my great Lord, inclined my heart to repair the building. I did not change its site, nor did I destroy its foundation, but, in a fortunate month, and upon an auspicious day, I undertook the rebuilding of the crude brick terraces and burnt brick casing, &c., &c.”[91]

There is not a word said here in these cylinders about the confusion of tongues, nor anything pertaining to it. The ruins of this ancient tower being there in .Babylonia, and a legend of how the gods confused the speech of mankind also being among them, it was very convenient to point to these ruins as evidence that the story was true, just as the ancient Mexicans pointed to the ruins of the tower of Cholula, as evidence of the truth of the similar story which they had among them, and just as many nations pointed to the remains of aquatic animals on the tops of mountains, as evidence of the truth of the deluge storv.

The Armenian tradition of the “ Confusion of Tongues ” was to this effect:

The world was formerly inhabited by men “ with strong bodies and huge size ” (giants). These men being full of pride and envy, “ they formed a godless resolve to build a high tower ; but whilst they were engaged on the undertaking, a fearful wind overthrew it, which the wrath of God had sent against it. Unknown, words were at the same time blown about amony men, wherefore arose strife and confusion.’**

The Hindoo legend of the “ Confusion of Tongues,” is as follows:

There grew in the centre of the earth, the wonderful “ World



 



seven stages. Within the upper dwelt ttrahm. (See Squire’s Serpent Symbol, p. 107.) Herodotus tells us that tbe upper stage of the tower of Babel was the abode of the god Bclus.

3 The Pentateuch Examined, vol. iv. p. 209. See also Bunsen : The Angel Messiah, p. 100.

* Rawlinson’s Herodotus, vol. ii. p. 484.

6 Legends of the Patriarchs, pp. 148,149.



Tree," or the “ Knowledge Tree? It was so tall that it reached almost to heaven. “ It said in its heart: [92] [93] [94] [95]1 shall hold my head in heaven, and spread my branches over all the earth, and gather all men together under my shadow, and protect them, and prevent them from separating.’ But Brahma, to punish the pride of the tree, cut off its branches and cast them down on the earth, when they sprang up as Wata trees, and made differences of belief, and speech, and customs, to prevail on the earth, to disperse men over its surface.”1

Traces of a somewhat similar story have also been met with among the Mongolian Tharus in the north of India, and, according to Dr. Livingston, among the Africans of Lake Kganud The ancient Esthoniani had a similar myth which they called “The Cooking of Languagesso also had the ancient inhabitants of the continent of Australia.* The story was found among the ancient Mexicans, and was related as follows:

Those, with their descendants, who were saved from the deluge which destroyed all mankind, excepting the few saved in the ark, resolved to build a tower which would reach to the skies. The object of this was to see what was going on in Heaven, and also to have a place of refuge in case of another deluge.[96]

The job was superintended by one of the seven who were saved from the hood.[97] He was a giant called Xelliua, surnamed “the Architect.”'

Xelliua ordered bricks to be made in the province of Tlamanalco, at the foot of the Sierra of Cocotl, and to be conveyed to Cholula, where the tower was to be built. For this purpose, he placed a tile of men reaching from the Sierra to Cholula, who passed the bricks from band to hand.[98] The gods beheld with wrath this edifice,— the top of which was nearing the clouds,—and were much irritated at the daring attempt of Xelliua. They therefore hurled fire from Heaven upon the pyramid, which threw it down, and killed many of the workmen. The work was then discontinued,0 as each family interested in the building of the tower, received a language of their ownf and the builders could not understand each other.

Dr. Delitzsch must have been astonished upon coming across this legend; for he says :

“ Actually tlie Mexicans liac! a legend of a tower-building ns well as of a flood. Xelhua, one of the seven giants rescued from the flood, built the great pyramid of Cliolula, iu order to reach heaven, until the gods, angry at his audacity, threw tire upon the building and broke it down, whereupon every separate family received a language of its own.’’[99] [100]

The ancient Mexicans pointed to the ruins of a tower at Cliolula as evidence of the truth of their story. This tower was seen by Humboldt and Lord Kingsborough, and described by them.'1

We may say then, with Dr. Ivalisch, that:

“Most of the ancient nations possessed myths concerning impious giants who attempted to storm heaven, either to share it with the immortal gods, or to expel them from it. In some of these fables the confusion of tongues is represented ns the punishment inflicted by the deities for such wickedness.”3



 

 

 

 

 



CHAPTER IY.

THE TRIAL OF ABRAHAM’S FAITH.

The story of the trial of Abraham’s faith—when ho is ordered by the Lord to sacrifice his only son Isaac—is to be found in Genesis xxii. 1-19, and is as follows:

“ And it came to pass . .     . that God did tempt Abraham, and said unto

him: ‘ Abraham,’ and he said: ‘Behold, here lam.’ And he (God) said: ‘Take now thy son, thine only son, Isaac, whom thou Invest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of.’

“And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up and went into the place which God had told him. .       .               . (When Abraham was near the appointed place) he said unto his young

men: ‘ Abide ye here with the ass, and I and the lad will go yonder and worship, and come again to thee. And Abraham took the wood for the burnt offering, and laid it upon (the shoulders of) Isaac his sou, and lie took the tire in liis hand, and a knife, and they went both of them together. And Isaac spake unto Abraham his father, and said: ‘ Behold the fire and the wood, but where is the lamb for the burnt offering ? ’ And Abraham said: ‘My son, God will provide himself a lamb for a burnt offering.’ So they went both of them together, and they came to the place which God had told him of. Aud Abraham built an altar there, and laid the wood in order, aud hound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched fortii his hand, and took the knife to slay bis son. And the angel of the Lord called unto him out of heaven, and said: ‘ Abraham ! Abraham! lay not tliiuo hand upon the lad, neither do thou anything unto him, for now I know that thou fcarest God, seeing that thou hast not withheld thy son, thine only son from me.’

“And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns, and Abraham went and took the ram, and offered him up for a burnt offering in the stead of liis son. . .             . And the

angel of the Lord called unto Abraham, out of heaven, the second time, and said: ' By myself have I sworn saitl) the Lord, for because thou bast done this thing, and hast not withhold thy sou. thine only son, ... I will bless tliee, and . .            . I will multiply thy seed as the stars in the heaven, and as the sand

which is upon the sea shore, and thy seed shall possess the gate of his enemies. Aud in thy seed shall all the nations of the earth be blest, because thou hast obeyed my voice.’ So Abraham returned uuto his young men, and they' rose up and went together to Beer-slieba, and Abraham dwelt at Beer-sheba.”



There is a Hindoo story related in the Sankhayana-sutras, which, in substance, is as follows : King Ilariscandra had no son ; he then prayed to Varima, promising, that if a son were born to him, he would sacrifice the child to the god. Then a son was born to him, called Kohita. When Rohita was grown up his father one day told him of the vow he had made to Yaruua, and bade him prepare to be sacrificed. The son objected to being killed and ran away from his father's house. For six years he wandered in the forest, and at last met a starving Brahman. Him he persuaded to sell one of his sons named Sunahsepha, for a hundred cows. This boy was bought by liohita and taken to Ilariscandra and about to be sacrificed to Varuna as a substitute for Rohita, when, on praying to the gods with verses from the Yeda, lie was released by them.[101] [102] [103]

There was an ancient Phenician story, written by Sanchoniathon, who wrote about 1300 years before our era, which is as follows :

“Saturn, whom the Phoenicians call Israel, had by a nymph of the country a male child whom he named .Teoud, that is, one and only. On the breaking out of a war, whicli brought the country into imminent danger, Saturn erected an altar, brought to it his son, clothed in royal garments, and sacrificed him.”4

There is also a Grecian fable to the effect that one Agamemnon had a daughter whom he dearly loved, and she was deserving of liis affection. lie was commanded by God, through the Delphic Oracle, to offer her up as a sacrifice. Her father long resisted the demand, but finally succumbed. Before the fatal blow had been struck, however, the goddess Artemis or Ashtoreth interfered, and carried the maiden away, whilst in her place was substituted a stag.’

Anotlie" similar Grecian fable relates that:

“ When the Greek army was detained at Aulis, by contrary winds, the augurs being consulted, declared that one of the kings had offended Diana, and she demanded the sacrifice of his daughter Iphigenia. It was like taking the father’s life-blood, but he was persuaded that it was his duty to submit for the good of his country. The maiden was brought forth for sacrifice, in spite of her tears and supplications; but just as the priest was about to strike the fatal blow, Iphigenia suddenly disappeared, and a goat of uncommon beauty stood in her place.”4

There is yet still another, which belongs to the same country, and is related thus:

“ In Sparta, it being declared upon one occasion that the gods demanded a human victim, the choice was made by lot, and fell on a damsel named Helena.

But when all was in readiness, an eagle descended, carried away the priest’s knife, and laid it on the head of a heifer, which was sacrificed in her stead.”1

The story of Abraham and Isaac was written at a time when the Mosaic party in Israel was endeavoring to abolish idolatry among their people. They were offering up human sacrifices to their gods Moloch, Baal, and Chemosh, and the priestly author of this story was trying to make the people think that the Lord had abolished such offerings, as far back as the time of Abraham. The Grecian legends, which he had evidently' heard, may have given him the idea.’

Human offerings to the gods were at one time almost universal. In the earliest ages the offerings were simple, and such as shepherds and rustics could present. They' loaded the altars of the gods with the first fruits of their crops, and the choicest products of the earth. Afterwards they sacrificed animals. When they had once laid it down as a principle that the effusion of the blood of these animals appeased the anger of the gods, and that their justice turned aside upon the victims those strokes which were destined for men, their great care was for nothing more than to conciliate their favor by so easy a method. It is the nature of violent desires and excessive fear to know no bounds, and therefore, when they would ask for any favor which they ardently wished for, or would deprecate some public calamity which they feared, the blood of animals was not deemed a price sufficient, but they began to shed that of men. It is probable, as we have said, that this barbarous practice was formerly' almost universal, and that it is of very remote antiquity'. In time of war the captives were chosen for this purpose, but in time of peace they took the slaves. The choice was partly' regulated by the opinion of the bystanders, and partly by' lot. But they did not always sacrifice such mean persons. In great calamities, in a pressing famine, for example, if the people thought they had some pretext to impute the cause of it to their king, they even sacrificed him without hesitation, as the highest price with which they could purchase the Divine favor. In this manner, the first King of Vermaland (a province of Sweden) was burnt in honor of Odin, the Supremo God, to put an end to a great dearth; as we read in the history of Norway. The kings, in their turn, did not spare the blood of their subjects; and many of them even shed that of their children. Earl Hakon, of Norway', offered his son in sacrifice, to obtain of Odin the victory over the Jomsburg pirates. Aun, King of Sweden,
devoted to Odiu the blood of his nine sons, to prevail on that god to prolong his life. Some of the kings of Israel offered up their first-born sons as a sacrifice to the god Baal or Moloch.

The altar of Moloch reeked with blood. Children were sacrificed and burned in the fire to him, while trumpets and flutes drowned their screams, and the mothers looked on, and were bound to restrain their tears.

The Phoenicians offered to the gods, in times of war and drought, the fairest of their children. The books of Sauchoniathon and Byblian Philo are full of accounts of such sacrifices. In Bybios boys were immolated to Adonis ; and, on the founding of a city or colony, a sacrifice of a vast number of children was solemnized, in the hopes of thereby averting misfortune from the new settlement. The Phenicians, according to Eusebius, yearly sacrificed their dearest, and even their only children, to Saturn. The bones of the victims were preserved in the temple of Moloch, in a golden ark, which was carried by the Phenicians with them to war.1 Like the Fijians of the present day, those people considered their gods as beings like themselves. They loved and they hated; they were proud and revengeful, they were, in fact, savages like themselves.

If the eldest born of the family of Atluimas entered the temple of the Laplij-stian Jupiter, at Alos, in Aehaia, lie was sacrificed, crowned with garlands, like an animal victim.11

The offering of human sacrifices to the Sun was extensively practiced in Mexico and Peru, before the establishment of Christianity.”

1    * Kenrick’a Egypt, vol. i. p. 443.

9 See Acosta : liisU Indies, vol. U.
 
Baring-Gould : Orig. Relig. Belief, vol. i.

p. aca



 

 

 



CHAPTER V.

Jacob’s vision of the ladder.

In the 28th chapter of Genesis, we are told that Isaac, after blessing his son Jacob, sent him to Padan-aram, to take a daughter of Laban’s (his mother’s brother) to wife. Jacob, obeying his father, “ went out from Beer-slieba (where he dwelt), and went towards Ilaran. And he lighted upon a certain place, and tarried there all night, because the sun was set. And he took of the stones of the place, and put them for his pillow, and lay down in that place to sleep. And he dreamed, and behold, a ladder set upon the earth, and the top of it reached to heaven. And he beheld the angels of Ood ascending and descending on it. And, behold, the Lord stood above it, and said : ‘ I am the Lord God of Abraham thy father, and the God of Isaac, the land whereon thou liest, to thee will I give it, and to thy seed.’ .... And Jacob awoke out of his sleep, and he said : ‘ Surely the Lord is in this place, and I know it not.’ And he was afraid, and said: ‘IIow dreadf ul is this place, this is none other than the house of God, and this is the gate of Heaven.'’ And Jacob rose up early in the morning, and took the stone that he had gout for his pillow, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el.”

The doctrine of Metempsychosis has evidently something to do with this legend. It means, in the theological acceptation of the term, the supposed transition of the soul after death, into another substance or body than that which it occupied before. The belief in such a transition was common to the most civilized, and the most uncivilized, nations of the earth.[104] [105]

It was believed in, and taught by, the Brahminical Hindoos' the Buddhists' the natives of Egypt,’ several philosophers of



ancient Greece,' the ancient Druids' the natives of Madagascar' several tribos of Africa' ami Norik America,5 the ancient Mexi cans' and by some Jewish and Christian sects.5

“ It deserves notice, that in both of these religions (i. e., Jewish and Christian), it found adherents as well in ancient as in modern times. Among the Jews, the doctrine of transmigration—the Gilgul Neshamotli— was taught in the mystical system of the Kab/mta.”6

“All the souls,” the spiritual code of this systemsays, “ are subject to the trials of transmigration; and men do not know' which are the ways of the Most High in their regard.” “The principle, in short, of the Kabbata, is the same as that of Brahmanism.”

“ On the ground of this doctrine, which was shared in by Rabbis of the highest renown, it was held, for instance, that the soul of Adam migrated into David, and will come in the Messiah ; that the soul of Japhet is the same as that of Simeon, and the soul of 1’erah, migrated into Job"

“Of all these transmigrations, biblical instances are adduced according to their mode of interpretation—in the writings of Rabbi Manasse ben Israel, Rabbi N'apktali, Rabbi Meyer ben Gabbai, Rabbi Ruben, in the Jalkut Khadash, and other works of a similar character.”4

The doctrine is thus described by Ovid, in the language of Dryden :

" What feels the body when the soul expires,

By time corrupted, or consumed by fires 1 Nor dies the spirit, but new life repeats Into other forms, and only changes seats.

Ev'n I, who these mysterious truths declare,

Was once Eupliorlms in the Trojan war;

My name and lineage I remember well,

And how in fight by Spartan’s King I fell.

In Argive Juno’s fane 1 late beheld My buckler hung on high, and own’d my former shield Then death, so called, is but old matter dressed In some new figure, and a varied vest.

Thus all things are but alter’d, nothing dies,

And here and there the unbodied spirit flies.”

The Jews undoubtedly learned this doctrine after they had been subdued by, and become acquainted with other nations; and the writer of this story, whoever lie may have been, was evidently endeavoring to strengthen the belief in this doctrine—he being an advocate of it—by inventing this story, and making Jacob a witness to the truth of it. Jacob would have been looked upon at the time the story was written (i e., after the Babylonian captivity),



 



• Ibid. See also Bunsen: The Angel-iles- eiah, pp. 63, 61. Dupuis, p. 357. Josephus: Jewish Antiquities, book xviii. ch. 13. Duu- lap : Son of the Man, p. 04; and Beal: Hist. Bnddha.

« Chambers, art. “Transmigration.”



as of great authority. "We know that several writers of portions of

the Old Testament have written for similar purposes. As an illustration, we may mention the hook of Esther. This book was written for the purpose of explaining the origin of the festival of Purim, and to encourage the Israelites to adopt it. The writer, who was an advocate of the feast, lived long after the Babylonish captivity, and is quite unknown.'

The writer of the seventeenth chapter of Matthew has made Jesus a teacher of the doctrine of Transmigration.

The Lord had promised that he would send Elijah (Elias) the prophet, “ before the coming of the great and dreadful day of the

Lord,”[106] [107] [108] and Jesus is made to say that he had already come, or, that his soul had transmigrated unto the body of John the Baptist, and they knew it not.

And in Mark (viii. 27) we are told that Jesus asked his disciples, saying unto them; “ Whom do men say that 1 am ?” whereupon they answer: “Some say Elias; and others, one of the prophets;” or, in other words, that the soul of Elias, or one of the prophets, had transmigrated into the body of Jesus. In John (ix. 1, 2), we are told that Jesus and his disciples seeing a man “ which was blind from his birth " the disciples asked him, saying; “ Master, who did sin, this man (in some former state) or his parents.” Being born blind, how else could he sin, unless in some former state? These passages result from the fact, which we have already noticed, that some of the Jewish and Christian sects believed in the doctrine of Metempsychosis.

According to some Jewish authors, Adam was re-produced in Noah, Elijah, and other Bible celebrities."

The Lev. Mr. Faber says:

“ Adam, and Enoch, and Noah, might in outward appearance be different men, but they were really the self-same divine persons who had been promised as the seed of the woman, successively animating various human bodies.”5

We have stated as our belief that the vision which the writer of the twenty-eighth chapter of Genesis lias made Jacob to witness, was intended to strengthen the belief in the doctrine of the Metempsychosis, that he was simply seeing the souls of men ascending and de- cending from heaven on a ladder, during their transmigrations.

We will now give our reasons for thinking so.

The learned Thomas Maurice tells us that:


> Indian Antiquities, vol. li. p. 203.

1 Contra Oelsns, lib. vi. c. xxii.

• Tylor: Primitive Culture, vol. I. p. 334. »Ibid.
 
The Indians had, in remote ages, in their system of theology, the sidereal ladder of seven gates, which described, in a symbolical manner, the ascending and descending of the souls of men.‘

We are also informed by Origen that:

This descent (i. e., the descent of souls from heaven to enter into some body), was described ina symbolical manner, by a bidder which was represented asreaehing from heaven to earth, and divided into seven stages, at each of which was figured a gate; the eighth gate was ut the top of the ladder, which belonged to the sphere of the celestial firmament.3

That souls dwell in the Galaxy was a thought familiar to the Pythagoreans, who gave it on their master’s word, that the souls that crowd there, descend and appear to men as dreams'

The fancy of the Manicheuns also transferred pure souls to this column of light, whence they could come down to earth and again return.'

Paintings representing a scene of thiskind may be seen in works of art illustrative of Indian Mythology.

Manrieo speaks of one, in which lie says :

" The souls of men are represented as ascending and descending (on a ladder), according to the received opinion of the sidereal Metempsychosis in Asia.”6

Mons. Dupuis tells us that:

“ Among the mysterious pictures of the Initiation, in the cave of the Persian God Mithras, there was exposed to the view the descent of the souls to the earth, and their return to heaven, through the seven planetary spheres.”6

And Count de Volney says :

“ In the cave of Mithra was a ladder with seven steps, representing the seven spheres of the planets by means of which souls ascended and descended. This is precisely the ladder of Jacob’s vision. There is in the Royal Library (of France) a superb volume of pictures of the Indian gods, in which the ladder is represented with the souls of men ascending it.”1

In several of the Egyptian sculptures also, the Transmigration of Souls is represented by' the ascending and descending of souls from heaven to earth, on a flight of steps, and, as the souls of wicked men were supposed to enter pigs and other animals, therefore pigs, monkey's, &e., are to be seen on the steps, descending from heaven.'

“ And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.” [109] [110]


Thoa are the words of the sacred text. Can anything be more convincing ? It continues thus:

“And Jacob awoke out of bis sleep .    .    . and be was afraid, and said

. . . this is none other but the bouse of God, and this is the gate of heaven.”

Here we have “ the gate of heaven,” mentioned by Origen in describing the Metempsychosis.

According to the ancients, the top of this ladder was supposed to reach the throne of the most high God. This corresponds exactly with the vision of Jacob. The ladder which he is made to see reached unto heaven, and the Lord stood above it.'

“And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it."[111] [112] [113] [114] [115] [116]

This concluding portion to the story has evidently an allusion to Phallic’ worship. There is scarcely a nation of antiquity which did not set up these stones (as emblems of the reproductive power of nature) and worship them. Dr. Oort, speaking of this, says:

Few forms of worship were so universal in ancient times as the homage paid to sacred stones. In the history of the religion of even the most civilized peoples, such as the Greeks, Homans, Hindoos, Arabs and Germans, we find traces of this form of worship.* The ancient Druids of Britain also worshiped sacred stones, which were set up on end.'

Pausanias, an eminent Greek historian, says :

“The Uermiac statue, which they venerate in CyllenS above other symbols, is an erect Phallus on a pedestal.”*

This was nothing more than a smooth, oblong stone, set erect on a flat one.7

The learned Dr. Ginsburg, in his “ Life of Levita,” alludes to the ancient mode of worship offered to the heathen deity Hermes, or Mercury. A “ Hermes ” (i. e., a stone) was frequently set up on the road-side, and each traveller, as he passed by, paid his homage to the deity by either throwing a stone on the heap (which was thus collected), or by anointing it. This “Hermes” was the symbol of Phallus.’



 



8 See Myths of the British Druids, p. 300; and Iliggins: Celtic Druids.

•   Quoted by R. Payne Knight: Ancient Art and Mythology, p. 114, note,

7 See Illustrations In Dr. Inman's Pagan and Christian Symbolism.

•   Bee Inman: Ancient Faiths, vol. i. pp. 543. 544.



Now, when we find that this form, of worship was very prevalent among the Israelites,[117] [118] [119] [120] that these sacred stones which were “ set up,” were called (by the heathen), bjsty-li,’ (which is not unlike betii-kl), and that they were anointed with oil' I think we have reasons for believing that the story of Jacob’s setting up a stone, pouring oil upon it, and calling the place Beth-el, “ lias evidently an allusion to Phallic worship.”*

The male and female powers of nature were denoted respectively by an upright and an oval emblem, and the conjunction of the two furnished at once the altar and the Ashera, or grove, against which the Hebrew prophets lifted up their voices in earnest protest. In the kingdoms, both of Judah and Israel, the rites connected with these emblems assumed their most corrupting form. Even in the temple itself, stood the Ashera, or the upright emblem, on the circular altar of Baal-Peor, the Priapos of the Jews, thus reproducing the Linga and Yoni of the Hindu.[121] [122] For this symbol, the women wove hangings, as the Athenian maidens embroidered the sacred peplos for the ship presented to Athene, at the great Dionysiac festival. This Ashera, which, in the authorized English version of the Old Testament is translated “grove,” was, in fact, a pole, or stem of a tree. It is reproduced in our modern “Maypole,” around which maidens dance, as maidens did of yore.'



 



generative organs among the ancients, when the subject is properly understood. Being the most intimately connected with the reproduction of life on earth, the Linga became the symbol under which the Sun, invoked with a thousand names, lias been worshiped throughout the world as the restorer of the powers of nature after the long sleep or death of winter. But if the Linga Is the Sun-god in his majesty, the Yoni is the earth who yields herfruit under his fertilizing warmth.

The Phallic tree is introduced into the narrative of the book of Genesis: but it is here called a tree, not of life, but of the knowledge of good and evil, that knowledge which dawns in the mind with the first consciousness of difference between man and woman. In contrast with this tree of carnal indulgence, tending to death, is the tree of life, denoting the higher existence for which man was designed, and which would bring with it the happiness and the freedom of the children of God. In the brazen serpent of the Pentateuch, the two emblems of the cross and serpent, the quiescent and energising Phalloe. are united. (See Cox : Aryan Mythology, vol. ii. pp. 113, 116, 118.)

* See Cox : Aryan Mytho., ii. 112,113.

[Prometheus]

CHAPTER VI.

The children of Israel, who were in bondage in Egypt, making bricks, and working in the field,[123] [124] [125] [126] were looked upon with compassion by the Lord.’ He heard their groaning, and remembered his covenant with Abraham,’ with Isaac, and with Jacob. He, therefore, chose Moses (an Israelite, who had murdered an Egyptian,* and who, therefore, was obliged to flee from Egypt, as Pharaoh sought to punish him), as his servant, to carry out his plans.

Moses was at this time keeping the flock of Jcruth, his father- in-law, in the land of Midian. The angel of the Lord, or the Lord himself, appeared to him there, and said unto him:

“I am the God of tliy Father, the God of Abraham, the God of Isaac, and the God of Jacob. ... I have seen the affliction of my people which are in Egypt, and have heard their cry by reason of their tormentors; for I know their sorrows. And I am come down to deliver them out of the hands of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land flowing with milk and honey. I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt.”

Then Moses said unto the Lord :

“ Behold, when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say unto me: What is his name ? What shall I say unto them ?”

Then God said unto Moses :

” I am that I am.”[127] “ Thus shalt thou say unto the children of Israel, I am

hath sent me unto you.”[128]



 



understood by all the initiated among the Egyptians.” ‘‘The ‘I am' of the Hebrews, and the * I am * of the Egyptians are identical.” (Bunsen : Keys of St. Peter, p. 38.) The name “Jehovah" which was adopted by the He brews, was a name esteemed sacred among the Egyptians. They called it Y-ha-uo, or Y-ab-

• Exodus iii. 1,14.



 



And God said, moreover, unto Moses :

“Go and gather the Elders of Israel together, and say unto them: the Lord God of your fathers .                .               . appeared unto me, saying: ‘ T have surely visited

you, and seen that which is done to you in Egypt. And I have said, I will brirg you up out of the affliction of Egypt .      .               . unto a land flowing with

milk and honey.’ And they shall hearken to thy voice, and thou shalt come, thou and the Elders of Israel, unto the king of Egypt, and ye shall say unto him; ‘ the Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three days journey in the wilderness, that we may sacrifice to the Lord our God."

“ 1 am sure that the king of Egypt will not let you go, no, not by a mighty hand. And I will stretch out iny hand, and smite Egypt with all my wonders, which I will do in the midst thereof: and after that he will let you go. And I will give this people (the Hebrews) favor in the sight of the Egyptians, and it shall come to pass, that when ye go, ye shall not go empty. But every woman shall borrow of her neighbor, and of her that sojourneth in her house, jewels of silver and jewels of gold, and raiment. And ye shall put them upon your sons and upon your daughters, and ye shall spoil the Egyptians

The Lord again appeared unto Moses, in Midian, and said:

" Go, return into Egypt, for all the men are dead which sought thy life, ^nd Moses took his wife, and his son, and set them upon an ass, and he returned to the laud of Egypt. And Moses took the rod of Ood (which the Lord had given him) in his hand.”8

Upon arriving in Egypt, Moses tells his brother Aaron, “allthe words of the Lord,” and Aaron tolls all the children of Israel. Moses, who was not eloquent, but had a slow speech,* uses Aaron as his spokesman.* They then appear unto Pharaoh, and falsify, “ according to the commands of the Lord,” saying: “ Let us go, we pray thee, three days' journey in the desert, and sacrifice unto the Lord our God.”*

wbh. (See the Religion of Israel, pp. 42, 43; and Aoncalypsle vol. i. p. 329, and vol. ii. p. 17.) *4 None dare to enter the temple of Sera* pis, who did not bear on his breast or forehead the name of Jao, or J-ha-qo, a name almost equivalent in sound to that of the Hebrew Jehovah, and probably of identical import; and no name was uttered in Egypt with more reverence than this Iao.” (Trans, from the Gi*r. of Schiller, in Monthly Repos., vol. xx.; and Voltaire : Commentary on Exodus; Higgins' Anac., vol. i. p. 329; vol. ii. p. 17.) “ That this divine name was well-known to the Heathen there can be no doubt.” (Parkhurst: Hebrew Lex. in Anac., i. 327.) So also with the name El Shaddai. *‘ The extremely common Egyptian expression Nutar Nutra exactly corresponds in sense lo the Hebrew El Shaddai, the
 



very title by which God tells Moses he was known to Abraham and Isaac and Jacob.” (Prof. Rennuf: Relig. of Anc‘t Egypt, p. 99.)

1 Exodus iii. 15-1$.

*              Exodus iii. 19-22. Here is a command from the Lord to deceive, and lie, and *teal, which, according to the narrative, was carried out to the letter (Ex. xii. 35, 36) ; and yet we are told that tliisiami Lord said ; 44 Thou shall not steal." (Ex. xx. 15.) Again he says: 44 Thou shalt not defraud thy neighbor, neither rob him." (Leviticns xix. 13.) Surely this is inconsistency.

3 Exodus Iv. 19,20.

*Exodus Iv. 10.

6 Exodus iv. 18.

* Exodus v. 3.
 

The Lord hardens Pharaoh’s heart, so that he does not let the children of Israel go to sacrifice unto their God, in the desert.



Moses and Aaron continue interceding witli him, however, and, for tiie purpose of showing their miraculous powers, they change their rods into serpents, the river into blood, cause a plague of frogs and lice, and a swarm of flies, &c., &c., to appear. Most of these feats were imitated by the magicians of Egypt. Finally, the firstborn of Egypt are slain, when Pharaoh, after having had his heart hardened, by the Lord, over and over again, consents to let Moses and the children of Israel go to serve their God, as they had said, that is, for three days.

The Lord having given the people favor in the sight of the Egyptians, they borrowed of them jewels of silver, jewels of gold, and raiment, “ according to the commands of the lord.” And they journeyed toward Succoth, there being six hundred thousand, besides children.'

“ And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them by day, in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light to go by day and night.”5

“ And it was told the king of Egypt, that the people flea. . .     . And he

made ready his chariot, and took his people with him. And he took six hundred chosen chariots, and ail the chariots of Egypt, .             .                                                                                 . and he pursued after the

children of Israel, and overtook them encamping beside the sea. .         .               . And

when Pharaoh drew nigh, the children of Israel .   .     . were sore afraid, and

. . . (they) cried out unto the Lord. . . . And the Lord said unto Moses, . . . speak unto the children of Israel, that they go forward. But lift thou up thy rod, and stretch out thine hand over the Red Sea, and divide it, and the children of Israel shall go on dry ground through the midst of the sea. .                                                                                                                 .   .

And Moses stretched out his hand o.ver the sea,3 and the Lord caused the sea to go back by a strong east wind that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them upon the right hand, and on their left. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, and his chariots, and his horse-men. ”

After the children of Israel had landed on the other side of the sea, the Lord said unto Moses :

“ Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horse-men. And Moses stretched forth his hand over the sea, and the sea returned to his strength. .    .               .

1 Exodus vii. 35-37. Bishop Colenso shows, in his Pentateuch Examined, how ridiculous this statement is.

2  Exodus xiii. 20,21.

* “ The sea over which Moses stretches out his hand with the staff, and which he divides, so that the waters stand up on either side like
 
walls while he passes through, must surely have been originally the Sea of Clouds. ... A German story presents a perfectly similar feature. The conception of the cloud as soa, rock and wall, recurs very frequently in mythology.” (Prof. Steinthal: The Legend of Samson, p. 429.)
 

And the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horse-men, and all the host of Pharaoh


that came into the sea after them; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left. . . . And Israel saw the great work whicli the Lord did upon the Egyptians, and the people feared the Lord, and believed the Lord and his servant Moses.”[129] [130] [131] [132]

The writer of this story, whoever he may have been, was evidently familiar with the legends related of the Sun-god, Bacchus, as he has given Moses the credit of performing some of the miracles which were attributed to that god.

Is is related in the hymns of Orpheus,’ that Bacchus had a rod with which he performed miracles, and which he could change into a serpent at pleasure. lie passed the lied Sea, dry shod, at the head of his army. He divided the waters of the rivers Oron- tes and Hydaspus, by the touch of his rod, and passed through them dry-shod.[133] By the same mighty wand, he dreio water from the rock,' and wherever they marched, the land flowed with wine, milk and honey.5

Professor Steintlial, speaking of Dionysus (Bacchus), says:

Like Moses, he strikes fountains of wine and water out of the rock. Almost all the acts of Moses correspond to those of the Sun-gods.'

Mons. Dupuis says:

“Among the different miracles of Bacchus and his Bacchantes, there are prodigies very similar to those which are attributed to Moses; for instance, such as the sources of water which the former caused to sprout from the innermost of the rocks.”7

In Bell’s Pantheon of the Gods and Heroes of Antiquity,* an account of the prodigies attributed to Bacchus is given; among these, are mentioned his striking water from the rock, with his magic wand, his turning a twig of ivy into a snake, bis passing thr ugh the Bed Sea and the rivers Orontcs and Hydaspus, and of his enjoying the light of the Sun (while marching with his army in India), when the day was spent, and it was dark to others. All these are parallels too striking to be accidental.

We might also mention the fact, that Bacchus, as well as Moses



 



pass through (2 Kings ii. S>, and aUo the chil drew of Israel. (Joshua iii. 15-17.)

* Moses, with his rod, drew water from the rock. (Exodus xvii. G.)

5    See Taylor's Diegesis, p. 191, and Higgins: Anacalypsis, vol. ii. p. 19.

6     The Legend of Samson, p. 42ft.

7     Dupuis: Origin of Religious Beliefs, p. 163.

8     Vol. i. p. 122.



was called the “ Law-giver,” and that it was said of Bacchus, as well as of Moses, that his laws were written on two table[134] of stone' Bacchus was represented horned, and so was Moses.[135] [136] [137] [138] [139] Bacchus “ was picked up in a box, that floated on the water,’” and so was Moses." Bacchus had two mothers, one by nature, and one by adoption,[140] and so had Moses." And, as we have already seen, Bacchus and his army enjoyed the light of the Sun, during the night time, and Moses and his army enjoyed the light of “ a pillar of tire, by night.”[141]

In regard to the children of Israel going out from the land of Egypt, we have no doubt that such an occurrence took place, although not in the manner, and not for such reasons, as is recorded by the sacred historian. We find, from other sources, what is evidently nearer the truth.

It is related by the historian Choeremon, that, at one time, the land of Egypt was infested with disease, and through the advice of the sacred scribe Phritiphantcs, the king cansed the infected people (who were none other than the brick-making slaves, known as the children of Israel), to be collected, and driven out of the country.*

Lysimachus relates that:

“ A filthy disease broke out in Egypt, and the Oracle of Ammon, being consulted on the occasion, commanded the king to purify the land hy driving out the Jews (who were infected with leprosy, &c.), a race of men who wore hateful to the Gods. The whole multitude of the people were accordingly collected and dricen

out into the wilderness."™

Diodorus Siculus, referring to this event, says :

“In ancient times Egypt was afflicted with a great plague, which was attributed to the anger of God, on account of the multitude of foreigners in Egypt: by whom the rites of the native religion were neglected. J7<e Egyptians accordingly drove them out The most noble of them went under Cadmus and Danaus to Greece, but the greater number followed Moses, a wise and valiant leader, to Palestine.”11



 



8 Exodns ii. 1-11.

7     Exodus xiii. 20,21.

8   See Prichard’s Historical Records, p. 74; also Dunlap's Spirit Hist., p. 40; and Cory’s Ancient Fragments, pp. 80, 81, for similar accounts.

9   “All persons afflicted with leprosy were considered displeasing in the sight of the Sun- god, by the Egyptians.” (Dunlap: Spirit Hist p. 40.)

Prichard's Historical Records, p. 75.

n Ibid, p, 78.



 



After giving the different opinions concerning the origin of the Jewish nation, Tacitus, the Roman historian, says:

“ In this clash of opinions, one point seems to be unicersally admitted. A pestilential disease, disfiguring the race of man, and making the body an object of loathsome deformity, spread all over Egypt. ISocelioris, at that time the reigning monarch, consulted the oracle of Jupiter Ilaminon, and received for answer, that the kingdom must be purified, by exterminating the infected multitude, as a rare of men detested by the gods. After diligent scinch, the wretched suiferers were collected together, aud in a wild and barren desert abandoned to their misery. In that distress, while the vulgar herd was sunk in dee]) tie-pair. Moses one of their number, reminded them, that, by the wisdom of his councils, they had been already rescued out of impending danger. Deserted as they were by meu anil gods, he told them, that if they tlid not repose their confidence in him, as their chief by divine commission, they had no resource left, llis oiler was accepted. Their march began, they knew not whither. Want of water was their chief distress. Worn out with fatigue, they lay stretched on the bare earth, heart broken, ready to expire, when a troop of wild asses, returning from pasture, went up the steep ascent of a rock covered with a grove of trees. The verdure of the herbage round the place suggested the idea of springs near at hand. Moses traced the steps of the uni mils, and discovered a plentiful vein of water. Ey this relief the fainting multitude was raised from despair. They pursued their journey for six days without intermission. On the seventh day they made halt, and, having expelled the natives, took possession of the country, where they built their city, and dedicated their temple.”1

Other accounts, similar to these, might lie added, among which may be mentioned that given by Jlanctho, an Egyptian priest, which is referred to by Josephus, the Jewish historian.

Although the accounts quoted above are not exactly alike, yet the main points are the same, which are to the eifect that Egypt was infected with disease owing to the foreigners (among whom were those who were afterwards styled the children of Israel") that were in the country, and who were an unclean people, and that they were accordingly driven out into the wilderness.

When we compare this statement with that recorded in Genesis, it does not take long to decide which of the two is nearest the truth.

Everything putrid, or that had a tendency to putridity, was carefully avoided by the ancient Egyptians, and so strict were the Egyptian priests on this point, that they wore no garments made of any animal substance, circumcised themselves, and shaved their whole bodies, even to their eyebrows, lest they should unknowingly harbor any filth, excrement or vermin, supposed to he bred from putrefaction.3 We know from the laws set down in Leviticus, that the Hebrews were not a remarkably dean race. [142] *


Jewish priests, in making a history for their race, have given us but a shadow of truth here and there; it is almost wholly mythical. The author of “ The Religion of Israel,” speaking on this subject, says:

“The history of the religion of Israel must start from, the sojourn at the Israelites in Egypt.. Formerly it was usual to take a much earlier starting-point, and to begin with a religious discussion of the religious ideas of the Patriarchs. And this was perfectly right, so long as the accounts of Abraham, Isaac and Jacob were considered historical. But now that a strict investigation has shown us that all these stories are entirely unhistorical, of course we have to begin the history later on.”1

The author of “ The Spirit History of Man,” says :

“The Hebrews came out of Egypt and settled among the Canaanites. They need not be traced beyond the Exodus. That is their historical beginning. It was very easy to cover up this remote event by the recital of mythical traditions, and to prefix to it an account of their origin in which the gods (Patriarchs), should figure as their ancestors.”*

Professor Goldzhier says:

“The residence of the Hebrews in Egypt, and their exodus thence under the guidance and training of an enthusiast for the freedom of his tribe, form a series of strictly historical facts, which find confirmation even in the documents of ancient Egypt (which we have just shown). But the traditional narratives of

these events (were) elaborated by the Hebrew people."3

Count de Volney also observes tliat:

“What Exodus says of their (the Israelites) servitude under the king of Heliopolis, and of the oppression of their hosts, the Egyptians, is extremely probable. It is here their history begins. All that precedes . . . is nothing but mythology and cosmogony.”4

Iii speaking of tlie sojourn of the Israelites in Egypt, Dr. Knap- pert says:

They shaved their heads, and every three days shaved their whole bodies. They bathed two or three limes a day, often in the night also. They wore garments of white linen, deeming it more cleanly than doth made from the hair of animals. If they had occasion to wear a woolen cloth or mantle, they put it off before entering a temple; so scrupulous were they that nothing impure should come into the presence of the gods.” (Prog, Relig. Ideas, i. 108.)
 
‘•Thinking it better to bo clean than handsome, the (Egyptian) priests shave their whole body every third day, that neither lice nor any other impurity may be found upon them when engaged in the service of the gods.” (Herodotus : book ii. ch. 37.)

1 The Religion of Israel, p 27. a Dunlap : Spirit Hist, of Man, p. 266.

8 Hebrew Mythology, p. 23.

4  Researches iu Aucicnt History, p. 149.
 

“According to the tradition preserved in Genesis, it was the promotion of Jacob’s son, Joseph, to be viceroy of Eg3rpt, that brought about the migration of the sous of Israel from Canaan to Goshen. The story goes that this Joseph was sold as a slave by 1) is brothers, and after many changes of fortune received the viceregal office at Pharaoh’s hands through his skill in interpreting dreams. Famine drives Iris brothers—and afterwards his father—to him, and the Egyptian prince gives them the laud of Goshen to live in. It is by imagining all this that the


legend tries to account for the fact that Israel parsed some time in Egypt. But we must look for the real explanation in a migration of certain tribes which could not establish or maintain themselves in Canaan, and were forced to move further on.

“We find a passage in Flavius Josephus, from which it appears that in Egypt, too, a recollection survived of the sojourn of some foreign tribes in the north-eastern district of the country. For this writer gives us two fragments out of a lost work by Manetlio, a priest, who lived about 200 n. c. In one of these we have a statement that pretty nearly agrees with the Israelitish tradition about a sojourn in Goshen. But the Israelites tcerc looked down on by the Egyptians as foreigners, and they are represented as lepers and unclean. Moses himself is mentioned by name, and we are told that ho was a priest and joined himself to these lepers and gave them laws.”[143]

To return now to the story of the Red Sea being divided to let Moses and his followers pass through—of which we have already seen one counterpart in the legend related of Bacchus and his army passing through the same .sea dry-shod—there is another similar story concerning Alexander the Great.

The histories of Alexander relate that the Pairiphylian Sea was divided to let him aud his army pass through. Josephus, after speaking of the Red Sea being divided for the passage of the Israelites, says:

“ For tbe sake of those who accompanied Alexander, king of Macedonia, who yet lived comparatively but a little while ago, the Pamphylian Sea retired and offered them a passage through itself, when they had no other way to go . . . and this is confessed to be true by all who have written about the actions of Alexander."'1

lie seems to consider both legends of the same authority, quoting the latter to substantiate the former.

“ Callisthenes, who himself accompanied Alexander in the expedition,” “wrote, how the Pamphylian Sea did not only open a passage for Alexander, but, rising aud elevating its waters, did pay him homage as its king.”1

It is related in Egyptian mythology that Isis was at one time on a journey with the eldest child of the king of Byblos, when coming to the liver Phcedrus, which was in a “ rough air,” and wishing to



 



by long-continued north winds; anti Alexander, taking advantage of such a moment, may have dashed on without impedimentand we accept the explanation as a matter of course. But the waters of the Red Soa are said to have miraculously opened a passage for the children of Israel; and we insist on the literal truth of Mi* story, and reject natural explanations as monstrous.” (Matthew Arnold.)



cross, she commanded the stream to be dried up. This being done she crossed without trouble.1

There is a Hindoo fable to the effect that when the infant Crislma was being sought by the reigning tyrant of Madura (King Kausa)2 his foster-father took him and departed out of the country. Coming to the river Yumna, and wishing to cross, it was divided for them by the Lord, and they passed through.

The story is related by Thomas Maurice, in his “ History of Ilindostan,” who has taken it from the Bhagavat Pooraun. It is as follows:

Yasodha took the child Crishna, and carried Uim off (from where he was born), but, coming to the river Yumna, directly opposite to Gokul, Criskna's father perceiving the current to be very strong, it being in the midst of the rainy season, and not knowing which way to pass it, Crishna commanded the water to give way on both sides to his father, w?to accordingly passed dry-footed, across the river.”3

This incident is illustrated in Plate 58 of Moore’s “ Hindu Pantheon.”

There is another Hindoo legend, recorded in the Rig Veda, and quoted by Viscount Amberly, from whose work wo take it,‘ to the effect that an Indian sage called Visvimati, having arrived at a river which lie wished to cross, that holy man said to it: “ Listen to the Bard who lias come to you from afar with wagon and chariot. Sink down, become fordable, and reach not up to our chariot axles.” The river answers: “ I will bow down to thee like a woman with full breast (suckling her child), as a maid to a man, will I throw myself open to thee.”

This is accordingly done, and the sage passes through.

We have also an Indian legend which relates that a courtesan named Bindumati, turned hack the streams of the river Ganges.'’

We see then, that the idea of seas and rivers being divided for the purpose of letting some chosen one of God pass through, is an old one peculiar to other peoples beside th • Hebrews, and the probability is that many nations had legends of this kind.

That Pharaoh and his host should have been drowned in the Bed Sea, and the fact not mentioned by any historian, is simjffy impossible, especially when they have, as we have seen, noticed the fact of the Israelites being driven out of Egypt.6 Hr. Inman, speaking of this, says:



“ \Yc seek in vain amongst the Egyptian hieroglyphs for scenes which recall such cruelties as those we read of in the Hebrew records; and in the writings which have hitherto been translated, we find nothing resembling the wholesale destructions described and applauded by the Jewish historians, as perpetrated by their own people.”1

That Pharaoh should have pursued a tribe of diseased slaves, whom he had driven out of his country, is altogether improbable, lu the words of Dr. Knappert, we may conclude, by saying that:

(Aug., 1S81), near Thebes, in Egypt, was found thirty-nine mummies of royal and priestly personages. Among these was King Ramses IT., the third king of the Nineteenth Dynasty, and the veritable Pharoah of the Jewish captivity. It is very strange that he should be here, among a number of other kings, if be bad been lost in the Red Sea. The mummy is wrapped in rose-
 
colored and yellow linen of a texture finer than the finest Indian muslin, upon which loins flowers are strewn. It is in a perfect state of perservatiou. (See a Cairo [Aug. 8th] letter to the London Times.)

1 Ancient Faiths, vol. ii. p. 58.

* The Religion of Israel, p. 41.
 

“ This story, ichick teas not written until more than fire hundred years after the exodus itself can, lay no claim to be considered historical."1



RECEIVING THE TEN COMMANDMENTS.

Tiie receiving of the Ten Commandments by Moses, fiom the Lord, is recorded in the following manner:

“In the third month, when the children of Israel were gone forth o'.lt of the land of Egypt, the same day came they into the wilderness of Sinai, . . . and there Israel camped before the Mount. .               .               .

“And it came to pass on the third day that there were thunders and lightnings, and a thick cloud upon the .Mount, and the voice of the tempest exceedingly loud, so that all the people that was in the camp trembled. . .             .

“ And Mount Sinai was altogether on a smoke, because the Lord descended upon it in tire, and the smoke thereof ascended as the smoke of a furnace, and the whole .Mount quaked greatly. And when the voice of the tempest sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

“ And the Lord came down upon the Mount, and called Moses up to the top of the Mount, and Moses went up.”[144] [145]

The Lord there communed with him, and “ he gave unto Moses .... two tables of testimony, tables of stone, written with

the finger of God.”'

Whoa Moses came down from off tlie Mount, lie found the children of Israel dancing around a golden calf, which his brother Aaron had made, and, as his “ singer waxed hot,” lie cast the tables of stone on the ground, and broke them.[146] Moses again saw the Lord on the Monnt, however, and received two more tables of stone.[147] When lie came down this time from off Mount Sinai, “the skin of his face did shine.”'1



 



called Chemmis, situated in the Thebaic district, near Neapolis, in which is a quadrangular temple dedicated to (the god) Ferscus, son of (the Virgin) Danae ; palm-trees grow round it, and the portico is of stone, very spacious, and over it are placed two large stone statues. In this inclosurc is a temple, and in it is placed a statue of Perseus. The Chemmit* (or inhabitants of Chemmis), qfilrm that Perseus has frequently appeared to them on earth^andfrequently within the temple(Ilerodotus, bk. ii. ch. 91.)



These two tables of stone contained the Ten Commandments,* so it is said, which the Jews and Christians of the present day are supposed to take for their standard.

They are, in substance, as follows:

1—    To have no other God blit Jehovah.

2—    To make no imago for purpose of worship.

3—     Not to take Jehovah’s name in vain.

4—     Not to work on the Sabbath-day.

5—     To honor their parents.

6—     Not to kill.

7—     Not to commit adultery.

8—     Not to steal.

9—     Not to bear false witness against a neighbor.

10—   Not to covet.3

Wo have already seen, in the last chapter, that Bacchus was called the “ Taw-giver, ” and that Ids laws were written on two tables of stone.’ This feature in the Hebrew legend was evidently copied from that related of Bacchus, bnt, the idea of his (Moses) receiving the commandments from the Lord on a mountain was obviously taken from the Persian, legend related of Zoroaster.

Brof. Max Muller says:

“ WLmt applies to the religion of Moses applies to that of Zoroaster. It is placed before us ns a complete system from the first, revealed by Ahuramazda (Ormuzd), proclaimed by Zoroaster

The disciples of Zoroaster, in their profusion of legends of the master, relate that one day, as he prayed on a high mountain, in the midst of thunders and lightnings (“fire from heaven”), the Lord himself appeared before him, and delivered unto him the “ Book of the Law.” While the King of Persia and the people were assembled together, Zoroaster came down from the mountain unharmed, bringing with him the “Book of the Law,” which had been revealed to him by Orinuzd. They call this book the Zend- Avesta, which signifies the Living Word.[148]



 



the Sabbath day. Honor your father and y<*nr mother. Commit no murder. Break not the marriage, vow. Steal not. Bear no false witness. Covet not.'1 (Bible for Learners, vol. i.

p. 18.)

3   Bell’s Pantheon, vol. i. p. 122. Higgins, vol. ii. p. l‘J. Cox : Aryan Mytho. vol. ii. p. 295.

4     Muller : Origin of Religion, p. 180.

4 See Prog, ltolig. Ideas, vol. i. pp. 2-V7. 2*8. This book, the  sta, is similar, in

many respects, to the 1 '(das of the //



According to the religion of the Cretans, Minos, tneir .uv-giver, ascended a mountain (Mount Dicta) and there received from the Supreme Lord (Zeus) the sacred laws which he brought down with him.1

Almost all nations of antiquity have legends of their holy men ascending a mountain to ask counsel of the gods, such places being invested with peculiar sanctity, and deemed nearer to the deities than other portions of the earth.''

According to Egyptian belief, it is Thotli, the Deity itself, that speaks and reveals to his elect among men the will of God and the arcana of divine things. Portions of them are expressly stated to have been written by the very linger of Tliotli himself ; to have been the work and composition of the great god.a

Diodorus, the Grecian historian, says :

The idea promulgated by the ancient. Egyptians that their laws were received direct from the Most High God, has been adopted with success by many other law-givers, who have thus insured respect for their institutions'

This has led many to believe that Zoroaster was & Brahman ; among those are Rawlinson (See Inman's Ancient Faiths, vol. ii. p. 831) and Thomas Maurice. (See Indian Antiquities, vol. ii. p. 219.)

The Persians themselves had a tradition that he came from some country to the East of them. That he was a foreigner is indicated by a passage in the Zend-Avesta which represents Ormuzd as saying to biro: “ Thou, 0 Zoroaster, by the promulgation of my law, shalt restore to me my former glory, which was pure light. Up ! haste thee to the land of Iran, which thirsteth after the law, and say, thus said Ormuzd, Ac.” (See Prog. Relig. Ideas, vol. i. p. 2U3.)

1 The Bible for Learners, vol. i.p. 301.

u“The deities of the Hindoo Pantbeou dwell on the sacred Mount Meru; the gods of Persia ruled from Albordj; the Greek Jove tkuuderod from Olympus ; and the Scandinavian gods made Asgarrt awful with their presence. . . . Profane history is full of examples attesting the attachment to high places for purpose of sacrifice.” (Squire : Serpent Symbols, p. 78.)
 
“ The offerings of the Chinese to the deities were generally on the summits of high mountains, as they seemed to them to be nearer heaven, to the majesty of which they were to he offered.” (Christmas's Mytho. p. 250, in Ibid.) “In the infancy of civilization, high places were chosen by the people to offer sacrifices to the godQ. The first altars, the first temples, were erected on mountains.” (Humboldt : American Researches.) The Himalayas are the “ Heavenly mountains.'''' In Sanscrit Ilitnaldy corresponding to the M. Gothic. Hi- mins ; Alem., Hindi; Ger., Swed., and Dan., ffimmel; Old Norse, Himin ; Dutch, Hemel; Ang.-Sax., Jleofon; Eng., Heaven. (See Mallet’s Northern Antiquities, p. 42.)

3 Bunsen's Egypt, quoted in Isis Unveiled, vol. ii. p. 3(57. Mrs. Child says : “The laws of Egypt were handed down from the earliest- times, and regarded with the utmost veneration as a portion of religion. Their first legislator represented them as dictated by the gods themselves, and framed expressly for the benefit of mankind by their secretary Thoth(Prog. Relig. Ideas, vol. i. p. 173.)

4  Quoted in Ibid.
 

The Supremo God of the ancient Mexicans was Tezcatlipoca. lie occupied a position corresponding to the Jehovah of the Jews, the Brahma of India, the Zeus of the Greeks, and the Odin of the Scandinavians, llis name is compounded of Tezcatepec, the name of a mountain (upoji which he is said to have manifested himself to man) till, dark, and poca, smoke. The explanation of this designation is given in the Codex Vaticanus, as follows:



Tozcatlipoca was one of their most potent deities; they say lie once appeared on the top of a mountain. They paid him great reverence and adoration, and addressed him, in their prayers, as *• Lord, whose servant we are." Xo man ever saw his face, for he appeared only *• as a shade.” Indeed, the Mexican idea of the godhead was similar to that of the Jews. Like Jehovah, Tezeat- lipoca dwelt in the “ midst of thick darkness." When he descended upon the mount of Tezcatepcc, darkness overshad'owed the earth, while fire and water, in mingled streams, forced from beneath his feel, from its summit.1

Thus, we see that other nations, beside the Hebrews, believed that their laws were actually received from God, that they had legends to that effect, and that a mountain figures conspicuously in the stories.

Professor Oort, speaking on this subject, says :

“ No one who lias any knowledge of antiquity will be surprised at this, for similar beliefs were very common. All peoples who hatl issued from a life of barbarism and acquired regular political institutions, more or less elaborate laws, and established worship, and maxims of morality, attributed all this— their birth as a nation, so to speak—to one or more great men, all of whom, without exception, were supposed to have received their knowledge from some deity.

“ Whence did Zoroaster, the prophet of the Persians, derive his religion? According to the beliefs of his followers, and the doctrines of their sacred writings, it was from Aliuramazda, the God of light. Why did the Egyptians represent ibegodThoth with a writing tablet and a pencil in his hand, and honor him especially as the god of the priests? I treatise lie was ‘the Lord of the divine Word,’ the foundation of all wisdom, from whose inspiration the priests, who were the scholars, the lawyers, and the religious teachers of the people, derived all their wisdom. Was not Minos, the law-giver of the Cretans, the friend of Zeus, the highest of the gods? Nay, was he not even his son. and did he not ascend to the sacred cave on Mount. Dicte to bring down the laws which his god had placed there for him? From whom did the Spartau law-giver, Lycurgus, himself say that lie had obtained his laws? From ao other.than the god Apollo. The 1 toman legend, too. in honoring Numa Pompilius as the people’s instructor, at the same time ascribed all his wisdom to his intercourse with the nymph Egeria. It was the same else where; and to make one more example,—this from later times— Mohammed not ouiy believed himself to have been called immediate!}' by God to be the prophet of the Arabs, but declared that he had received every page of the Koran from the hand of the angel Gabriel.



SAMSON AND HIS EXPLOITS.

This Israelite hero is said to have been born at a time when the children of Israel were in the hands of the Philistines. His mother, who had been barren for a number of years, is entertained by an angel, who informs her that she shall conceive, and bear a son,1 and that the child shall be a Nazar ite unto God, from the womb, and he shall begin to deliver Israel out of the hands of the Philistines.

According to the prediction of the angel, “ the woman bore a son, and called his name Samson j and the child grew, and the Lord blessed him.”

x The idea of a woman conceiving, and bear* ing a eon in her old age, seems to have been a Ilebrew peculiarity, as a number of their remarkable personages were born, so it is said, of parents well advanced in years, or of a woman who was supposed to have been barren. As illustrations, we may mention this case of Sain- $ony and that of Joseph being bom of Rachel. The beautiful Rachel, who was so much beloved by Jacob, her husband, was barren, and she bore him no sons. This caused grief and discontent on her part, and anger on the part of her husband. In her old age, however, she bore the wonderful child Joseph. (See Genesis, yyy. 1-29.)

Isaac was bom of a woman (Sarah) who had been barren many years. An angel appeared to her when her lord (Abraham) “ was ninety years old and nine,” and informed her that she would conceive and bear a son. (See Gen. xvi.)

Samuel, the “ holy man,” was also born of a woman (Hannah) who had been barren many years. In grief, she prayed to the Lord for % child, and was finally comforted by receiving her wish. (See 1 Samuel, i. 1-90.)

John the Baptist was also a miraculously con» ceived infant. His mother, Elizabeth, bore
 
him in her old age. An angel also informed her and her husband Zachariah, that this event would take place. (See Luke, i. 1-25.)

Mary, the mother of Jesus, was bom of a woman (Anna) who was “ old and stricken in years,” and who had been barren all her life. An angel appeared to Anna and her husband (Joachim), and told them what was about to take place. (See 4 4 The Gospel of Mary,” Apoc.)

Thus we see, that the idea of a wonderful child being born of a woman who had passed the age which nature had destined for her to bear children, and who had been barren all her life, was a favorite one among the Hebrews. The idea that the ancestors of a race lived to a fabulous old age, is also a familiar one among the ancients.

Most ancient nations relate in their fables that their ancestors lived to be very old men. For instance ; the Persian patriarch Kaiomaras reigned 560 years; Jemshid reigned 300 years ; Jabmnrasli reigned 700 years ; Dahak reigned 1000 years ; Feridun reigned 120 years ; Manu- gcher reigned 500 years; Ivaikans reigned 150 years; and Bahaman reigned 112years. (See Dunlap : Son of the Man, p. 155, note.)
 

“And Samson (after be had grown to man’s estate), went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. And he came up and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines; now therefore get her for me to wife.”



 



Samson’s father and mother preferred that he should take a woman among the daughters of their own tribe, but Samson wished for the maid of the Philistines, “for,” said he, “she pleaseth ine well.”

The parents, after coming to the conclusion that it was the will of the Lord, that he should marry the maid of the Philistines, consented.

“ Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath, and, behold, a young lion roared against him (Samson). And the spirit of the Lord came mightily upon him, and he rent him (the lion) as lie would have rent a kid, and he had nothing in his hand.”

This was Samson’s first exploit, which he told not to any one, not even his father, or his mother.

lie then continued on his way, and went down and talked with the woman, and she pleased him well.

And, after a time, he returned to take her, and he turned aside to see the careass of the lion, and behold, “ there was a swarm of bees, and honey, in the careass of the lion.”

Samson made a feast at his wedding, which lasted for seven days. At this feast, there were brought thirty companions to be with him, unto whom he said :                                     “ I will now put forth a riddle

unto you, if ye ean eertainly declare it me, within the seven days of the feast, and find it out, then L will give you thirty sheets, and thirty changes of garments. But, if ye cannot declare it me, then shall ye give me thirty sheets, and thirty changes of garments.” And they said unto him, “Put forth thy riddle, that we may hear it.” And he answered them :  “ Out of the eater came

forth meat, and out of the strong came forth sweetness.”

This riddle the thirty companions could not solve.

“And it came t>o pass, on the seventh day, that they said unto Samson's wife:             ‘ Entiee thy husband, that he may declare unto

us the riddle.’ ”

She accordingly went to Samson, and told him that he could not love her ; if it were so, he would tell her the answer to the riddle. After she had wept and entreated of him, he finally told her, and she gave the answer to the children of her people. “ And the men of the city said unto him, on the seventh day, before the sun went down, ‘ What is sweeter than honey, and what is stronger than a lion?”’

Samson, upon hearing this, suspected liow they managed to find out the answer, whereupon ho said unto them :             “If ye had not

ploughed with my heifer, ye had not found out my riddle ”

Samson was then at a loss to know where to get the thirty sheets, and the thirty changes of garments ; but, “ the spirit of the Lord came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle.”

This was the hero's second exploit.

ilis anger being kindled, he went up to his father’s house, instead of returning to his wife.’ iJat ic came to pass, that, after a while, Samson repented of his actions, and returned to his wife’s house, and wished to go in to his wife in the chamber ; but her father would not suffer him to go. And her father said : “ I verily thought that thou hadst utterly hated her, therefore, I gave her to thy companion. Is not her younger sister fairer than she ? Take her, I pray thee, instead of her.”

This did not seem to please Samson, even though the younger was fairer than the older, for he “ went and caught three hundred foxes, and took iirebrands, and turned (the foxes) tail to tail, and put a iirebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burned up both the shocks and also the standing corn, with the vineyards and olives.”

This was Samson’s third exploit.

When the Philistines found their corn, their vineyards, and their olives burned, they said:          Who hath done this?”

“ And they answered, ‘ Samson, the son-in-law of the Timnite, because be bad taken his wife, and given her to his companion,’ And the Philistines came up, and burned her and her father with fire. And Samson said unto them: ‘ Though ye have done this, yet will I be avenged of you, and after that I will cease.’ And he smote them hip and thigh with a great slaughter, and he went and dwelt in the top of the rock Etam.”

This “ great slaughter ” was Samson's fourth exploit.

“ Then the Philistines went up, and pitched in Judah, and spread themselves in Lchi. And the men of Judah said: ‘ Why are yc come up against us?’ And they answered: ‘ To bind Samson are we come up, and to do to him as he hath done to us.’ Then three thousand men of Judah went up to the top of the rock Etam, aud said to Samson:              ‘ Ivnowest thou not that the Philistines are

rulers over us? What is this that thou hast done unto us ?’ And he said unto them: ‘As they did unto me, so have I doDe unto them.’ And they said unto liim: ‘We are come dowrn to bind tbee, that we may deliver thee into the hands of the Philistines.’ And Samson said unto them: ‘Swear unto me that ye will not, fall upon me yourselves.’ And they spake unto him, saying, ‘No; but we will bind thee fast, and deliver thee into their hands: but surely we will not kill tlicc.’ And they bound him with two now cords, and

1 Judges, iiy.

biouglit him up from the rock. Ami when he came unto Lchi, the Philistines shouted against him; anil the spirit of the Lord came mightily upon him, and the curds that mere upon his arms betmme an Jinx that was burned with fire, and his bands loosed from off hts hands. And he found a new jaw-bone of an ass, and put forth his hand and took it, and slew a thousand men with it.”

This was Satnson'syiyif/t exploit.

After slaying a thousand nieti he was ‘‘sore athirst," and called unto the Lord. And “Got! clave it hollow place that was in the jaw, and there came water thereout, and when he had drunk, his spirit came again, aud lie revived.’M

“ Then went Samson to Gaza and saw there a harlot, aud went in unto her. And it was told the Gazite.s, saying, ‘ Samson is come hillier.’ And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying: ? In the morning, when it is day, we shall kill him.’ And Samson lay (with the harlot) till midnight, aud arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar aud all, aud put them upon his shoulders, and carried them up to the top of a hill that is in llebron.”

This was Samson’s sixth exploit.

“And it came to pass afterward, that he loved a woman in the valley of Soreck, whose name was Delilah. And the lords of the Philistines came up unto her, and said unto her: ‘ Entice him, and see wherein his great strength lieth, and by what means we may prevail against him.’”

Delilah then began to entice Samson to tell her wherein his strength lay.

“ She pressed him daily with her words, and urged him, so that his soul was vexed uuto death. Then he told her all his heart, and said unto her: ‘ There hath not come a razor upon mine head, fori have been a Xazarite unto God from my mother’s womb. If I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.’ And when Delilah saw that he had told her all his heart, she went and called for the lords of the Philistines, saying: ‘ Come up this onco, for he hath showed me all his heart.’ Then the lords of the Philistines came up unto her, and brought money in their hands (for her).

“Aud she made him (Samson) sleep upon her knees; and she called for a man, and she caused him to shave off the serai locks of his head; and she began to afflict him, and his strength went from him."

The Philistines then took him, put out itis eyes, and put him in piison. And being gathered together at a great sacrifice in honor of their God, Dagon, they said: " Call for Samson, that ho may make us sport.” And they called for Samson, and lie made them sport.

" And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house stundeth, that I may lean upon them.

Judges, xv.



“ Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport.

‘‘And Samson called unto the Lord, and said: ‘ O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. ’

“ And Samson took hold of the two middle pillars upon which the house stood and on which it was borne up, of the one with his right hand, and of the Other with his left. And Samson said: ‘ Let me die with the Philistines.’ And he bowed himself with all his might; and (having regained his strength) the house fell upon the lords, and upon the people that were therein. So the dead which he slew at his death, were more than they which he slew in his life.”'

Thus ended the career of the “ strong mart ” of the Hebrews.

That this story is a copy of the legends related of Hercules, or that they have both been copied from similar legends existing among some other nations,’ is too evident to bo disputed. Many churchmen have noticed the similarity between the history of Samson and that of Hercules. In Chambers's Encylopaedia, under “ Samson,” we read as follows :

“It has been matter of most contradictory speculations, how far his existence is to be taken as a reality, or, in other words, what substratum of historica. truth there may be in this supposed circle of popular legends, artistically rounded off, in the four chapters of Judges which treat of him. .                                                                                .    .

“The miraculous deeds ho performed have taxed the ingenuity of many commentators, and tire text has been twisted and turned in all directions, to explain, rationally, his slaying those prodigious numbers single-handed; his carrying the gates of Gaza, in one night, a distaneeof about fifty miles, Ac., Ac.’'

That this is simply a Solar myth, no one will doubt, we believe, who will take the trouble to investigate it.

Prof. Groldziher, who has made “ Comparative Mythology ” a special study, says of this story :

"The most complete and loundcd-off Solar myth extant in Hebrew, is that of Shimshon (Samson), a cycle of mythical conceptions fully comparable with the Greek myth of Hercules.”3

We shall now endeavor to ascertain if such is the case, by comparing the exploits of Samson with those of Hercules.

The first wonderful act performed by Samson was, as we have seen, that of slaying a lion. This is said to have happened when he was but a youth. So likewise was it with Hercules. At the age of eighteen, he slew an enormous lion.[149] [150]

The valley of Nemea was infested by a terrible lion ; Eurystheus ordered Hercules to bring him the skin of this monster. After



using in vain his clnb and arrows against the lien, Hercules strangled the animal with his hands. lie returned, carrying the dead lion on his shoulders; but Eurystheus was so frightened at the sight of it, and at this proof of the prodigious strength of the hero, that he ordered him to deliver the accounts of his exploits in the future outside the town.[151] [152] [153] [154] [155] [156]

To show the courage of Hercules, it is said that he entered the cave where the lion’s lair was, closed the entrance behind him, and at once grappled with the monster.a

Samson is said to have torn asunder the jaws of the lion, and we find him generally represented slaying the beast in that manner. So likewise was this the manner in which Hercules disposed of the Neinean lion.*

The skin of the lion, Hercules tore off with his fingers, and knowing it to be impenetrable, resolved to wear it henceforth.' The statues and paintings of Hercules either represent him carrying the lion’s skin over his arm, or wearing it hanging down his back, the skin of its head fitting to his crown like a cap, and the fore-legs knotted under his chin.'

Samson’s second exploit was when he went down to Ashkelon and slew thirty men.

Hercules, when returning to Thebes from the lion-hunt, and wearing its skin hanging from his shoulders, as a sign of his success, met the heralds of the King of the Minyse, coming from Orchomenos to claim the annual tribute of a hundred cattle, levied on Thebes. Hercules cut off the ears and noses of the heralds, bound their hands, and sent them home.'

Samson’s third exploit was when he caught three hundred foxes, and took fire-brands, and turned them tail to tail, and put a firebrand in the midst between two tails, and let them go into the standing corn of the Philistines.

There is no such feature as this in the legends of Hercules, the nearest to it in resemblance is when he encounters and kills the Learnean Hydra.[157] During this encounter a fire-brand figures conspicuously, and the neighboring wood is set on fire*



 



7    “It has many heads, one being immortal, as the etorm must constantly supply new clouds while the vapors are driven off by the Sun into space. Hence the story went that although Ilerakles could burn away its mortal heads, as the Sun burns up the clouds, still he can but hide away the mist or vapor itself, which at its appointed time must again darken tho sky.” (Cox: Aryan Mytho., vol. ii. p. 48.)

1 See Manual of Mytho,, p. 250,



Wc have, however, an explanation of this portion of the legend, in the following from Prof. Steinthal:

At the festival of Ceres, held at Rome, in the month of April, a fox-hunt through the circus was indulged in, in which burning torches were bound to the foxed tails.

Tliis was intended to be a symbolical reminder of the damage done to the fields by mildew, called the “ red fox f which was exorcised in various ways at this momentous season (the last third of April). It is the time of the Dog-Star, at which the mildew was most to be feared ; if at that time great solar heat follows too close upon the hoar-frost or dew of the cold nights, this mischief rages like a burning fox through the corn-fields.[158]

Tie also says that:

“ This is the sense of the story of the foxes, which Samson caught and sent into the Philistines’ fields, with fire-brands fastened to their tails, to burn the crops. Like the lion, the fox is an animal that indicated the solar heat, being well suited for this both by its color and by its long-haired tail.”[159]

llouchart, in his “ Ilierozoicon,” observes that:

“ At this period (s', e., the last third of April) they cut the corn in Palestine and Lower Egypt, and a few days after the setting of the Ilyads arose the Fox, in whose train or tail comes the fires or torches of the dog-days, represented among the Egyptians by red murks painted on the backs of their animals.”[160]

Count do Volney also tells us that :

“The inhabitants of Carseoles, an ancient, city of Latiurn, every year, in a religious festival, burned a number of foxes with torches lied to their tails. They gave, as the reason for this whimsical ceremony, that their corn had been formerly burnt by a fox to whose tail a young man had fastened a bundle of lighted straw.”4

He concludes his account of this peculiar “ religious festival,” by saying :

“ This is exactly the story of Samson with the Philistines, but it is a Pheni- cian tale. Car-Seol is a compound word in that tongue, signifying town of foxes. The Philistines, originally from Egypt, do not appear to have had any colonies. The Phcnicians had a great many; and it can scarcely be admitted that they borrowed this story from the Hebrews, as obscure as the Druses are in our own times, or that a simple adventure gave rise to a religious ceremony; it evidently can only he a mythological and allegorical narration.’’1

So much, then, for the foxes and fire-brands.

Samson’s fourth exploit was when he smote the Philistines “ hip and thigh,” “ with great slaughter.”

It is related of Hercules that he had a combat with an army of Centaurs, who were armed with pine sticks, rocks, axes, Ac. They llocked in wild confusion, and surrounded the cave of Pholos, where Hercules was, when a violent light ensued. Hercules was obliged to contend against this large armed force single-handed, but he came olf victorious, and slew a great number of them.[161] Hercules also encountered and fought against an army of giants, at the Phlegraean fields, near Cumae."

Samson’s next wonderful exploit was when “ three thousand men of Judah ” bound him with cords and brought him up into I .chi, when the Philistines were about to take his life. The cords with which he was bound immediately became as llax, and loosened from oil his hands. lie then, with the jaw-bone of an ass, slew one thousand Philistines.’

A very similar feature to this is found in the history of Hercules. He is made prisoner by the Egyptians, who wish to take his life, but while they are preparing to slay him, he breaks loose his bonds—having been tied with cords—and kills Iiuseris, the leader of the band, and the whole retinue.*

On another occasion, being refused shelter from a storm at Kos, he was enraged at the inhabitants, and accordingly destroyed the whole town.'

Samson, after ho had slain a thousand Philistines, was “sore athirst,’’ and called upon Jehovah, his father in heaven, to succor him, whereupon, water immediately gushed forth from “a hollow place that was in the jaw-bone.”

Hercules, departing from the Indies (or rather Ethiopia), and conducting his army through the desert of Lybia, feels a burning thirst, and conjures Ihou, his father, to succor him in his danger.



 



230; Montfaucon:                L'Antiqnitc Expliquee,

vol. i. p. 213, and Murray: Manual of MythoN Ogy, Pl>- 259-202.

It Is evident that Herorlo/its. the Grecian historian, was somewhat of a skeptic, for he says: “The Grecians say that * When Hercules anivod in Egypt, the Egyptians, having crowned him with a garland, led him in procession, as designing io sacrifice him to Jupiter, and that for some time he remained quiet, hut. when they begau the preparatory ceremonies upon him at the altar, he set about defending himself and slew every one of them.’ Now, since Hercules was bet one. and, besides, a mere man. as they confess, how is it possible that he should slay many thousauds?” (Herod* otus, book li. c.h. 45).

4 Murray: Manual of Mythology, p. 263.



Instantly the (celestial) Ram appears. Hereules follows him and arrives at a place where the Ram scrapes with his foot, and there instantly comes forth a spring of water'

Samson’s sixth exploit happened when he went to Gaza to visit a harlot. The Gazitcs, who wished to take his life, laid wait for him all night, but Samson left the town at midnight, and took with him the gates of the city, and the two posts, on his shoulders. He carried them to the top of a hill, some fifty miles away, and left them there.

This story very much resembles that of the “ Pillars of Hercules,” called the “ Gates of Cadiz.”*

Count de Yolney tells us that:

“ Hercules was represented naked, carrying on his shoulders two columns called the Gates of Cadiz.”3

“ The Pillars of Hercules ” was the name given by the ancients to the two rocks forming the entrance or gate to the Mediterranean at the Strait of Gibraltar.4 Their erection was ascribed by the Greeks to Hercules, on the occasion of his journey to the kingdom of Geryon. According to one version of the story, they had been

united, but Hercules tore them asunder.*

Fig. Ho. 3 is a representation of Hercules with the two posts or pillars on his shoulders, as alluded to by Count de Yolney. We have taken it from Montfau- eon’s “ L’Antiquite Ex- pliquee.”*

J. P. Lundy says of this:





 



temple to Jupiter, under the title of Ammon

2   Cadiz (ancient Gades), being situated near t

[Prometheus]

concluding part1



 

 

 

 



CHAPTEK IX.

JONAH SWALLOWED BY A BIG FISH.

In tlie book of Jonah, containing four chapters, we are told the word of the Lord came unto Jonah, saying: “ Arise, go to Nin- evali, that great city, and cry against it, for their wickedness is come up against me.”

Instead of obeying this command Jonah sought to flee “from the presence of the Lord,” by going to Tarshish. For this purpose he went to Joppa, and there took ship for Tarshish. But the Lord sent a great wind, and there was a mighty tempest, so that the ship was likely to be broken.

The mariners being afraid, they cried every one unto his God ; and casting lots—that they might know which of them was the cause of the storm—the lot fell upon Jonah, showing him to be the guilty man.

The mariners then said unto him ; “ What shall we do unto thee ?” Jonah in reply said, “Take me up and cast me forth into the sea, for I know that for my sake this great tempest is upon you.” So they took up Jonah, and cast him into the sea, and the sea ceased raging.

And the Lord prepared a great fish to swallow up Jonah, and Jonah teas in the belly of the fish three days and three nights. Then J onah prayed unto the Lord out of the fish’s belly. And the Lord spake unto the fish, and it vomited out Jonah upon the dry land.

The Lord again spake unto Jonah and said :

“ Go unto Ninevah and preach unto it.” So Jonah arose and went unto Xinevali, according to the command of the Lord, and preached unto it.

There is a Hindoo fable, very much resembling this, to be found in the Somadeva Bhatta, of a person by the name of Saktideva who was swallowed by a huge fish, and finally came out unhurt. The story is as follows :

“ There was once a king’s daughter who would marry no one

[77]



but the man who had seen the Golden City—of legendary fame— and Saktideva was in love with her; so he went travelling about the world seeking some one who could tell him where this Golden City was. In the course of his journeys he embarked on hoard a ship bound for the Island of Utsthala, where lived the King of the Fishermen, who, Saktideva hoped, would set him on his way. On the voyage there arose a great storm and the ship went to pieces, and a great fish swallowed Saktideva whole. Then, driven by the force of fate, the fish went to the Island of Utsthala, and there the servants of the King of the Fishermen caught it, and the king, wondering at its size, had it cut open, and Saktideva came out unhurt.'’[175]

In Grecian fable, Hercules is said to have been swallowed by a whale, at a place called Joppa, and to have lain three dags in his entrails.

Bernard de Mon tfaueon, speaking of Jonah being swallowed by a whale, and describing a piece of Grecian sculpture representing Hercules standing by a huge sea monster, says :

“ Some ancients relate to the effect that Hercules was also swallowed by the whale that was watching Ilesiono, that he remained three days in his belly, and that he came out bald-pated after his sojourn there.”2

Bouchet, in his “ Ilist. d’Animal,” tells us that:

“The great fish which swallowed up Jonah, although it be called a whale (Matt. xii. 40), yet it was not a whale, properly so called, but a Dog-fish, called Carcharias. Therefore in the Grecian fable IIercules is said to have been swallowed up of a Dag, and to have lain three days in his entrails.”3

Godfrey Higgins says, on this subject:

“The story of Jonas swallowed up by a whale, is nothing but part of the fiction of Hercules, described in the Ileracleid or Labors of Hercules, of whom the same story' was told, and who was swallowed up at the very same place, Joppa, and for the same period of time, three days. Lycophron says that Hercules was three nights in the bellyr of a fish.”4

We have still another similar story in that of “Avion the Musician,” who, being thrown overboard, was caught on the back of a Dolphin and landed safe on shore. The story is related in “ Tales of Ancient Greece,” as follows :

Arion was a Corinthian harper who had travelled in Sicily and [176] [177]

Italy, and liad accumulated great wealth. Being desirous of again seeing his native city, lie set sail from Taras for Corinth. The sailors in the ship, having seen the large boxes full of money which Arion had brought witii him into the ship, made up their minds to kill him and take his gold and silver. So one day when he was sitting on the bow of the ship, and looking down on the dark blue sea, three or four of the sailors came to him and said they were going to kill him. Now Arion knew they said this because they wanted his money; so he promised to give them all he had if they would spare his life. But they would not. Then he asked them to let him jump into the sea. When they had given him leave to do this, Arion took one last look at the bright and sunny sky, and then leaped into the sea, and the sailors saw him no more. But Arion was not drowned in the sea, for a great fish called a dolphin was swimming by the ship when Arion leaped over; and it caught him on its back and swam away with him towards Corinth. So presently the fish came close to the shore and left Arion on the beach, and swam away again into the deep sea.'

There is also a Persian legend to the effect that Jemshid was devoured by a great monster waiting for him at the bottom of the sen, but afterwards rises again out of the sea, like Jonah in the Hebrew, and Hercules in the Phonician myth.3 This legend was also found in the myths of the New World.3

It was urged, many years ago, by Itosenmuller—an eminent German divine and professor of theology—and other critics, that the miracle recorded in the book of Jonah is not to be regarded as an historical fact, “ bat only as an allegory, founded on the Dheni- cian myth of Hercules rescuing Ilesione from the sea monster by leaping himself into its jaws, and for three days and three nights continuing to tear its entrailsS'

That the story is an allegory, and that it, as well as that of Saktideva, Hercules and the rest, are simply different versions of the same myth, the significance of which is the alternate swallowing up and casting forth of Day, or the Sun, by Night, is now all but universally admitted by scholars. The Day, or the Sun, is swallowed up by Night, to be set free again at dawn, and from time to time suffers a like but shorter durance in the maw of the eclipse and the storm-cloud.6 Professor Goldzhier says: 1

“ The most prominent mythical characteristic of the story of Jonah is his celebrated abode in the sea in the belly of a whale. This trait is eminently Solar. ... As on occasion of the storm the storm-dragon or the storm- serpent swallows the Sun, so when he sets, lie (Jonah, as a personification of the Sun) is swallowed by a mighty fish, waiting for him at the bottom of the sea. Then, when he appears again on the horizon, he is spit out on the shore by the sea-monster.”1

The Sun was called Jona, as appears from Gruter’s inscriptions, and other sources.11

In the Vedas—the four sacred books of the Hindoos—when Day and Night, Sim and Darkness, are opposed to each other, the one is designated Bed, the other Black.'

The Bed Sun being swallowed up by the Dark Earth at Night —as it apparently is when it sets in the west—to be cast forth again at Day, is also illustrated in like manner. Jonah, Hercules and others personify the Sun, and a huge Fish represents the Earth.1 The Earth represented as a huge Fish is one of the most promi/nent ideas of the Polynesian mythology.’’

At other times, instead of a Fish, we have a great raving Wolf who comes to devour its victim and extinguish the /Sim-light.[178] The Wolf is particularly distinguished in ancient Scandinavian mythology, being employed as an emblem of the Destroying Power, which attempts to destroy the Sun.7 This is illustrated in the story of Little Bed Riding-Hood (the Sun)8 who is devoured by the great Black Wolf (Night) and afterwards comes out unhurt'

The story of Little Red Riding-Hood is mutilated in the English version. The original story was that the little maid, in her shining Bed Cloak, was swallowed by the great Black Wolf and that she came out safe and sound when the hunters cut open the sleeping beast.1"



 



*   See Tylor: Early History of Mankind, p. 345.

*    Fiske: Myths and Myth Makers, p. 77.

*   See Knight: Ancient Ait and Mythology, pp. 88, 89, and Mallet’s Northern Antiquities.

8    In ancient Scandinavian mythology, the Sun is personified in the form of a beautiful maiden. (See Mallet’s Northern Antiquities, p- 458.)

9    See Fiske : Myths and Myth Makers, p. 77. Bunce : Fairy Tales, 161.

10     Tylor: Primitive Culture, vol. i. p. 307.

“ The story of Little Red Riding-Hood, as we call her, or Little Red-Cap, came from the same (i. e., the ancient Aryan) source, and refers to tbe Sun and the Night.''

“ One of the fancies of the most ancient Aryan or Hindoo stories was that there was a



In regard to these heroes remaining th ree days and three nights in the bowels of the Fish, they represent the Sun at the Winter Solstice. From December 22d to the 25th—that is, for three days and three nights—the Sun remains in the Lowest Regions, in the bowels of the Earth, in the belly of the Fish; it is then cast forth and renews its career.

Thus, we see that the story of Jonah being swallowed by a big fish, meant originally the Sun swallowed up by Night, and that it is identical with the well-known nursery-tale. How sucli legends are transformed from intelligible into unintelligible myths, is very clearly illustrated by Prof. Max Muller, who, in speaking of “ the comparison of the different forms of Aryan Religion and Mythology,” in India, Persia, Greece, Italy and Germany, says:

“In each of these nations there was a tendency to change the original conception of divine powers; to misunderstand the many names given to these powers, and to misinterpret the praises addressed to them. In this manner some of the divine names were changed into half-divine, half-human >,< roes, and at last the myths which were true and intelligible as told originally of ihe Sun, or the Dawn, or the Storms, were turned into legends or fables too marvellous to be believed of common mortals. This process can he watched in India, in Greece, and in Germany. The same story, or nearly the same, is told of gods, of heroes, and of men. The divine myth became an heroic legend, and the heroic legend fades away into a nursery tale. Our nursery tales have well been called the modern patois of the ancient sacred mythology of the Aryan race.”1

How striking are these words; how plainly they illustrate the process by which the story, that was true and intelligible as told originally of the Day being swallowed up by Night, or the Sun being swallowed up by the Earth, was transformed into a legend or fable, too marvellous to be believed by common mortals. How the ‘?divine myth” became an “ heroic legend,” and how the heroic legend faded away into a “ nursery tale.”

great dragon that was trying to devour the Sun, and to prevent him from shining upon the earth aud filling it with brightness and life and beauty, and that Indra, the Sun-god, killed the dragon. Now, this is the meaning of Little Red Riding-IIood, as it is told in onr nursery tales. Little Red Riding-IIood is the evening San, which i9 always described as red or golden; the old grandmother is the earth, to whom the rays of the Sun bring warmth and comfort. The wolf—which is a well-known figure for the clouds and darkness of night—is the dragon in another form. First he devours the grandmother ; that is, be wraps the earth In thick

G
 
clouds, which the evening Sun is not strong enough to pierce throngh. Then, with the darkness of night, he swallows up the eveniug Sun itself, and all is dark and desolate. Then, as in the German tale, the night-thunder and the storm-winds are represented by the loud snoring of the wolf; and then the huntsman, the morning Sun, comes in all his strength and majesty, and chases away the night-clouds and kills the wolf, and revives old Grandmother Earth, and brings Little Red Riding-Hood to life again.” (Bunce, Fairy Tales, their Origin and Meaning, p. 161.)

i Mflller’s Chips, voL U. p. 260.
 

In regard to Jonah’s going to the city of Ninevah, and preaching unto the inhabitants, we believe that the old “ Myth of Civiliza-



tion,” so called,[179] [180] is partly interwoven here, and that, in this respect, he is nothing more than the Indian Fish Avatar of Visit- nou, or the Chaldean Oannes. At his first Avatar, Vishnou is alleged to have appeared to humanity in form like a fish,[181] or halfman and half-fish, just as Oannes and Dagon were represented among the Chaldeans and other nations. In the temple of 1lama, in India, there is a representation of Vishnou which answers perfectly to that of Dagon.” Mr. Maurice, in his ^ Ilist. Iliudostan,” has proved the identity of the Syrian Dagon and the Indian Fish Avatar, and concludes by saying:

“ From tlie foregoing and a variety of parallel circumstances, I am inclined to think that the Chaldean Oannes, the Phenician and Philistian Dagon, and the Pisces of the Syrian and Egyptian Zodiac, were the same deity with the Indian Vishnu."[182] [183]

In the old mythological remains of the Chaldeans, compiled by Berosus. Abydenus, and Polyhistor, there is an acconnt of one Oannes, a fish-god, who rendered great, service to mankind.[184] This being is said to have come out of the Erythraean Sea.* This is evidently the Sun rising out of the sea, as it apparently does, in the East.[185] [186]

Prof. Goldzhier, speaking of Oannes, says:

"That this founder of cizilization has n Solar character, like similar heroes in all other nations, is shown ... in the words of Berosus, who says: ‘During the day-time Oannes held intercourse with man, but when the Sun set, Oannes fell into the sea, where he used to pass the night.’ Here, evidently, only the Sun can be meant, who, in the evening, dips into the sea, and comes forth again in the morning, and passes the day on the dry land in the company of men.”9

Dagon was sometimes represented as a man emerging from a fish's mouth, and sometimes as half-man and half-fish." It was believed that he came in a ship, and taught the people. Ancient history abounds with such mj’tliological personages.10 There was also a Durga, a fish deity, among the Hindoos, represented as a full grown man emerging from, a fish’s mouth.” The Philistines wor-



 



6   See Higgins : Anacalypsis, vol. i. p. 646. Smith : Chaldean Account of Genesis, p. 39, and Cory’s Ancient Fragments, p. 57.

7   Civilizing gods, who diffuse intelligence and instruct barbarians, are also Solar Deities. Among these Oannes takes his place, as the Sun-god, giving knowledge and civilization. (Rev. S. Baring-Gould : Curious Myths, p. 367.

8    Goldzhier : Hebrew Mythology, pp. 214, 215.

9     See Inman’s Ancient Faiths, vol. i, p. 111. >• See Chamber’s Encyclo., art “ Dagon.”



sliipcd Dagon, and in Babylonian Mythology Odakon is applied to a fish-like being, who rose from the waters of the Red Sea as one of the benefactors of men.[187] [188] [189]

On the coins of Ascalon, where she was held in great honor, the goddess Derceto or Atcrgatis is represented as a woman with her lower extremities like a fish. This is Sciniramis, who appeared at Joj)pa as a mermaid. She is simply a personification of the Moon, who follows the course of the Sun. At times she manifests herself to tlio eyes of men, at others she seeks concealment in the Western flood.’

The Sun-god Phoibos traverses the sea in the form of a fish, and imparts lessons of wisdom and goodness when he has come forth from the green depths. All these powers or qualities are shared by Protons in Hellenic story, as well as by the fish-god, Dagon or Oannes.*

In the Iliad and Odyssey, Atlas is brought into close connection with Ilelios, the bright god, the Latin Sol, and our Sun. In these poems he rises every morning from a beautiful lake by the deepflowing stream of Ocean, and having accomplished his journey across the heavens, plunges again into the Western waters.*

The ancient Mexicans and Peruvians had likewise semi-fish gods.'

Jonah then, is like these other personages, in so far as they are all personifications of the Sun ; they all come out of the sea • they are all represented as a man emerging from a fish's mouth; and they are all benefactors of mankind.

We believe, therefore, that it is one and the same myth, whether Oannes, Joannes, or Jonas,' differing to a certain extent among different nations, just as we find to bo the case with other legends. This we have just seen illustrated in the story of 11 Little Red It'ding-IIood,” which is considerably mutilated in the English version.


Fig. No. 5 is a representation of Dagon, intended to illustrate a creature half-man and half-fisli; or, perhaps, a man emerging from a fish’s mouth. It is taken from Layard. Fig. No. 6' is a representation of the Indian Avatar of Vishnou, coming forth from the fish? It would answer just as well for a representation of Jonah, as it does for the Hindoo divinity. It should be noticed that in both of these, the god has a crown on his head, surmounted with a trifle ornament, both of which had evidently the same meaning, i. e., an emblem of the trinity? The Indian Avatar being represented with four arms, evidently means that lie is god of the whole world, his four arms extending to the four corners of the world. The circle, which is seen in one hand, is an emblem of eternal reward. The shell, with its eight convolutions, is intended to show the place in the number of the cycles which he occupied. The booh and sword are to show that he ruled both in the right of the book and of the sword.* [190] [191]



CHAPTER X.

CIRCUMCISION.

In the words of the Rev. Dr. Giles:

“ The rite of circumcision must not be passed over in any work that concerns the religion and literature of that (the Jewish) people.”[192]

The first mention of Circumcision, in the Bible, occurs in Genesis,1 where God is said to have commanded the Israelites to perform this rite, and thereby establish a covenant between him and his chosen people:

“This is my covenant (said the Lord), which ye shall keep, between me and you and thy seed after tliec; every male child among you shall be circumcised.”

“'We need not doubt” says the Rev. Dr. Giles, “that a Divine command was given to Abraham that all his posterity should practice the rite of circumcision.”’

Such may be the case. If we believe that the Lord of the Universe communes with man, we need not doubt this; yet, we aro compelled to admit that nations other tliau the Hebrews practiced this rite. The origin of it, however, as practiced among other nations, has never been clearly ascertained. It has been maintained by some scholars that this rite drew its origin from considerations of health and cleanliness, which seems very probable, although doubted by many.* Whatever may have been its origin, it is certain that it was practiced by many of the ancient Eastern nations, who never came in contact with the Hebrews, in early times, and, therefore, could not have learned it from them.

The Egyptians practiced circumcision at a very early period.’



 



ated in this way. And Mr. Wake, speaking of if, says: “ The origin of this custom has not yet, so far as I am aware, been satisfactorily explained. The idea that, under certain climatic conditions. circumcision is necessary for cleani.- ticss and comfort, does not appear to be well founded, as the custom is not universal even within the tropics.” (Phallism in Ancient Religs., p. 36.)

6 ?* Other men leave their private parti



at least as early as ths fourth dynasty—pyramid one—and therefore, long before the time assigned for Joseph’s entry into Egypt, from whom some writers have claimed the Egyptians learned it.1

In the decorative pictures of Egyptian tombs, one frequently meets with persons on whom the denudation of the prepuce is manifested.2

On a stone found at Thebes, there is a representation of the circumcision of Ramses II. A mother is seen holding her boy’s arms back, while the operator kneels in front.’ All Egyptian priests were obliged to be circumcised,4 and Pythagoras had to submit to it before being admitted to the Egyptian sacerdotal mysteries.’

Herodotus, the Greek historian, says :

“As this practice can be traced both in Egypt and Ethiopia, to the remotest antiquity, it is not possible to say which first introduced it. The Phenicians and Syrians of Palestine acknowledge that they borrowed it from Egypt.”®

It has been recognized among the No firs and other tribes of AfricaIt was practiced among the Fijians and Samoans of Polynesia, and some races of AustraliaThe Suzees and the 2Iandingoes circumcise their women." The Assyrians, Colehins, Phenicians, and others, practiced it.10 It has been from time immemorial a custom among the Alyssinians, though, at the present time, Christians."

The antiquity of the custom may be assured from the fact of the New Hollanders, (never known to civilized nations until a few years ago) having practiced it."

The Troglodytes on the shore of the Red Sea, the Idumeans, Ammonites, Moabites and Jshmaelites, had the practice of circumcision.11

as they are formed by nature, except those who have learned otherwise from them; but the Egyptians arc ctrcvmchetl. .                    ,      . They

are circumcised for the sake of cleanliness, thinking it better to be dean than handsome,” (Herodotus, ltook ii. ch. 30.)

1 We have it also on the anthority of Sir J. G. Wilkinson, that: “this custom was established long before the arrival of Joseph in Egypt.’’and that ” this is proved bythe ancient monuments.”

2  Uonwick: Egyptian Belief, pp. 414, 415.

8 Ibid. ]). 415.

4Ibid, and Knight: Ancient Art and Mythology. P- HU.

5 Bomvick’s Egyptian Belief, p. 415.
 
9 Ilerodotus: Book ii. ch. 30.

7 See Bomvick’s Egyptian Belief, p. 111. Amberly: Analysis Religions Belief, p. 07, and Higgins: Anacalypsis, vol. ii. p. 309.

8 Bomvick’s Egyptian Belief, p. 414, and Amberly’e Analysis, pp. G3, 73.

9  Amberly: Analysis of Iielig. Belief, p. 73. 10Bonwick: Egyptian Belief, p. 414; Am*

berly’s Analysis, p. 03; Prog. Roltg. Ideas, vo). i. p. 103, and Inman: Ancient Faiths, vol. ii. pp. 18, 19.

51 Bomvick : Egyptian Belief, p. 414.

12 Kendrick’s Egypt, quoted by Dunlap; Mysteries of Adoni, p. 146.

13 Amberly’s Analysis, p. 63, Higgins: Anacalypsis, vol. ii. p. 309, and Acosta, ii, 309.
 

The ancient Mexicans also practiced this rite.” It was also


found among the Amazon tribes of South America.’             These In

dians, as well as some African tribes, were in the habit of circumcising their women. Among the Campos, the women circumcised themselves, and a man would not marry a woman who was not circumcised.[193] [194] [195] [196] They performed this singular rite upon arriving at the age of puberty.*

Jesus of Nazareth was circumcised,‘ and had he been really the founder of the Christian religion, so-called, it would certainly bo incumbent on all Christians to he circumcised as he was, and to observe that Jewish law which he observed, and which he was so far from abrogating, that he declared: “ heaven and earth shall pass away ” ere “ one jot or one tittle ” of that, law should bo dispensed with.[197] But the Christians are not followers of the religion of Jesus.5 They are followers of the religion of the Pagans. This, we believe, we shall be able to show in Part Second of this work.



 



among the inhabitants of the Friendly Islands, in particular at Tongataboo, and the younger Pritchard bears witness to its practice in the Samoa or Fiji groups.” (Oscar Peschel: The

Races of Man, p. 22.)

* Luke, ii. 21.

8 Matthew, v. 18.

8 In using the words “the religion of Jesus,” wo mean simply the religion of Israel. We believe that Jesus of Nazareth was a Jew, in every sense of the word, and that he did not establish a new religion, or preach a new doctrine, in any way, shape, or form. “The preacher from the Mount, the prophet of the Beatitudes, does but repeat with persuasive lips what the law-givers of his race proclaimed in mighty tones of command.” (See chap, xl.)



 

 

 

 



CHAPTER XI.

CONCLUSION OF PART FIRST.

There are many other legends recorded in the Old Testament which might be treated at length, but, as we have considered the principal and most important, and as we have so much to examine in Part Second, which treats of the New Testament, we shall take but a passing glance at a few others.

In Genesis xli. is to be found the story of

pharaoh’s two dreams,

which is to the effect that Pharaoh dreamed that he stood by a river, and saw come up out of it seven fat kine, and seven lean kine, which devoured the fat ones. He then dreamed that he saw seven good ears of corn, on one stalk, spring up out of the ground. This was followed by seven poor care, which sprang up after them, and devoured the good ears.

Pharaoh, upon awaking from his sleep, and recalling the dreams which he dreamed, was greatly troubled, “ and he sent and called for all the magicians of Egypt, and all the wise men thereof, and Pharaoh told them his dreams, but there was none that could interpret them unto Pharaoh.” Finally, his chief butler tells him of one Joseph, who was skilled in interpreting dreams, and Pharaoh orders him to be brought before his presence. He then repeats his dreams to Joseph, who immediately interprets them to the great satisfaction of the king.

A very similar story is related in the Buddhist Fo-pen-lnng— one of their sacred books, which has been translated by Prof. Samuel Beal—which, in substance, is as follows:

Suddhodana Raja dreamed seven different dreams in one night, when, “ awaking from his sleep, and recalling the visions ho had seen, was greatly troubled, so that the very hair on his body stood erect, and his limbs trembled.” He forthwith summoned to his side, within his palace, all the great ministers of his council, and [88]



exhorted them in these words: “ Most honorable Sirs! be it known to yon that during the present night I have seen in my dreams strange and potent visions—there were seven distinct dreams, which I will now recite (he recites the dreams). I pray you, honorable Sirs! let not these dreams escape your memories, but in the morning, when I am seated in my palace, and surrounded by my attendants, let them he brought to my mind (that they may he interpreted.)”

At morning light, the king, seated in the midst of his attendants, issued hi6 commands to all the Brahmans, interpreters of dreams, within his kingdom, in these terms, “All ye men of wisdom, explain for me by interpretation the meaning of the dreams I have dreamed in my sleep.”

Then all the wise Brahmans, interpreters of dreams, began to consider, each one in his own heart, what the meaning of these visions could he; till at last they addressed the king, and said: “Maha-raja! be it known to you that we never before have heard such dreams as these, and we cannot interpret their meaning."

On hearing this, Suddhddana was very troubled in his heart, and exceeding distressed. lie thought within himself : “ Who is there that can satisfy these doubts of mine ?”

Finally a “ holy one,” called T'so-Ping, being present in the inner palace, and perceiving the sorrow and distress of the king, assumed the appearance of a Brahman, and under this form ho stood at the gate of the king’s palace, and cried out, saying : “ I am able fully to interpret the dreams of Suddhodana Raja, and with certainty to satisfy all the doubts.”

The king ordered him to be brought before his presence, and then related to him his dreams. Upon hearing them, T'so-Ping immediately interpreted them, to the great satisfaction of the king.1

In the second chapter of Exodus we read of

MOSES THROWN INTO T1IE NILE,

which is done by command of the king.

There are many counterparts to this in ancient mythology; among them may be mentioned that of the infant Perseus, who was, by command of the king (Acrisius of Argos), shut up in a chest, and cast into the sea. lie was found by one Dietys, who took great care of the child, and—as Pliaroah’s daughter did with the child Moses—educated him.’ [198] [199]

The infant Bacchus was confined in a chest, by order of Cadmus, King of Thebes, and thrown into the Nile.[200] [201] lie, like Moses, had two mothers, one by nature, the other by adoption.[202] He was also, like Moses, represented horned.*

Osiris was also confined in a chest, and thrown into the river Nile.[203] [204]

When Osiris was shut into the coffer, and cast into the river, he floated to Phenicia, and was there received under the name of Adonis. Isis (his mother, or wife) wandered in quest of him, came to Byblos, and seated herself by a fountain in silence and tears. She was then taken by the servants of the royal palace, and made to attend on the young prince of the land. In like manner, Demeter, after Aidoneus had ravished her daughter, went in pursuit, reached Eleusis, seated herself by a well, conversed with the daughters of the queen, and became nurse to her son.'" So likewise, when Moses was put into the ark made of bulrushes, and cast into the Nile, he was found by the daughters of Pharaoh, and his own mother became his nurse.0 This is simply another version of the same myth.

In the second chapter of the second book of Kings, we read of ELIJAH ASCENDING TO HEAVEN.

There are many counterparts to this, in heathen mythology.

Hindoo sacred wnitings relate many such stories—how some of their Holy Ones were taken up alive into heaven—and impressions on rocks are shown, said to be foot-prints, made when they ascended.’

According to Babylonian mythology, Xisuthrus was translated to heaven."

The story of Elijah ascending to heaven in a chariot of fire may also be compared to the fiery, flame-red chariot of Ushas * This idea of some Holy One ascending to heaven without dying was found in the ancient mythology of the Chinese™

The story of

DAVID KILLING GOLIATH,

by throwing a stone and hitting him in the forehead,11 may be com-



*     Baring-Gould: Orig. Rclig. Belief, i. 159.

4 Exodus, ii.

7 Sec Child: Prog. Relig. Ideas, vol. i, p. 6, and most any work on Buddhism.

« See Smith: Chaldean Account of Genesis.

•    See Goldziher: Hebrew Mythology, p. 128, note.

See Prog. Relig. Ideas, vol. i. pp. 213, 214. I. Samuel, xvii.



pared to the story of Thor, the Scandinavian hero, throwing a hammer at Iirungnir, and striking him in the forehead.[205] [206] [207] "VVe read in Numbers’ that

Balaam’s ass spoke

to his master, and reproved him.

In ancient fables or stories in which animals play prominent parts, each creature is endowed with the power of speech. This idea was common in the whole of Western Asia and Egypt. It is found in various Egyptian and Chaldean stories.’ Homer has recorded that the horse of Achilles spoke to him.[208] [209] [210] [211] We have also a very wonderful story in that of

Joshua’s command to tiie sun.

This story is related in the tenth chapter of the book of Joshua, and is to the clfect that the Israelites, who were at battle with the Amorites, wished the clay to be lengthened that they might continue their slaughter, whereupon Joshua said: "Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Ajalon. And the sun stood stilt, and the moon stayed, until the people had avenged themselves upon their enemies. .                                                                    .     . And there was

no day like that before it or after it.”

There are many stories similar to this, to be found among other nations of antiquity. We have, as an example, that which is related of Bacchus in the Orphic hymns, wherein it. says that this god-man arrested the course of the sun and the moon.’

An Indian legend relates that the sun stood still to hear the pious ejaculations of Arjouan after the death of Crishna.*

A holy JJuddhist by the name of Alatanga prevented the sun, at his command, from rising, and bisected the moon.’ Arresting the course of the sun was a common thing among the disciples of Eiuldha."

The Chinese also, had a legend of the sun standing still,’ and a legend was found among the Ancient Mexicans to the effect that one of their holy persons commanded the sun to stand still, which command was obeyed.10



 



a Ibid. i. 191, and ii. 241; Franklin : Bud. & Jeynes, 174.

7    Hardy : Buddhist Legends, pp. 50, 53, and 140.

8     See Ibid.

• Iliggins : Anacalypsis, vol. 11. p. 19L

»• Ibid, p. 89.



We shall now endeavor to answer the question which must naturally arise in the minds of all who see, for the first time, the similarity in the legends of the Hebrews and those of other nations, namely: have the Hebrews copied from other nations, or, have other nations copied from the Hebrews? To answer this question we shall; first, give a brief account or history of the Pentateuch and other books of the Old Testament from which wo have taken legends, and show about what time they were written; and, second, show that other nations were possessed of these legends long before that time, and that the Jews copied from them.

The Pentateuch is ascribed, in our modern translations, to Moses, and lie is generally supposed to be the author. This is altogether erroneous, as Moses had nothing whatever to do with these live books. Bishop Colenso, speaking of this, says:

“ The books of the Pentateuch are never ascribed to Moses in the inscriptions of Hebrew manuscripts, or in printed copies of the Hebrew Bible. Nor are they styled the ‘Books of Moses’ in the Septuagint[212] or Vulgate,[213] but only in our modern translations, after the example of many eminent Fathers of the Church, who, with the exeeption of Jerome, and, perhaps, Origen, were, one and all of them, very little acquainted with the Hebrew language, and still less with its criticism.”[214] [215] [216]

The author of “ The Religion of Israel,” referring to this subject,

says:

“ The Jews who lived after the Babylonish Captivity, and the Christians following their examples, ascribed these books (the Pentateuch) to Moses; and for many centuries the notion was cherished that he had really written them. But strict and impartialinvesligalion has shown that this opinion must be given up ; and that nothing in the whole Law really comes from Moses himself except the Ten Commandments. And even these were not delivered by him in the same form as we find them now. If we still call these hooks by his name, it is only because the Israelites always thought of him us their first and greatest law-giver, and the actual authors grouped all their narratives and laws around his figure, and associated them with his name,”J

As we cannot go into au extended account, and show how this is known, we will simply say that it is principally by internal evidence that these facts are ascertained.[217]



 



Gilgal, mentioned in Deut. xi. 80, was not given as the name of that place till after the entrance into Canaan. Dan, mentioned in Genesis xiv. 14, was not so called till long after the time of Moses. In Gen.xxxvi. 31, ne beginning of the reign of the kings over Israel is spoken of historically, an event which did not occur before the time of Samuel. (See, for further Information, Bishop Colenso’s Pentateuch Examined, vol. II. ch. v. and vi.



 



1 Tho Religion of Israel, p. 9 »Ibid. p. 10.
 
JSow that wo have scon that Moses did not write the books of the Pentateuch, our next endeavor will be to ascertain when they were written, and by whom.

We can say that they were not written by any one person, nor were they written at the same time.

We can trace three principal redactions of the Pentateuch, that is to say, the material was worked over, anti re-edited, with modifications and additions, by different people, at three distinct epochs.1

The two principal writers are generally known as the Jehovistio and the Elohistic. We have—in speaking of the “Eden Myth” and the legend of the “ Deluge”—already alluded to this fact, and have illustrated how these writers’ narratives conflict with each other.

The Jehovistio writer is supposed to have been a prophet, who, it would seem, was anxious to give Israel a history. lie begins at Genesis, ii. 4, with a short account of the “ Creationand then he carries the story on regularly until the Israelites enter Canaan. It is to him that we are indebted for the charming pictures of the patriarchs. He took these from other writings, or from the popular legends?

About 725 b. o. the Israelites were conquered by Salmauassar, King of Assyria, and many of them were carried away captives. Their place was supplied by Assyrian colonists from Babylon, Persia, and other places? This fact is of the greatest importance, and should not be forgotten, as we find that the first of the three writers of the Pentateuch, spoken of above, wrote about this time, and the Israelites heard, from the colonists from Babylon, Persia, and other places—for the first time—many of the legends which this writer wove into the fabulous history which he wrote, especially the accounts of the Creation and the Deluge.

The Pentateuch remained in this, its first form, until the year 620 b. c. Then a certain priest of marked prophetic sympathies wrote a book of law which has come down to us in Deuteronomy, iv. 44, to xxvi., and xxviii. Here we find the demands which the Mosaic party at that day were making thrown into the form of laws. It was by King Josiali that this book was first introduced and proclaimed as authoritative.[218] It was soon afterwards wove into the work of the first Pentateuehian writer, and at the same time
“ a few new passages ” were added, some of which related to Joshua, the successor of Moses.[219] [220] [221] [222]

At this period in Israel’s history, Jehovah had become almost forgotten, and “other gods” had taken his place.’ The Mosaic party, so called—who worshiped Jehovah exclusively—were in the minority, but when King Amon—who was a worshiper of Moloch —died, and was succeeded by his son Josiah, a change immediately took place. This young prince, who was oidy eight years old at the death of his father, the Mosaic party succeeded in winning over to their interests. In the year 621 b. c., Josiah, now in the eighteenth year of his reign, began a thorough reformation which completely answered to the ideas of the Mosaic party.’

It was during this time that the second Pentateucliian writer wrote, and he makes Moses speak as the law-giver. This writer was probably Hilkiali, who claimed to have found a book, written by Moses, in the temple ,* although it had only just been drawn up?

The principal objections which were brought against the claims of Hilkiali, but which are not needed in the present age of inquiry, was that Shaphan and Josiah read it off, not as if it were an old book, but as though it had been recently written, when any person who is acquainted, in the slightest degree, with language, must know that a man could not read off, at once, a book written eight hundred years before. The phraseology would necessarily be so altered by time as to render it comparatively unintelligible.

We must now turn to the third Pentateucliian writer, whose writings were published 414 b. c.

At that time Ezra (or Ezdras) added to the work of his two predecessors a series of laws and narratives which had been drawn up by some of the priests in Babylon.' This “series of laws and narratives,” which was written by “ some of the (Israelitish) priests in Babylon,” was called “ The Book of Origins ” (probably containing the Babylonian account of the “ Origin of Things,” or the “ Creation ”). Ezra brought the book from Babylon to Jerusalem. He made some modifications in it and constituted it a code of law for Israel, dove-tailing it into those parts of the Pentateuch which existed before. A few alterations and additions were subse-



 



Hilkiah is to be found in n. Chronicles, ch. xxxiv.

*     See Religion of Israel, pp. 124, 125.

?    Ibid, p. 11.



 



quently made, but these are of minor importance, and we may fairly say that Ezra put the Pentateuch into the form in which we have it (about 444 b. c.).

These priestly passages are partly occupied with historical matter, comprising a very free account of things from the creation of the world to the arrival of Israel in Canaan. Everything is here presented from th a priestly point of view; some events, elsewhere recorded, are touched up in the priestly spirit, and others are entirely invented.'

It was the belief of the Jews, asserted by the Pirke Ahoth (Sayings of the Fathers), one of the oldest books of the. Talmud as well as other Jewish records, that Ezra, acting in accordance with a divine commission, re-wrote the Old Testament, the manuscripts of which were said to have been lost in the destruction of the first temple, when Nebuchadnezzar took Jerusalem.3 This we know could not have been the case. The fact that Ezra wrote— adding to, and taking from the already existing books of the Pentateuch—was probably the foundation for this tradition. The account of it is to be found in the Apocryphal book of Esdras, a book deemed authentic by the Greek Church.

Dr. Knapport, speaking of this, says:

"For many centuries, both the Christians and the Jews supposed that Ezra had brought together the sacred writings of his people, united them iu one whole, and introduced them as a book given by the Spirit of God—a Holy Scripture.

"The only authority for this supposition was a very modern and altogether untrustworthy tradition. The historical and critical studies of our times have been emancipated from the iuUuenee of this tradition, and the most ancieut statements with regard to the subject have been hunted up aud compared together. These statements are, indeed, scanty and incomplete, and many a detail is still obscure; but the main facts have been completely ascertained.

“ Before the Babylonish captivity, Israel had, no sacred writings. There were certain laws, prophetic writings, aud a few historical books, but no one had ever thought of ascribing binding and divine authority to these documents.

“ Ezra brought the priestly law with him from Babylon, altering it and amalgamating it with the narratives and laics already inexistence, and thus produced the Pentateuch in pretty much the same form (though not quite, as we shall show) as we still have it. These books got the name of the ‘ Law of Muses,' or simply the ‘ Law.’ Ezra introduced them into Israel (11. c. 444), and gave them binding authority, and from that time forward they were considered divine.”[223] [224]

From the time of Ezra until the year 287 b. C., when the Pentateuch was translated into Greek by order of Ptolemy Pkila-



delphus, King of Egypt, these books evidently underwent some changes. This the writer quoted above admits, in saying:

“Later still (viz., after the time of Ezra), a few more changes and additions were made, and so the Pentateuch grew into its present form.”[225]

In answer to those who claim that the Pentateuch was written by one person, Bishop Oolenso says:

“ It is certainly inconceivable that, if the Pentateuch be the production of one and the same hand throughout, it should contain such a number of glaring inconsistencies. .               .               . No single author could have been guilty of such absurdi

ties; but it is quite possible, and what was almost sure to happen in such a case, that, if the Pentateuch be the work of different authors in different ages, this fact should betray itself by the existence of contradictions in the narrative"'1

Having ascertained the origin of the Pentateuch, or first live hooks of the Old Testament, it will he unnecessary to refer to the others here, as we have nothing to do with them in our investigations. Suffice it to say then, that; ‘‘In the earlier period after Ezra, none of the other hooks which already existed, enjoyed the same authority as the Pentateuch.”’

It is probable* that jN’ehemiah made a collection of historical and prophetic books, songs, and letters from Persian kings, not to form a second collection, but for the purpose of saving them from being lost. The scribes of Jerusalem, followers of Ezra, who were known as “ the men of the Great Synagogue,” were the collectors of the second and third divisions of the Old Testament They collected together the historical and prophetic hooks, songs, tfcc., which were then in existence, and after altering many of them,, they were added to the collection of sacred books. It must not be supposed that any fixed plan was pursued in this work, or that the idea was entertained from the first, that these hooks would one day stand on the same level with the Pentateuch.1

In the course of time, however, many of the Jews began to consider some of these books as sacred. The Alexandrian Jews adopted books into the canon which those of Jerusalem did not, and this difference of opinion lasted for a long time, even till the second century after Christ. It was not until this time that all the hooks of the Old Testament acquired divine authority.' It is not known, however, just when the canon of the Old Testament was closed. The time and manner in which it was done is alto-



 



4 On the strength of II. Maccabees, ii. 13.

*      The Religion of Israel, p. 242.

•       Ibid, p. 243.



 



qether obscure.’ Jewish tradition indicates that the full eanonicity of several books was not free from doubt till the time of the famous Rabbi Akiba,' who flourished about the beginning of the second century after Christ.1

After giving a history of the books of the Old Testament, the author of ‘‘ The Religion of Israel,” whom we have followed in this investigation, says:

“The great majority of the writers of the Old Testament had no other source of information about the past history of Israel than simple tradition. Indeed, it could not have been otherwise, for in primitive times no one used to record anything in writing, and the only way of preserving a knowledge of the past was to hand it down by word of mouth. The father told the son what his elders had told him, and the sou handed it on to the next generation.

“ Xot only did the historian of Israel draw from tradition with perfect free dom, and write down without hesitation anything they heard and what wa, current in the mouths of the people, but they did not. Shrink from modifying their represi illation of the past in any way that they thought would be good and useful. It is dillieult for us to look at things from this point of view, because our ideas of historical good faith are so utterly different. When we writo history, we know that we ought to he guided solely by a desire to represent facts exactly as they really happened. All that we are concerned with is reality; we want to make the old times live again, and wo take ull possible pains not to remodel the past from the point of view of to day. All wo want to know7 is what happened, and how men lived, thought, and worked hi those days. The Israelites had a very ditlerent notion of the nature of historical composition. When a prophet or a priest related something about bygone times, his object was not to convey knowledge about those times; on the contrary, he used history merely as a vehicle for the conveyance of instruction and exhortation Xot only did lie confine his narrative to such matters as he thought would serve his purpose but he never hesitated to modify what he knew of the past, and he did not think twice about touching it up from his own imagination, simply that it might be more conducive to llte end he had in view and chime in better with /us opinions. All the past became colored through, and through with the tinge of his own mind. Our own notions of honor and good faitli would never permit all this; but we must not measure ancient writers by our own standard; they considered that they were acting quite within their rights and in strict accordance with duty and conscience.’'4

It will be noticed that, in our investigations on the authority of the Rentateuch, we have followed, principally, Dr. Kuappert’a ideas as set forth in “ The Religion of Israel.”

‘ Chambers's Encyclo., art. M Bible.” 3 Ibid.
 
•  Chambers’s Encyclo., art. “Akiba.'

*The Religion of Israel, pp. 19, 83.
 

This we have done because we cotdd not go into an extended investigation, and because his words are very expressive, and just to the point. To those who may think that his ideas are not the same as those entertained by other Biblical scholars of the present


day, we subjoin, in a note below, a list of works to which they are referred.[226] [227] [228] [229] [230] [231]

We shall now, after giving a brief history of the Pentateuch, refer to the legends of which we have been treating, and endeavor to show from whence the Hebrews borrowed them. The first of these is “ The Creation and Fall of Man.”

Egypt, the country out of which the Israelites came, had no story of the Creation and Fall of Man, such as we have found among the Hebrews, they therefore could not have learned it from them. The Chaldeans, however, as we saw[232] [233] in our first chapter, had this legend, and it is from them that the Hebrews borrowed it.

The account which we have given of the Chaldean story of the Creation and Fall of Man, was taken, as we stated, from the writings of Berosus, the Chaldean historian, who lived in the time of Alexander the Great (356-325 n. c.), and as the Jews 'were acquainted with the story some centuries earlier than this, his works did not prove that these traditions were in Babylonia before the Jewish captivity, and could not afford testimony in favor of the statement that the Jews borrowed this legend from the Babylonians at that time. It was left for Mr. George Smith, of the British Museum, to establish., without a doubt, the fact that this legend was known to the Babylonians at least two thousand years before the time assigned for the birth of Jesus. The cuneiform inscriptions discovered by him, while on an expedition to Assyria, organized by the London “ Daily Telegraph,” was the means of doing this, and although by far the greatest number of these tablets belong to the age of Assurbanipal, who reigned over Assyria b. o. (570, it is “acknowledged on all hands that these tablets are not the originals, but are only copies from, earlier texts.” “ The Assyrians acknowledge themselves that this literature was borrowed from Babylonian sources, and of course it is to Babylonia we have to look to ascertain the approximate dates of the original documents.”11 Mr. Smith then show's, from “fragments of the Cuneiform account of the Creation and Fall ” which have been discovered, that, “ in the period from b. c. 2000 to



 



Bishop Colenso. Prof. F. W. Newman's “Hebrew Monarchy.” “The Bible for Learners” (vols. i. and ii.), by Prof. Oot and others. “ The Old Testament in the Jewish Church,” by Prof. Robertson Smith, and Kuenen’s “Religion of Israel.”

a Smith : Chaldean Account of Genesis, pp,

22,29.



1500, the Babylonians believed in a story similar to that in Genesis.”     It is probable, however, says Mr. Smith, that this

legend existed as traditions in the country long before it was committed to writing, and some of these traditions exhibited great difference in details, showing that they had passed through many changes.[234] [235] [236]

Professor James Fcrgusson, in his celebrated work on “ Tree and Serpent Worship,” says :

“ The two chapters which refer to this (i. e., the Garden, the Tree, and the Serpent), as indeed the whole of the first eight of Genesis, are now generally admitted by scholars to he made up of fragments of earlier books or earlier traditions, belonging, properly speaking, to Mesopotamia rather than to Jewish history, the exact meaning of which the writers of the Pentateuch seem hardly to have appreciated when they transcribed them in the form in which they are now found.”4

John Fiskc says:

“The story of the Serpent in Eden is an Aryan story in every particular. The notion of Satan as the author of evil appears only in the later books, composed after the Jews had come into close contact with Persian ideas."*

Prof. John W. Draper says:

“ In the old legends of dualism, the evil spirit was said to have sent a serpent to ruin Paradise. These legends became known to the Jew's during their Babylonian captivity."*

Professor Goldziher also shows, in his “ Mythology Among the Hebrews,”* that the story of the creation was borrowed by the Hebrews from the Babylonians. He also informs us that the notion of the bore and yoser, “ Creator ” (the term used in the cosmogony in Genesis) as an integral part of the idea of God, are first brought into use by the prophets of the captivity. “ Thus also the story of the Garden of Eden, as a supplement to the history of the Creation, was written down at Babylon.”

Strange as it may appear, after the Genesis account, we may pass through the whole Pentateuch, and other books of the Old Testament, clear to the end, and will find that the story of the “ Garden of Eden ” and “Fall of Man,” is hardly alluded to, if at all. Leng- kerke says : “ One single certain trace of the employment of the story of Adam's fall is entirely wanting in the Hebrew Canon (after the Genesis account). Adam, Eve, the Serpent, the woman’s



 



1 Myths and Myth-Makers, p. 112.

* Draper: Religion and Science, p. 62.

6 Goldziher: Hebrew Mythology, p. 323, «<



seduction of her husband, &c., are all images, to which the remaining words of the Israelites never again recur.”'

This circumstance can only be explained by the fact that the first chapters of Genesis were not written until after the other portions had been written.

It is worthy of notice, that this story of the Fall of Man, upon which the whole orthodox scheme of a divine Saviour or Redeemer is based, was not considered by the learned Israelites as fact. They simply looked upon it as a story which satisfied the ignorant, but which should be considered as allegory by the learned.2

Rabbi Maimonides (Moses Ren Maimon), one of the most celebrated of the Rabbis, says on this subject:—

“We must not understand, or take in a literal sense, what is written in the book on the Creation, nor form of it the same ideas which are participated by the generality of mankind; otherwise our ancient sages 'would not have so much recommended to us, to hide the real meaning of it, and not to lift the allegorical veil, which covers the truth contained therein, When taken in its literal sense, the work gives the most absurd and most extravagant ideas of the Deity. ‘ Whosoever should divine its true meaning ought to take great care in not divulging it.’ This is a maxim repeated to us by all our sages, principally concerning the understanding of the work of the six days.”3

Philo, a Jewish writer contemporary with Jesus, held the same opinion of the character of the sacred books of the Hebrews. He lias made two particular treatises, bearing the title of “ The Allegories,” and be traces back to the allegorical sense the “ Tree of Life,” the “Rivers of Paradise,” and the other fictions of the Genesis/

Many of the early Christian Fathers declared that, in the story of the Creation and Fall of Man, there was but an allegorical fiction. Among these may be mentioned St. Augustine, who speaks of it in bis “ City of God,” and also Origen, who says:

“ What man of sense will agree with the statement that the first, second, and third days, in which the evening is named and the morning, were without sun, moon and stars ? What man is found such an idiot as to suppose that God planted trees in Paradise like an husbandman? 1 believe that every man must hold these things for images under which a hidden sense is concealed,”6



 



the unlearned were specially forbidden to meddle with.” (Greg; The Creed of Christendom, P- 80.)

8 Quoted by Dupuis : Origin of Religious Belief, p. 226.

* See Ibid. p. 227.

‘ Quoted by Dunlap ; Mysteries of Adonl, p. 176. See also, Bunsen ; Keys of St. Petei, p. 406.



Origen believed aright, as it is now almost universally admitted, that the stories of the “Garden of Eden,” the“Elysian Fields,” the “Garden of the Blessed,” &c., which were the abode of the blessed, where grief and sorrow could not approach them, where plague and sickness could not touch them, were founded on allegory. These abodes of delight were far away in the Wed, where the snn goes down beyond tiie bounds of the earth. They were the “Golden Islands” sailing in a sea of blue—the burnished clouds floating in the pure ether. In a word, the “ Ely sian Fields'" are the clouds at eventide. The picture was suggested by the images drawn from the phenomena of sunset and twilight.'

Eating of the forbidden fruit was simplj' a figurative mode of expressing the performance of the act necessary to the perpetuation of the human race. The “ Tree of Knowledge ” was a Phallic tree, and the fruit which grew upon it was Phallic fruit.[237] [238] [239]

In regard to the story of “ The Deluge,” we have already seen* that “ Egyptian records tell nothing of a cataclysinal deluge,” and that, “ the land was never visited by other than its animal beneficent overflow of the river Nile.” Also, that “the Pharaoh Kliou- fou-ehcops was building his pyramid, according to Egyptian chronicle, when the whole world was under the waters of a universal deluge, according to the Hebrew chronicle.” This is sufficient evidence that the Hebrews did not borrow the legend from the Egyptians.

We have also seen, in the chapter that treated of this legend, that it corresponded in all the principal features with the Chaldean account. We shall now show that it was taken from this.

Mr. Smith discovered, on the site of Ninevah, during the years 1873—1, cylinders belonging to the early Babylonian monarchy, (from 2500 to 1500 b. c.) which contained the legend of the Hood,[240] and which we gave in Chapter II. This was the foundation for the Hebrew legend, and they learned it at the time of the Captivity.* The myth of Deucalion, the Grecian hero, was also taken from the same source. The Greeks learned it from the Chaldeans.

We read in Chambers’s Encyclopaedia, that:

" It was at one time extensively believed, even by intelligent scholars, that



 



* “Upon the carrying away of the Jews to Babylon, they were brought into contact with a flood of Iranian as well as Chaldean myths, and adopted them without hesitation." (S. Baring* Gould : Carious Myths, p. 310.)



the myth of Deucalion was a corrupted tradition of the Noachian deluge, but this untenable opinion is now all but universally abandoned.”[241] [242] [243] [244]

This idea was abandoned after it was found that the Deucalion myth was older than the Hebrew.

What was said in regard to the Eden story not being mentioned in other portions of the Old Testament save in Genesis, also applies to this story of the Deluge. Nowhere in the other books of the Old Testament is found any reference to this story, except in Isaiah, where “the waters of Noah” are mentioned, and in Ezekiel, where simply the name of Noah is mentioned.

We stated in Chapter TI. that some persons saw in this story an astronomical myth. Although not generally admitted, yet there are very strong reasons for believing this to be the case.

According to the Chaldean account—which is the oldest one known—there were seven persons saved in the ark.[245] There were also seven persons saved, according to some of the Hindoo accounts.5 That this referred to the sun, moon, and five planets looks very probable. We have also seen that Noah was the tenth patriarch, and Xisthrus (who is the Chaldean hero) was the tenth king.* Now, according to the Babylonian table, their Zodiac contained ten gods called the “ Ten Zodiac gods.’’5 They also believed that whenever all the 'planets met in the sign of Capricorn, the whole earth was overwhelmed with a deluge of water.' The Hindoos and other nations had a similar belief.7

It is well known that the Chaldeans were great astronomers. When Alexander the Great conquered the city of Babylon, the Chaldean priests boasted to the Greek philosophers, who followed his army, that they had continued their astronomical calculations through a period of more than forty thousand years.8 Although this statement cannot be credited, yet the great antiquity of Chaldea cannot be doubted, and its immediate connection with Hin- dostan, or Egypt, is abundantly proved by the little that is known concerning its religion, and by the few fragments that remain of its former grandeur.

In regard to the story of “ The Tower of Babel ” little need be said. This, as well as the story of the Creation and Fall of Man, and the Deluge, was borrowed from the Babylonians.*



 



•     See Prog. Relig. Ideas, vol. i. p. 254.

7     See Ibid, p. 367.

8   

[Prometheus]

concluding part 1 -last


•    Goldzhier: Hebrew Mythology, pp. ISO- 135, and Smith’s Chaldean Account of Gene* sis.



“ It seems,” says George Smith, “ from the indications in the (cuneiform) inscriptions, that there happened in the interval between 2000 and 1850 b. c. a general collection of the development of the various traditions of the Creation, Flood, Tower of Babel, and other similar legends.” “ These legends were, however, traditions before they were committed to writing, and were common in some form to all the country.”1

The Tower of Babel, or the confusion of tongues, is nowhere alluded to in the Old Testament outside of Genesis, where the story is related.

The next story in order is “ The Trial of Abraham's Faith.”

In this connection we have shown similar legends taken from Grecian mythology, which legends may have given the idea to the writer of the Hebrew story.

It may appear strange that the Hebrews should have been acquainted with Grecian mythology, yet we know this was the case. The fact is accounted for in the following manner:

Many of the Jews taken captive at the Edomite sack of Jerusalem were sold to the Grecians' who took them to their country. While there, they became acquainted with Grecian legends, and when they returned from " the Islands of the Sea”—as they called the Western countries—they brought them to Jerusalem.’

This legend, as wc stated in the chapter which treated of it, was written at the time when the Mosaic party in Israel were endeavoring to abolish human sacriiices and other “ abominations,” and the author of the story invented it to make it appear that the Lord had abolished them in the time of Abraham. The earliest Targum' knows nothing about the legend, showing that the story was not in the Pentateuch at the time this Targum was written.

Wo have also seen that a story written by Sanehoniathon (about b. o. 1300) of one Saturn, whom the Pheuicians called Israel, bore a resemblance to the Hebrew legend of Abraham. Now, Count de Volney tolls us that “a similar tradition prevailed among the Chaldeans,” and that they had the history of one Zerban—which means “ rieh-in-gold —that corresponded in many respects with the history of Abraham.' It may, then, have been from the Chaldean story that the Hebrew fable writer got his idea.



 



*   In Genesis xxiil. 2, Abraham is called rich In gold and in silver.

•    See Volney'b Researches in Ancient His[246] tory, pp. 144-147.



The next legend which, we examined was that of “ Jacob's Vision of the LadderWe claimed that it probably referred to the doctrine of the transmigration of souls from one body into another, and also gave the apparent reason for the invention of the story.

The next story was “ The Exodus from Egypt, and Passage through the Red Sea," in which we showed, from Egyptian history, that the Israelites were turned out of the country on account of their uncleanness, and that the wonderful exploits recorded of Moses were simply copies of legends related of the sun-god Bacchus. These legends came from “ the Islands of the Sea,” and came in very handy for the Hebrew fable writers; they saved them the trouble of inventing.

We now come to the story relating to “ The Receiving of the Ten Commandments" by Moses from the Lord, on the top of a mountain, ’mid thunders and lightnings.

All that is likely to be historical in this account, is that Moses assembled, not, indeed, the whole of the people, but the heads of the tribes, and gave them the code which he had prepared.[247] [248] The marvellous portion of the story was evidently copied from that related of the law-giver Zoroaster, by the Persians, and the idea that there were two tables of stone with the Law written thereon was evidently taken from the story of Bacchus, the Law-giver, who had his laws written on two tables of stone?

The next legend treated was that of “ Samson and his Exploits

Those who, like the learned of the last century, maintain that the Pagans copied from the Hebrews, may say that Samson was the model of all their similar stories, but now that our ideas concerning antiquity are enlarged, and when we know that Hercules is well known to have been the God Sol, whose allegorical history was spread among many nations long before the Hebrews were ever heard of, we are authorized to believe and to say that some Jewish mythologist—for what else are their so-called historians— composed the anecdote of Samson, by partly disfiguring the popular traditions of the Greeks, Plienieians and Chaldeans, and claiming that hero for his own nation.[249]

The Babylonian story of Izdubar, the lion-killer, who wandered



 



fore them. The Greeks claimed Ilercules as their countryman ; stated where he was boro, and showed his tomb. The Egyptians affirmed that he was born in their country (see Tacitus, Annals, b. ii. ch. lix.), and so did many other nations.



to the regions of the blessed (the Grecian Elysium), who crossed a great waste of land (the desert of Lybia, according to the Grecian mythos), and arrived at a region where splendid trees were laden with jewels (the Grecian Garden of the Ilespcrides), is probably the foundation for the Hercules and other corresponding myths. This conclusion is drawn from the fact that, although the story of Hercules was known in the island of Thasits, by the Phenician colony settled there, five centuries before he was known in Greece' yet its antiquity among the Babylonians antedates that.

The age of the legends of Izdubar among the Babylonians cannot be placed with certainty, yet, the cuneiform inscriptions relating to this hero, which have been found, may he placed at about 2000 years n. c.[250] [251] [252] [253] [254] “ As these stories were traditions,” says Mr. Smith, the discoverer of the cylinders, “before they were committed to writing, their antiquity as tradition is probably much greater than that.”8

With these legends before them, the Jewish priests in Babylon had no difficulty in arranging the story of Samson, and adding it to their already fabulous history.

As the Rev. Dr. Isaac M. Wise remarks, in speaking of the ancient Hebrews They adopted forms, terms, ideas and myths of all nations with whom they came in contact, and, like the Greeks, in their way, cast them all in a peculiar Jewish religious mold"

We have seen, in the chapter which treats of this legend, that it is recorded in the hook of Judges. This book was not written till after the first set of Israelites had been earned into captivity, and perhaps still later '

After this we have “ Jonah swallowed by a Big Fish " which is the last legend treated.

We saw that it was a solar myth, known to many nations of antiquity. The writer of the book—whoever he may have been—- lived in the fifth century before Christ—after the Jews had become acquainted and had mixed with other nations. The writer of this wholly fictitious story, taking the prophet Jonah—who was evidently an historical personage—for his hero, was perhaps intending to show the loving-kindness of Jehovah.8



 



4 See The Religion of Israel, p. 12; and Chadwick’s Bible of To-Day, p. 55.

6 See The Religion of Israel, p. 41, and Chadwick’s Bible of To-Day, p. 24.



We have now examined all the principal Old Testament legends, and, after what has been seen, we think that no impartial person can still consider them historical facts. That so great a number of educated persons still do so seems astonishing, in our way of thinking. They have repudiated Greek and Roman mythology with disdain; why then admit with respect the mythology of the Jews 1 Ought the miracles of Jehovah to impress us more than those of Jupiter? We think not; they should all be looked upon as relics of the past.

That Christian writers are beginning to be aroused to the idea that another tack should be taken, differing from the old, is very evident. This is clearly seen by the words of Prof. Richard A. Armstrong, the translater of Dr. Knappert’s “ Religion of Israel ” into English. In the Preface of this work, he says:

“ It appears to me to be profoundly important that the youthful English mind should be faithfully and accurately informed of the results of modem research into the early development of the Israelitish religion. Deplorable und irreparable mischief will be done to the generation now passing into manhood and womanhood, if their educators leave them ignorant or loosely informed on these topics; for they will then be rudely awakened by the enemies of Christianity from a blind and unreasoning faith in the supernatural inspiration of the Scriptures; and being suddenly and bluntly made aware that Abraham, Moses, David, and the rest did not say, do, or write what has been ascribed to them, they will fling away all care for the venerable religion of Israel and all hope that it can nourish their own religious life. How much happier will those of our children and young people be who learn what is now known of the actual origin of the Pentateuch and the Writings, from the same lips which have taught them that the Prophets indeed prepared the way for Jesus, and that God is indeed our Heavenly Father. For these will, without difficulty, perceive that God’s love is none the feebler and that the Bible is no less precious, because Moses knew nothiug of the Levitical legislation, or because it was not the warrior monarch on his semi-barbaric throne, but some far later son of Israel, who breathed forth the immortal hymn of faith, ‘The Lord is my Shepherd; I shall not want. ’ ”

For the benefit of those who may' think that the evidence of plagiarism on the part of the Hebrew writers has not been sufficiently substantiated, we will quote a few words from Prof. Max Muller, who is one of the best English authorities on this subject that can be produced. In speaking of this lie says :

“ The opinion that the Pagan religions were mere corruptions of the religion of the Old Testament, once supported by men of high authority and great learning, is note as completely surrendered as the attempts of explaining Greek and Latin as the corruptions of Hebrew."[255]

Again he says:

“ As soon as the ancient language and religion of India became known in Europe it was asserted that Sanskrit, like all other languages, was to he derived from Hebrew, and the ancient religion of the Brahmans from the Old Testament. There was at that time an enthusiasm among Oriental scholars, particularly at Calcutta, and an interest for Oriental antiquities in the public at large, of which we, in these (lays of apathy for Eastern literature, can hardly form an adequate idea. Everybody wished to he first in the field, and to bring to light some of the treasures which were supposed to he hidden in the sacred literature of the Brahmans. .   .               . No doubt the temptation was great. No one could look

down for a moment into the rich mine of religious and mythological lore that was suddenly opened before the eyes of scholars and theologians, without being struck by a host of similarities, not only in the languor,t•«, but also in the ancient tnulitions of the Hindoos, the Greeks, and the Romans; and if at that time the Greeks and Romans were still supposed to have borrowed their language and their religion from Jewish quarters, the same conclusion could hardly be avoided with regard to the language and the religion of the Brahmans of India, .                                                                                                                 .   .

‘The student of Pagan religion as well as Christian missionaries were bent on uiscovering more striking and more startling coincidences, in order to use them in confirmation of their favorite theory that some rays of a primeval revelation, or some reflection of the Jewish religion, had reached the uttermost ends of the icurld.”'

The result of all this is summed up by Prof. Muller as follows •

“ It was the fate of all (these) pioneers, not only to be left behind in the assault which they had planned, but to find that many of their approaches were made in a false direction, and had to be abandoned

Before closing this chapter, we shall say a few words on the religion of Israel. It is supposed by many—in fact, we have heat'd it asserted by those who should know better—that the Israelites were always monotheists, that they worshiped One God only— Jehovah.' This is altogether erroneous; they were not different from their neighbors—the Heathen, so-called—in regard to their religion.

In the first place, we know that they revered and worshiped a Bull, called Apis' just as the ancient Egyptians did. They



 



faith by one only people, while all surrounding tribes were lost in Polytheism, or something worse, has been adduced by divines in general as a proof of the truth of the sacred history, and of the divine origin of tlio Jlosaic dispensation.(Greg: The Creed of Christendom, p. Ho.)

Even such authorities as Puley and Miliuan have written in this strain. (See quotations from Paley's “ Evidences of Christianity " and Dean Milman's “ nistory of the Jews," made by Mr. Greg in hie “ Creed of Christendom f p. 145.)

? See the Bible for Learners, vol. i. p. 321. vol. ii. p. 102; and Dunlap : Mysteries of Adoni. p. 108.



worshiped the sun,' the moon ‘ the stars and all the host of heaven.8

They worshiped fire, and kept it burning on an altar, just as the Persians and other nations/ They worshiped stonesrevered an oak tree,* and “ bowed down ” to images ' They worshiped a “ Queen of Heaven ” called the goddess Astarte or Mylitta, and “burned incense” to her.8 They worshiped Baal," Moloch,10 and Chemoshfi and offered up human sacrifices to themafter which in some instances, they ate the victim.'3

It was during the Captivity that idolatry ceased among the Israelites.’* The Babylonian Captivity is clearly referred to in the book of Deuteronomy, as the close of Israel’s idolatry.18

There is reason to believe that the real genius of the people was first called into full exercise, and put on its career of development at this time; that Babylon was a forcing nursery, not a prison cell; creating instead of stifling a nation. The astonishing outburst of intellectual and moral energy that accompanied the return from the Babylonish Captivity, attests the spiritual activity of that “ mysterious and momentous'’ time. As Prof. Goldziher says: “The intellect of Babylon and Assyria exerted a more than passing influence on that of the llebren.es, not merely touching it, but entering deep into it, and leaving its own impression upon it.'"*



deans and Pheuicians or Canaanites. The word Hal, in the Punic language, signifies Lord or Master. The name Tial is often joined with sonic other, as ZJ«/-berith, 2to/-peor, Bal- zephou, &c.          “ The Israelites made him their

god, and erected altars to him on which they offered human sacrifices,” and “what is still more unnatural, they ate of the victims they offered.” (Bell’s Pantheon, vol. i. pp. 113,114.)

10    The Bible for Learners, vol. i. pp. 17, 26; vol. ii. pp. 102, 299, 300. Bunsen : Keys of St, Peter, p. 110. Mtiller: The Science of Religion, p. 2S5. Moloch was a god of the Ammonites, also worshiped among the Israelites. Solomon built a temple to him, on the Mount of Olives, atul human sacrifices were offered to him. (Bell's Pantheon, vol. 11. pp. 84, 85.)

11    The Bible for Learners, vol. i. p. 153; vol. ii. pp. 71, 83, 125. Smith's Bible Dictionary, art. “Chemosh.”

The Bible for Learners, vol. i. pp. 28, 147 148, 319, 320 ; vol. ii. pp. 16, 17, 29D, 300. Dun- lap's Spirit Hist., pp. 108,222. Inman; An cient Faiths, vol. ii. pp. 100, 101. Mflller: Science of Religion, p. 261. Bell's Pantheon, vol. i. 113, 114; vol. ii. 84, 85.

13     See note 9 above.

14     See Bunsen : Keys of St. Peter, 291.

15     Ibid, p. 27.

19 Goldziher : Hebrew Mythology, p. 319.



This impression we have already partly seen in the legends which they borrowed, and it may also be seen in the religious ideas which they imbibed.

The Assyrian colonies which came and occupied the land of the tribes of Israel filled the kingdom of Samaria with the dogma of the Magi, which very soon penetrated into the kingdom of Judah. Afterward, Jerusalem being subjugated, the defenseless country was entered by persons of different nationalities, who introduced their opinions, and in this way, the religion of Israel was doubly mutilated. Besides, the priests and great men, who were transported to Babylon, were educated in the sciences of the Chaldeans, and imbibed, during a residence of fifty years, nearly the whole of their theology. It was not until this time that the dogmas of the hostile genius (Satan), the angels Michael, Uriel, Yar, Nisan, &c., the rebel angels, the battle in heaven, the immortality of the soul, and the resurrection, were introduced and naturalized among the Jews.[256]



 



Angel Messiah, p. 285.) “ The Jews adopted, during the Captivity, the idea of angels, Michael, Raphael, Uriel, Gabriel,” &c. (Ivuight: Ancient Art and Mythology, p. 54.) See, for further information oil this Bubject, Dr. Knap* pert’s “ Religion of Israel,” or Prof. Kucnen’s “ Religion of Israel."



 



Note.—It is not generally known that the Jews were removed from their own land until the time of the Babylouiau Nebuchadnezzar, but there is evidence that Jerusalem was plundered By the Edomites about 800 U. C., who sold some of the captive Jews to the Greeks (Joel. iii. 0). When the captives returned to their country from '* the Islands which are beyond the sea ” oler. xxv. IS, 22), they would naturally bring back with them much of the Hellenic lore of their conquerors. )n Isaiah (xi. II), we liud a reference to this first captivity in the following words : “In that day the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Gush, and from Elam, and Iroiu SUinar. and from Hamath, nud from the Inlands q/‘ the sea; ” i. e., Greece.



I
 
I
 

[Prometheus]

PART II,

THE HEW TESTAMENT.

CHAPTER, XII.

THE MIRACULOUS BIRTn OF CIIRIST JE8US.

According to the dogma of the deity of Jesus, he who is said to have lived oil earth some eighteen centuries ago, as Jesus of Nazareth, is second of the three persons in the Trinity, the Sox, God as absolutely as the Father and the Holy Spirit, except as eternally deriving his existence from the Father. What, however, especially characterizes the Son, and distinguishes him from the two other persons united with him in the unity of the Deity, is this, that the Son, at a given moment of time, became incarnate, and that, without losing anything of his divine nature, he thus became possessed of a complete human nature; so that he is at the same time, without injury to the unity of his person, “ truly man and truly God.” The story of the miraculous birth of Jesus is told by the Matthew narrator as follows

“Now the birth of Jesus Christ was on this wise: When as his mother Maty was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph, her husband, being a just man, and not willing to make her a public example, was minded to put her awaj privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou slialt call his name Jesus, for he shall save his people from their sins. Now all this wras done, that it might be fulfilled which was spoken of the Lord by the prophet, saying:            Behold, a virgin shall be

with child, and shall bring forth a son, and they shall call his name Emmanuel, ® which being interpreted is, God with us.”[257] [258]



A Deliverer was hoped for, expected, prophesied, in the time of Jewish misery’ (and Cyrus was perhaps the first referred to); but as no one appeared who did what the Messiah, according to prophecy, should do, they went on degrading each successive conqueroi and hero from the Messianic dignity, and are still expecting the true Deliverer. Hebrew and Christian divines both start from the same assumed unproven premises, viz.: that a Messiah, having been foretold, must appear; but there they diverge, and the Jews show themselves to be the sounder logicians of the two : the Christians assuming that Jesus was the Messiah intended (though not the one expected), wrest the obvious meaning of the prophecies to show that they were fnfilled in him ; while the Jews, assuming the ob vious meaning of the prophecies to be their real meaning, argue that they were not fulfilled in Christ Jesus, and therefore that the Messiah is yet to come.

We shall now see, in the words of Bishop Ilawes: “that God should, in some extraordinary manner, visit and dwell with man, is an idea which, as we read the writings of the ancient Heathens, meets us in a thousand different forms.”

Immaculate conceptions and celestial descents were so currently received among the ancients, that whoever bad greatly distinguished himself in the affairs of men was thought to be of supernatural lineage. Gods descended from heaven and were made incarnate in men, and men ascended from earth, and took their seat among the gods, so that these incarnations and apotlicosises were fast filling Olympus with divinities.

In our inquiries on this subject we shall turn first to Asia, where, as the learned Thomas Maurice remarks in his Indian Antiquities, “in every age, and in almost every region of the Asiatic world, there seems uniformly to have flourished an immemorial tradition that one god had, from all eternity, begotten another god A

to understand his intentions, said: “If thon fearest God, thou wilt not approach me.” Gabriel answering said: “Verily, I am the messenger of the Lord, and am sent to give thee a holy son.” (Koran, ch. xix.)

1 Instead, however, of the benevolent Jesus, the “Prince of Peace “—as Christian writers make him out to be—the Jews were expecting a daring and irresistible warriorand conqueror, who, armed with greater power than Caesar, was to come upon earth to rend the fetters in
 
which their hapless nation had so long groaned,

to avenge them upon their haughty oppressors, and to re-establish the kingdom of Judah.

a Vol. v. p. 294.

8 Moor, in his “ Panthton,'' tells us that a learned Pandit once observed to him that the English were a new people, and had only tb« record of one Avatara. but the Hindoos were an ancient people, and had accounts of a great many.

4 This name has been spelled in many dif-
 

In India, there have been several Avatars, or incarnations of Vishnu,” the most important of which is Jheri Crishna,' or Crishna the Saviour.


In the Maha-hhnraiu, an Indian epic poem, written about the sixth century 13. C., Crishna is associated or identified with Vishnu the Preserving god or Saviour.'

Sir William Jones, first President of the Royal Asiatic Society, instituted in Bengal, says of him :

" Crishna continues to this hoar the darling god of the Indian woman. Tha sect of Hindoos who adore him with enthusiastic, and almost exclusive devotion, have broached a doctrine, which they maintain with eagerness, and which seems general in these provinces, that he was distinct from all the Avatars (incarnations) who had only an ansa, ora portion, of his (Vishnu’s) divinity, while Crishna was the person of Vishnu himself inhuman form.'”[259] [260] [261]

The Rev. D. O. Allen, Missionary of the American Board, for twenty-five years in India, speaking of Crishna, says :

“ lie was greater than, and distinct from, all the Avatars which had only a portion of the divinity in them, while he was the very person of Vishnu himself in human form.”[262]

Thomas Maurice, in speaking of Mathura, says:

‘‘It is particularly celebrated for having been the birth-place of Crishna, who is esteemed in India, not so much an incarnation of the divine Vishnu, as the deity himself in human form. ”J

Again, in his “ History of Hindostan,” he says:

“It appears to me that the Hindoos, idolizing some eminent character of antiquity, distinguished, in the early annals of their nation, by heroic fortitude and exalted piety, have applied to that character those ancient traditional accounts of an incarnate God, or, as they not improperly term it, an Avatar, which had been delivered down to them from their ancestors, the virtuous Noachidae, to descend amidst the darkness and ignorance of succeeding ages, at once to reform and instruct mankind. We have the more solid reason to affirm this of the Avatar of Oislma, because it is allowed to be the most illustrious of them all; since we have learned, that, in the seven preceding Avatars, the deity brought only an ansa, or portion of his divinity; but, in the eighth, he descended in all the plentitude of the Godhead, and was Vishnu himself in a human form.”1

Crishna was born of a chaste virgin,* called Devoid, who, on account of her purity, was selected to become the “ mother of Ood.n

According to the “ biiagavat pookaun,” Vishnu said:

“ I will become incarnate at Mathura in the house of Yadu, and will issue



 



1 Allen’s India, p. 397.

*   Indian Antiquities, vol. iii. p. 45.

& Hist. Hindostan, vol. ii. p. 270.

*  Like Mary, the mother of Jeans, Devaki is called the ‘‘ Virgin Mother” although she, u well as Mary, is said to have had other children.



forth to mortal birth from the womb of Devaki. ... It is time I should display my power, and relieve the oppressed earth from its load.”[263] [264]

Then a chorus of angels exclaimed :

“In the delivery of this favored woman, all nature shall have cause to

“iXUlt.”[265]

In the sacred book of the Hindoos, called “ Vishnu Purana,” we read as follows :

“Eulogized by the gods, Devaki bore in her womb the lotus-eyed deity, the protector of the world. .         .               .

“No person could bear to gaze upon Devaki, from the light that invested her, and those who contemplated her radiance felt their minds disturbed. The gods, invisible to mortals, celebrated her praises continually from the time that Vishnu was contained in her person.”[266] [267] [268]

Again we read:

“ The divine Vishnu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahma and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devaki, and was born as her son, Yasudeva,” i. «., Crishna.*

Again:

“ Crishna is the very Supreme Brahma, though it be a mystery5 how the Supreme should assume the form of a man,"[269] [270]

The Hindoo belief in a divine incarnation has at least, above many others, its logical side of conceiving that God manifests himself on earth whenever the weakness or the errors of humanity render liis presence necessary. "We find this idea expressed in one of their sacred books called the “ Bhdgavat Geeta,” wherein it says:

“ I (the Supreme One said), I am made evident by my own power, and as often as there is a decline of virtue, and an insurrection of vice and injustice in the world, I make myself evident, and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue.”’

Crishna is recorded in the “ Bhdgavat Geeta ” as saying to his beloved disciple Arjouna:



 



world began.” (Romans, xvi. 15.) “ And without controversy, great is the mystery of godliness : God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (1 Timothy, iii. 1C.)

• Vishnn Parana, p. 492, note 3. v Geeta, cb. iv.



“ He, O Arjoun, who, from conviction, acknowledged my divine birth (upon quitting his mortal form), cntereth into mo,”'

Again, lie says:

“The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form, trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to tlieir divine natures, discover that / am before all things and incorruptible, and serve me with tlieir hearts undiverted by other gods.”3

The next in importance among the God-begotten and Virgin- born Saviours of India, is Buddha,s who was born of the Virgin Maya or Vary. He in mercy left Paradise, and came down to earth because he was tilled witli compassion for the sins and miseries of mankind. lie sought to lead them into better paths, and took their sufferings upon himself, that he might expiate their crimes, and mitigate the punishment they must otherwise inevitably undergo.*

According to the Fo-pen-hing,s when Buddha was about to descend from heaven, to be born into the world, the angels in heaven, calling to the inhabitants of the earth, said :

“Ye mortals I adorn your earth 1 for Bddhisatwa, the great Mahasatwa, not long hence shall dc-cend from Tusita to be born amongst you! make ready and prepare! Buddha is about to descend and he born !"6

The womb that bears a Buddha is like a casket in which a relic is placed; no other being can be conceived in the same receptacle ; the iisutd secretions are not formed; and from the time of conception, Malta-maya was free from passion, and lived in the strictest continence.7

The resemblance between this legend and the doctrine of the perpetual virginity of Mary the mother of Jesus, cannot but be remarked. The opinion that she had ever borne other children was called heresy by Epiplianins and Jerome, long before she had been exalted to the station of supremacy she now occupies."



 



name. We have adopted this throughout this work, regardless of the manner in which the writer from which we quote spells it.

4 Prog. Kelig. Ideas, vol. j. p. 80.

4 Fo-rEN-HixG is the life of Gautama Buddha, translated from the C hinese Sanskrit by Prof. Samuel Beal.

4 Beal : Hist. Buddha, p. 25.

T Ilardy : Manual of Buddhism, p. 141.

9 A Christian sect called Collyrifliaus believed that Mary was born of a virgin, as Christ is related to have been bom of her (Sec note to the “Gospel of the Birth of



M. l’Abbe Hue, a French Missionary, in speaking of Buddha,

says:

“In the eyes of the Buddhists, this personage is sometimes a man and sometimes a god, or rather both one and the other, a divine incarnation, a man-god ; ?who came into the world to enlighten men, to redeem them, and to indicate to them the way of safety.

“ This idea of redemption by a divine incarnation is so general and popular among the Buddhists, that during our travels in Upper Asia, we everywhere found it expressed in a neat formula, if we addressed to a Mongol or a Thibetan the question, ‘Who is Buddha?’ he would immediately reply: ' The Saviour of Men.”’1

He further says:

“ The miraculous birth of Buddha, his life and instructions, contain a great number of the moral and dogmatic truths professed in Christianity.”3

This Angel-Messiah was regarded as the divinely chosen and incarnate messenger, the vicar of God. He is addressed as “ God of Gods,” “Father of the "World,” “Almighty and All-knowing Ruler,” and “ Redeemer of All.”3 He is called also “ The Holy One,” “The Author of Happiness,” “The Lord,” “ The Possessor of All,” “He who is Omnipotent and Everlastingly to he Contemplated,” “ The Supreme Being, the Eternal One,” “ The Divinity worthy to he Adored by the most praiseworthy of Mankind.”* He is addressed by Amora—one of his followers—thus:

“ Reverence be unto thee in the form of Buddha! Reverence he unto thee, the Lord of the Earth! Reverence be unto thee, an incarnation of the Deity! Of the Eternal One! Reverence he unto thee, O God, in the form of the God of Mercy; the dispeller of pain and trouble, the Lord of all things, the deity, the guardian of the universe, the emblem of mercy.”6

Mary” [Apocrypha]]; also King : The Gnostics and their Remains, p. 91. and Gibbon's Hist, of Rome. vol. v. p. 108, note). This idea has been recently adopted by the Roman Catholic Church. They now claim ihat Mary was bora as immaculate as her son. (See Inman’s Ancient Faiths, vol. i. p. 75, and The Lily of Israel, pp. G-15; also fig. 17, eh. xxxii.)

‘‘The gradual deificafion of Mary, though slower in its progress, follows, in the Romish Church, a course analogous to that which the Church of the first centuries foiiowed, in elaborating the deity of Jesus. With almost all the Catholic writers of onr day, Mary is the universal mediatrix; all power has been given
 
to her in heaven and upon earth. Indeed, more than one serious attempt has been already made in the Ultramontane camp to unite Mary in some way to the Trinity; and if Mariolairy lasts much longer, this will probably be accomplished in the end.” (Albert R6- ville.)

1 Hue’s Travels, vol. i. pp. 826, 827.

3  Ibid. ]>. 827.

8 Oriental Religions, p. 004.

4  Sec Bunsen's Angd-Messiah.

Asiatic Researches, vol. 11. p. 309, and King's Gnostics, p. 167.

• See Bunsen's Angel-Messiah, pp. 10, 26 and 44.
 

The incarnation of Gautama Buddha is recorded to have been brought about by the descent of the divine power called The “ Iloly Ghost” upon the Virgin Maya.' This Holy Ghost, or


Spirit, descended in the form of a white elephant. The Tikas explain this as indicating power and wisdom.1

The incarnation of the angel destined to become Buddha took place in a spiritual manner. The Elephant is the symbol of power and wisdom; and Buddha was considered the organ of divine power and wisdom, as he is called in the Tikas. For these reasons Buddha is described by Buddhistic legends as having descended from heaven in the form of an Elephant to the place where the Virgin Maya was. But according to Chinese Buddhistic writings, it was the Holy Ghost, or Shiny-Shin, who descended on the Virgin Maya.1

The Fo-pen-hing says:

“ If a mother, in her dream, behold A white elephant enter her right side,

That mother, when she bears a son,

Shall bear one chief of all the world (Buddha);

Able to profit all flesh;

Equally poised between preference and dislike;

Able to save and deliver the world and men From the deep sea of misery and grief.”3

In Prof. Fergnsson’s “Tree and Serpent Worship” may be seen (Plate xxxiii.) a representation of Maya, the mother of Buddha, asleep, and dreaming that a white elephant appeared to her, and entered her womb.

This dream being interpreted by the Brahmans learned in the Fig Veda, was considered as announcing the incarnation of him who was to be in future the deliverer of mankind from pain and sorrow. It is, in fact, the form which the Annunciation took in Buddhist legends.'

“----- Awaked,

Bliss beyond mortal mother’s filled her breast,

And over half the earth a lovely light Forewent the morn. The strong hills shook; the waves Sank lulled; all flowers that blow by day came forth As ’twc-rc high noon; down to the farthest hells Passed the Queen’s jo_v, as when warm sunshine thrills Wood-glooms to gold, and into all Ihe deeps A tender whisper pierced. ‘ Oh ye,’ it said,

* The dead that are to live, the live who die,

Uprise, and hear, and hope! Bnddlm is come 1’

Whereat in Limbos numberless much peace

Spread, and the world's heart throbbed, and a wind blew

‘See Beat: Hint. Buddha, p. 36, note.          Pantheon, Hud vol. i. of Asiatic Researches.)

G»nesa, the Indian God of Wisdom, is either a Bunsen : The Angel-.Messiali, p. 33. represented as an elephant, or a man with              8 Beal : Ilist. Buddha, pp. 38, 39.

an oiephant's head. (See Moore's Hindu       4 Tree and Serpent Worship, p. 131.



With unknown freshness over land and seas.

And when the morning dawned, and this was told,

The grey dream-readers said, ‘ The dream is good!

The Crab is in conjunction with the Sun;

The Queen shall hear a boy, a holy child Of wondrous wisdom, profiting all flesh.

Who shall deliver men from ignorance,

Or rule the world, if he will deign to rule.’

In this wise was the holy Buddha born.”

In Fig. 4, Plate xci., the same subject is also illustrated. Prof. Fergusson, referring to it, says:

“Fig. 4 is another cdifion of a legend more frequently repeated than almost any other in Buddhist Scriptures. It was, with their artists, as great a favorite as the Annuuciation and Nativity were with Christian painters.”[271] [272]

When Buddha avatar descended from the regions of the souls, and entered the body of the Virgin Maya, her womb suddenly assumed the appearance of clear, transparent crystal, in which Buddha appeared, beautiful as a flower, kneeling and reclining on his hands.[273] [274]

Buddha’s representative on earth is the Dalai Lama, or Grand Lama, the High Priest of the Tartars. lie is regarded as the vicegerent of God, with power to dispense divine blessings on whomsoever he will, and is considered among the Buddhists to he a sort of divine being. He is the Pope of Buddhism.[275]

The Siamese had a Virgin-born God and Saviour whom they called Oodom. Ilis mother, a beautiful young virgin, being inspired from heaven, quitted the society of men and wandered into the most unfrequented parts of a great forest, there to await the coming of a god which had long been announced to mankind. While she was one day prostrate in prayer, she was impregnated by the sunbeams. She thereupon retired to the borders of a lake, between Siam and Cambodia, where she was delivered of & “ heavenly boy," which she placed within the folds of a lotus, that opened to receive him. When the boy grew up, he became a prodigy of wisdom, performed miracles, &e.‘

The first Europeans who visited Cape Comorin, the most



 



Buddhism, p. 144.) The same thing was said of Mary, the mother of Jesus. Early art represented the infant distinctly visible in her womb. (Sec Inman’s Ancient Pagan and Modern Christian Symbolism, and chap. xxix. this work.)

8 See Bell’s Pantheon, vol. ii. p. 34.

4 Sqnire : Serpent Symbol, p. 185. See also Anacalypsis, vol. i. pp. 162 and 308.



southerly extremity of the peninsula of Hindostan, were surprised to find the inhabitants worshiping a Lord and Saviour whom they called Salimhana. They related that his father’s name was Taishaea, but that he was« divine child lorn of a Virgin, in fact, an incarnation of the Supreme Vishnu.[276]

The belief in a virgin-born god-man is found in the religions of China. As Sir John Francis Davis remarks,[277] [278] “China hasher mythology in common with all other nations, and under this head we must range the persons styled Fo-hi (or Fuh-he), Shin-noong, Iloang-Uj and their immediate successors, who, like the demi gods and heroes of Grecian fable, rescued mankind by their ability or enterprise from the most primitive barbarism, and have since been invested with superhuman attributes. The most extravagant prodigies are related of these persons, and the most incongruous qualities attributed to them.’’

Dean Milmnn, in his “History of Christianity” (Yol. i. p. 97), refers to the tradition, found among the Chinese, that Fo-hi was born of a virgin ; and remarks that, the first Jesuit missionaries who went to China were appalled at finding, in the mythology of that country, a counterpart of the story of the virgin of Judea.

Fo-hi is said to have been born 3408 years b. c., and, according to some Chinese winters, with him begins the historical era and the foundation of the empire. When his mother conceived him in her womb, a rainbow was seen to surround her.’

The Chinese traditions concerning the birth of Fo-hi are, some of them, highly poetical. That which has received the widest acceptance is as follows:

“ Three nymphs came clown from heaven to wash themselves in a river; but scarce had they got there before the herb lotus appeared on one of their garments, with its coral fruit upon it. They could not imagine whence it proceeded, and one was tempted to taste it, whereby she became pregnant and was delivered of a boyr, who afterwards became a great man, a founder of religion, a conqueror, and legislator.”4

The sect of Xaca, which is evidently a corruption of Buddhism, claim that their master was also of supernatural origin. Alvarez Semedo, speaking of them, says:

“The third religious sect among the Chinese is from India, from the parts of Hindostan, which sect they call Xaca, from the founder of it, concerning whom they fable—that he was conceived by his mother Maya, from a white elephant,



 



3      Thornton: Hist. China, vol. i. pp. 21,

22.

4      Squire: Serpent Symbol, p. 1S4.



Lao-kiun, sometimes called Lao-tsze, who is said to have been bom in the third year of the emperor Ting-wang, of the Chow dynasty (604 b. c.), was another miraculously-born man. lie acquired great reputation for sanctity, and marvelous stories were told of his birth. It was said that he had existed from all eternity; that he had descended on earth and was born of a virgin, black in complexion, described “ marvelous and beautiful as jasper.” Splendid temples were erected to him, and he was worshiped as a god. His disciples were called “ Heavenly Teachers.” They inculcated great tenderness toward animals, and considered strict celibacy necessary for the attainment of perfect holiness. Lao-kiun believed in One God whom he called Too, and the sect which he formed is called Tao-tse, or “ Sect of Reason.” Sir Thomas Thornton, speaking of him, says:

“The mythological history of this ‘prince of the doctrine of the Tao u’ which is current amongst his followers, represents him as a divine emanation incarnate in a human form. They term him the ‘most high and venerable prince of the portals of gold of the palace of th a genii' and say that he condescended to a contact with humanity when he became incorporated with the ‘ miraculous and excellent Virgin of jasper.’ Like Buddha, he came out of his mother’s side, and was born under a tree.

“ The legends of the Taou-tse declare their founder to have existed antecedent to the birth of the elements, in the Great Absolute; that he is the ‘pure essence of the teen;’ that he is the ‘original ancestor of the prime breath of life; ’ and that he gave form to the heavens and the earth.”5

M. Le Compte says ;

“ Those who have made this (the religion of Taou-tsze) their professed business, are called Tien-se, that is, ‘ Heavenly Doctors; ’ they have houses (Monasteries) given them to live together in society; they erect, in divers parts, temples to their master, and king and people honor him with divine worship.”

Yu was another virgin-born Chinese sage, who is said to have lived upon earth many ages ago. Confucius—as though he had been questioned about him—says :                “ I see no defect in the character

of Yu. He was sober in eating and drinking, and eminently pious toward spirits and ancestors.”8

Ildu-ki, the Chinese hero, was of supernatural origin.

The following is the history of his birth, according to the “ Shih- King



“Ilis mother, who was childless, had presented a pure offering and sacri Seed, that her childlessness might be taken away. She then trod on a toe-print made by God, and was moved,[279] [280] [281] in the large place where she rested. She became pregnant; she dwelt retired; she gave birth to and nourished a son, who was ll&u-ki. When she had fulfilled her months, her iirst-boru son came forth like a lamb. There was no bursting, no rending, no injury, no hurt; showing how wonderful lie would be. Did not God give her comfort? Had he not accepted her pure offering and sacrifice, so that thus easily she brought forth her son?”[282]

Even the sober Confucius (bom n. c. 501) was of supernatural origin. The most important event in Chinese literary and ethical history is the birth of Kungfoo-tsze (Confucius), both in its effects on the moral organization of this great empire, and the study of Chinese philosophy in Europe.

Kung-foo-tszc (meaning “ the sago Kung” or “ the wise excellence”) was of royal descent; and his family the most ancient in the empire, as his genealogy was traceable directly up to Hwnng- te, the reputed organizer of the state, the first emperor of the scini- historical period (beginning 2096 b. c.).

At his birth a prodigious quadruped, called the Ke-lin, appeared and prophesied that the new-born infant “ would be a king without throne or territory.” Two dragons hovered about the couch of Yen-she (his mother), and five celestial sages, or angels, entered at the moment of the birth of the wondrous child; heavenly strains were heard in the air, and harmonious chords followed each other, fast and full. Thus was Confucius ushered into the world.

His disciples, who were to expound his precepts, were seventy- two in number, twelve of whom were his ordinary companions, the depositories of his thoughts, and the witnesses of all his actions. To them lie minutely explained his doctrines, and charged them with their propagation after his death. Yax-iiwdv was his favorite disciple, who, in his opinion, had attained the highest degree of moral perfection. Confucius addressed him in terms of great affection, which denoted that he relied mainly upon him for the accomplishment of his work. *

Even as late as the seventeenth century of our era, do we find the myth of the virgin-born Cod in China.*



 



pp. 168-170.

4 “ Le Dicu La des Lamas cst n6 d’une Yierge : plusieurs princes de TAsio, enrr* autres VEmperet/r Kienlong, anjourd’hill regnant k la Chine, et qni est de la race de ees Tartnrcs Mandhuis, qui cuuquireut cet empire en 1J14, croit, el assure hii-meme. ctre dciccudti d’nne Merge." (IVHancarvillc : Res. Surl'Orig., p. 1$6, in Anao., vol. ii. p. 97.)



All these god-begotten and virgin-horn men were called Tien- tse, i. c., “ Sons of Heaven.”

If from China we should turn to Egypt we would find that, for ages before the time of Jesus of Nazareth, the mediating deity, born of a virgin, and without a worldly father, was a portion of the Egyptian belief.'

Jlorus, who had the epithet of “Saviour" was b mu of the virgin Isis. “ His birth was one of the greatest Mysteries of the Egyptian religion. Pictures representing it appear on the walls of temples.”3 He is “ the second emanation of Anion, the son whom he begot.”3 Egyptian monuments represent the infant Saviour in the arms of his virgin mother, or sitting on her knee.' An inscription on a monument, translated by Champollion, reads thus:

“ O thou avenger, God, son of a God; O thou avenger, Horus, manifested by Osiris, engendered of the goddess Isis.”5

The Egyptian god Jia was born from the side of his mother, Itiit urns not engendered."

The ancient Egyptians also deified kings and heroes, in the same manner as the ancient Greeks and Homans. An Egyptian king became, in a sense, “ the vicar of God on earth, the infallible, and the personated deity.”7

P. Le Page Renouf, in his Ilibbert Lectures on the Religion of Ancient Egypt, says :

“I must not quit this part of my subject without a reference to the belief that the ruling sovereign of Egypt was the living image and vicegerent of the Sun- god {Iia). lie was invested with the attributes of divinity, and that in the earliest times of which we possess monumental evidence.”8

Menes, who is said to have been the first king of Egypt, was believed to be a god."

Almost all the temples of the left bank of the Nile, at Thebes, had been constructed in view of the worship rendered to the Pharaohs, their founders, after their death.10

On the wall of one of these Theban temples is to be seen a picture representing the god Thotli—the messenger of God—telling



 



gendre d’Isis deesee.” (Champollion, p. 190.) 6 Bonwick : Egyptian Belief, p. 406.

* Ibid, p. 247.

8    Renouf: Religion of Ancient Egypt, p. 161.

9    See Beil's Pantheon, vol. ii. pp, 67 £nd 147.

19 Bonwick: Egyptian Belief, p. 248.



tlie maiden, Queen Mautmes, that she is to give birth to a divine son, who is to be King Amunuthjoh III.[283] [284]

An inscription found in Egypt makes the god 12a say to his son Ramses III.:

‘ I am tliy father; hy me are begotten all thy members as divine; I have formed thy shape like the Mendcsiau god; I have begotten thee, impregnating thy venerable mother.”*

liaam-ses, or Iia-me-ses, means “ Son of the Sun,” and Ramses ileh An, n name of Ramses III., means “ engendered hy Ra (the Sun), Prince of An (Heliopolis).”[285] [286]

“ Tholmes III., on the tablet of lvarnak, presents offerings to his predecessors; so does It anises on the tablet of Abydos. Even during his life-time the Egyptian king was denominated L Beneficent God.”u

The ancient Babylonians also believed that their kings were gods upon earth. A passage from Helmut's translation of the great inscription of Nebuchadnezzar, reads thus:

“ I am Nabu-kiider-usur .  .   . the first-born son of Xebu-pal-uaur, King

of Babylon. The god Bel himself created me, the god Mttrduk engendered me, nud deposited himself the germ of my life in the womb of my mother.”5

Ill the life of Zoroaster, the law-giver of the Persians, the common mythos is apparent. lie was born in innocence, of an immaculate conception, of a ray of the Divine Reason. As soon as he was born the glory from his body enlightened the whole room.8 Plato informs us that Zoroaster was said to be “ the son of Oromasdes, which was the name the Persians gave to the Supremo God —therefore lie was the Son ofi God.

From the East we will turn to the West, and shall find that many of the ancient heroes of Grecian and Roman mythology were regarded as of divine origin, were represented as men, possessed of god-like form, strength and courage; were believed to have lived on earth in the remote, dim ages of the nation’s history ; to have been occupied in their life-time with thrilling adventures and extraordinary services in the cause of human civilization, and to have been after death in some eases translated to a life among the gods, and entitled to sacrifice ami worship. In the hospitable Pantheon of the Greeks and Romans, a niche was always in readi-



 



6    Spencer’s Principles of Sociology, vol. i. p, 4-1.

6 Malcolm : Ilist. Persia, vol. i. p. 4^4.

T Anac. vol. i. p. 117.



ness for every new divinity who could produce respectable credentials.

The Christian Father Justin Martyr, says :

“ It having reached the Devil’s cars that the prophets had foretold the coming of Christ (the Sou of God), he set the Heathen Poets to bring forward a great many who should be called the sons of Jove. The Devi] laying his scheme in this, to get men to imagine that the true history of Christ was of the same character as the prodigious fabhs related of 1 isc sons of Jove.”

Among these “ sons of Jove ” may he mentioned the following :

Hercules was the son of Jupiter by a mortal mother, Alcmene,

Queen of Thebes.[287] Zeus, the god of gods, spake of Hercules, his

son, and said:     “This day shall a child be born of the race of

Perseus, who shall be the mightiest of the sons of men.”[288]

*•

Bacchus was the son of J upiter and a mortal mother, Semelc, daughter of Kadmus, King of Thebes.[289] [290] [291] As Montfaucon says, “ It is the son of Jupiter and Sctncle which the poets celebrate, and which the monuments represent.”*

Bacchus is made to sav :

id

“I, son of Dcus, am come to this laud of the Thebans, Bacchus, whom formerly Semele the daughter of Kadmus brings forth, being delivered by the lightning-bearing flame: and having taken a mortal form instead of a god’s, I have arrived at the fountains of Dirce and the water of lsmcnus.”*

Amphion was the son of Jupiter and a mortal mother, Antiope, daughter of Kieetus, King of Boeotia.3

Prometheus, whose name is derived from a Greek word signifying foresight and providence, was a deity who united the divine and human nature in oue person, and was confessedly both man and god.*

Perseus was the son of Jupiter by the virgin Danac, daughter of Acrisius, King of Argos.8 Divine honors were paid him, and a temple was erected to him in Athens.9

Justin Martyr (a. d. 140), in his Apology to the Emperor Adrian, says :

“ By declaring the Logos, the first-begotten of God, our Master, Jesus Christ, to be born of a virgin, without any human mixture, we (Christians) say no more in this than what you (Pagans) say of those whom you style the Sons of Jove. For



 



Spirit Hist, of Man, p. 200.

•     Bell’s Pantheon, vol. i. p. 58. Roman Antiquities, p. 133.

7 See the chapter on “ The Crucifixion of Jesus,” and Bell’s Pantheon, ii. 195.

•    Bell’s Pantheon, vol. Ii. p. 170. Bulfinch i The Age of Fable, p. 161.

•     Bell’s Pantheon, vol. il. p. 171,



 



7 Bell's Pantheon, vol. i. p. 31.

•  Ibid. p. 81.

•  Ibid. p. 16.

Bell’s Pantheon, il. p. 30.

11 Cox : Aryan Mythology, ii. 45.

13 The Bible for Learners, vol. HI. p. 3,
 
you need not be told tvliat a parcel of sons the writers most in vogue among you assign to .love. .  .               .

“As to the Son of God, called Jesus, should we allow him to be nothing more than man, yet the title of ‘ the Son of God’ is very justifiable, upon the account of his wisdom, considering that you (Pagans) have your Mercury in worship under the title of the Word, a messenger of God. .                                                                                    ,    .

“ As to his (Jesus Christ’s) being born of a virgin, you have your Perseus to balance that.”[292] [293]

Mercury was the son of Jupiter and a mortal mother, Maia, daughter of Atlas. Cyllone, in Arcadia, is said to have been the scene of his birth and education, and a magnificent temple was erected to him there.11

jEolus, king of the Lipari Islands, near Sicily, was the son of Jupiter and a mortal mother, Acasta.[294] [295] [296] [297]

Apollo was the son of Jupiter and a mortal mother, Latona.* Like IJuddha and Lao-Kiun, Apollo, so the Ephesians said, was born under a tree; Latona, talcing shelter under an olive-tree, was delivered there." Then there ivas joy among the undying gods in Olympus, and the Earth laughed beneath the smile of Heaven."

Aethlius, who is said to have been one of the institutors of the Orphic games, was the son of Jupiter by a mortal mother, Proto- genia.’

Areas was the son of J upiter and a mortal mother.’

Aroclus was the son of Jupiter and a mortal mother.*

We might continue and give the names of many more sons of Jove, but sufficient has been seen, we believe, to show', in the words of Justin, that Jove had a great “ parcel of sons.” “ The images of self-restraint, of power used for the good of others, are prominent in the lives of all or almost all the Zeus-born heroes.”1*

This Jupiter, who begat so many sons, was the supreme god of the Pagans. In the words of Orpheus:

“ Jupiter is omnipotent; the first and the last, the head and the midst; Jupiter, the giver of all things, the foundation of the earth, and the starry heavens. ”»

The ancient Romans w'ere in the habit of deifying their living and departed emperors, and gave to them the title of Divus, or the Divine One. It was required throughout the wdiole empire that divine honors should be paid to the emperors.” They had a cere



mony called Apotheosis, or deification. After this ceremony, temples, altars, and images, with attributes of divinity, were erected to the new deity. It is related by Eusebius, Tertullian, and Chrysostom, that Tiberius proposed to the Roman Senate the Apotheosis or deification of Jesus Christ.1 A21ius Lampridius, in his Life of Alexander Severus (who reigned a. n. 222-235), says:

“ This emperor had two private chapels, one more honorable than the other; and in the former were placed the deified emperors, and also some eminent good men, among them Abraham, Christ, and Orpheus.”'1

Romulus, who is said to have been the founder of Rome, was believed to have been the son of God by a pure virgin, Rliea-Sylvia.* One Julius Proculus took a solemn oath, that Romulus himself appeared to him and ordered him to inform the Senate of his being called up to the assembly of the gods, under the name of Quiri- nus.*

Julius Ccesar was supposed to have had a god for a father.6

Augustus Ciesar was also believed to have been of celestial origin, and had alf the honors paid to him as to a divine person.* His divinity is expressed by Virgil, in the following lines:

Behold thy own imperial Roman Sine:

Caesar, with all the Julian name survey;

See where the glorious ranks ascend to-day !—

This—this is he—the chief so tong foretold,

To bless the land where Saturn ruled of old,

And give the Learnean realms a second eye of gold! The promised prince, Augustus the ditine,

Of Caesar's race, and Jove’s immortal line.”’
 
“------ Turn, turn thine eyes, see here thy race divine,

1 Bell's Pantheon, vol. i. p. 78.                                    again while praying in the temple at Jerusalem.

3 Quoted by Lardner, vol. Hi. p. 157.                       (Acts xxii.)

3  Draper : Religion and Science, p. 8.                            6 See Higgins : Anacalypsis, vol. ii. p. 345.

4  Middleton’s Letters from Rome, p. 37. In Gibbon's Rome, vol. i. pp. 84, 85.
 
the case of Jesus, one Saul of Tarsus, said to be of a worthy and upright character, declared most solemnly, that Jesus himself appeared to him while on his way to Damascus, and
 
* iliggins : Anacalypsis, vol. i. p. 611.

7   ASneid, lib. Iv.

8  Tacitus: Annals, bk. i. ch. x.

•   Ibid. bk. Ii. ch. lxxxii. and bk. xiii. ch. il
 

“ The honors clue to the gods,” says Tacitus, “ were no longer sacred: Augustus claimed equal worship. Temples were built, and statues were erected, to him ; a mortal man was adored, and priests and pontiffs were appointed to pay him impious homage.”8 Divine honors were declared to the memory of Claudius, after his death, and he was added to the number of the gods. The titles “ Our Lord,” “ Our Master,” and “ Our God,” were given to the Emperors of Rome, even while living.”


In the deification of the Caesars, a testimony upon oath, of an eagle’s flying out of the funeral pile, toward heaven, which was supposed to convey the soul of the deceased, was the established proof of their divinity.[298] [299] [300]

Alexander the Great, King of Macedonia (born 350 b. c.), whom genius and uncommon success had raised above ordinary men, was believed to have been a god upon earth.[301] lie was believed to have been the son of Jupiter by a mortal mother, Olympias.

Alexander at one time visited the temple of Jupiter Ammon, which was situated in an oasis in the Libyan desert, and the Oracle there declared him to be a son of the god. lie afterwards issued his orders, letters, decrees, &c., styling himself u Alexander, son of Jupiter Ammon,”1

The words of the oracle which declared him to be divine were as follows, says Socrates:

“ Let altars bum and incense pour, please Jove Minerva eke;

The potent Prince though nature frail, his favor you must seek,

For Jove from heaven to earth him sent, to! Alexander king,

As God he comes the earth to rule, and just laws for to bring.”[302]

Ptolemy, who was one of Alexander's generals in his Eastern campaigns, and into whose hands Egypt fell at the death of Alexander, was also believed to have been of divine origin. At the siege of Rhodes, Ptolemy had been of such signal service to its eitizens that in gratitude they paid divine honors to him, and saluted him with the title of Soter, i. e., Saviour. Dy that designation, “Ptolemy Soter” he is distinguished from the succeeding kings of the Macedonian dynasty in Egypt.5

Cyrus, King of Persia, was believed to have been of divine origin; he was called the “ Christ,” or the “Anointed of God,” and God's messenger.*

Plato, born at Athens J29 n. c., was believed to have been the son of God by a pure virgin, called Perictione.’

The reputed father of Plato (Aris) was admonished in a dream to respect the person of his wife until after the birth of the child of which she was then pregnant by a god."

Prof. Draper, speaking of Plato, says :






6    See Inmau : Ancient Faiths, vol, i. p. 418. Bunsen : Bibte Chronology, p. 5, and The An* gcl-Mcssiah, pp. 80 and -JOS.

7    Sec Higgins : Antiealypsis, vol. ii. p. 113, and Draper : Religion and Science, p. 8.

a llardy : Manual Budd., p. 141. Higgins : Anne., i. G18.



“ TJie Egyptian disciples of Plato would have looked with anger on those who rejected the legend that Perietione, the mother of that great philosopher, a pure virgin, had suffered an immaculate conception through the inlluences of (the god) Apollo, and that the god had declared to Arts, to whom she was betrothed, the parentage of the child.”'

Here we have the leg-end of the angel appearing to Joseph— to whom Mary was betrothed—believed in by the disciples of .Plato for centuries before the time of Christ Jesus, the only difference being that the virgin's name was Perietione instead of Mary, and the coniiding husband’s name Aris instead of Joseph. We have another similar ease.

The mother of Apollonius (b. c. 41) was informed by a god, who appeared to her, that he himself should he horn of herl In the course of time she gave birth to Apollonius, who became a grvau religious teacher, and performer of miracles.[303] [304] [305]

Pythayoras, born about 570 n. c\, Had divine honors paid hnn. His mother is said to have become impregnated through a spectre, or Holy Ghost. IIis father—or foster-father—was also informed that his wife should bring forth a son, who should be a benefactor to mankind.[306]

PEscxdapius, the great performer of miracles,'1 was supposed to be the son of a god and a worldly mother, Coronis. The Messc- niaus, who consnltcd the oracle at Delphi to know where yEscula- pius was born, and of what parents, were informed that a god was his father, Coronis his mother, and that their son was horn at Epi- daurus.

Coronis, to conceal her pregnancy from her father, went to Epidaurns, where she was delivered of a son, whom she exposed on a mountain. Aristhenes, a goat-herd, going in search of a goat and a dog missing from his fold, discovered the child, whom he would have carried to his home, had he not, upon approaching to lift him from the earth, perceived his head encircled with fiery rays, which made him believe the child was divine. The voice of fame soon published the birth of a miraculous infant, upon which the people flocked from all quarters to hehold this heaven- horn child.*

Being honored as a god in Plienicia and Egypt, liis worship passed into Greece and Rome.’



 



1 See the chapter on Miracles.

• Bell's Pantheon, i. 27. Roman Ant., 136. Taylor’s Diegesis, p. 150.

»Ibid.



 



Simon the Samaritan, siirnamed “Magus” or the “Magician,” who was contemporary with Jesus, was believed to be a god. In Koine, where lie performed wonderful miracles, he was honored as a god, and his picture placed among the gods.1

Justin Martyr, quoted by Eusebius, tells us that Simon Magus attained great honor among the Romans. That lie was believed to be a god, and that he was worshiped as such. Retween two bridges upon the River Tibris, was to bo seen this inscription : “Simoni Deo Sancto,” i. e. “To Simon the Holy God.”'1

It was customary with all the heroes of the northern nations (Danes, Swedes, Norwegians and Icelanders), to speak of themselves as sprung from their supreme deity, Odin. The historians of those times, that is to say, the poets, never failed to bestow the same honor on all those whose praises they sang: and thus they multiplied the descendants of Odin as much as they found convenient. The hrst-begotteu son of Odin was Thor, whom the Eddas call the most valiant of his sons. ‘‘Baldur the Good,’’ the “ Beneficent Saviour,” was the son of the Supreme Odin and the goddess Frigga, whose worship was transferred to that of the Virgin Mary.5

In the mythological systems of America, a virgin-born god was not less clearly recognized than in those of the Old World. Among the savage tribes his origin and character were, for obvious reasons, much confused; but among the more advanced nations he occupied a well-defined position. Among the nations of Anahuac, he bore the name of Quetzalcoatle, and was regarded with the highest veneration.

For ages before the landing of Columbus on its shores, the inhabitants of ancient Mexico worshiped a “Saviour”—as they called him—(Quetzalcoatle) who was horn of a pure virgin.* A messenger from heaven announced to his mother that she should hear a son without connection with man.'' Lord Kingsborough tells us that the annunciation of the virgin Sochiquetzal, mother of Quetzalcoatle,—who was styled the “ Queen of Heaven”’—was the subject of a Mexican hieroglyph,’

The embassador was sent from heaven to this virgin, who had two sisters, Tzochitlique and Conutlique. “These three being alone in the house, two of them, on perceiving the embassador from heaven, died of fright, Sochiquetzal remaining alive, to whom the [307] [308] [309] [310]
embassador announced that it was the will of God that she should conceive a son.”[311] She therefore, according to the prediction, “ conceived a son, without connection with man, who was called Quetzalcoatle.”[312]

4 Squire : Serpent Symbol, p. 187. 8 Ibid. p. 188.

6 Ibid.

11bid.

1 Ibid. p. 190.
 
Dr. Daniel Brinton, in his “ Myths of the New World,” says:

“ The Central figure of Toltec mythology is Quetzalcoatle. Not an author on ancient Mexico, but lias something to say about the glorious days when he ruled over the land. No one denies him to have been a god. He was born of a virgin in the laud of Tula or Tlopallan.”[313]

The Mayas of Yucatan had a virgin-born god, corresponding entirely with Quetzalcoatle, if he was not the same under a different name, a conjecture very well sustained by the evident relationship between the Mexican and Mayan mythologies, lie was named Zama, and was the only-begotten son of their supreme god, Kin- chahan.[314]

The Muyscas of Columbia had a similar liero-god. According to their traditionary history, ho bore the name of Bochica. He -was the incarnation of the Great Father, whose sovereignty and paternal care he emblematized/

The inhabitants of Nicaragua called their principal god Thom- athoyo; and said that he had a son, who came down to earth, whose name was Theotbilahe, and that he was their general instructor.'

We find a corresponding character in the traditionary history of Peru. The Sun—the god of the Peruvians—deploring their miserable condition, sent down his son, Manco Capac, to instruct them in religion, &c.7

We have also traces of a similar personage in the traditionary Votan of Guatemala : but our accounts concerning him are more vague than in the cases above mentioned.

We find this traditional character in countries and among tribes where we would be least apt to suspect its existence. In Brazil, besides the common belief in an age of violence, during which the world was destroyed by water, there is a tradition of a supernatural personage called Zome, whoso history is similar, in some respects, to that of Quetzalcoatle."

The semi-civilized agricultural tribes of Florida had like traditions. Tlie Cherokees, in particular, had a priest and law-giver



essentially corresponding to Quetzalcoatle and Bochica. lie was their great prophet, and bore the name of Wasi. “ He told them what had been from the beginning of the world, and what would be, and gave the people in all things directions what to do. lie appointed their feasts and fasts, and all the ceremonies of their religion, and enjoined upon them to obey his directions from generation to generation.”[315] [316] [317] [318]

Among the savage tribes the same notions prevailed. The Edues of the Californians taught that there was a supreme Creator, Niparaga, and that his son, Qaaayagp, came down upon the earth and instructed the Indians in religion, Ac. Finally, through hatred, the Indians killed him ; but although dead, he is incorruptible and beautiful. To him they pay adoration, as the mediatory power between earth and the Supreme Niparaga.[319]

The Iroquois also had a beneficent being, uniting in himself the character of a god and man, who was called Tarengawagan. lie imparted to them the knowledge of the laws of the Great Spirit, established their form of government, &c.s

Among the Algonquins, and particularly among the Ojibways and other remnants of that stock of the North-west, this intermediate great teacher (denominated, by Mr. Schoolcraft, in his “ Notes of the Iroquois,” “ the great incarnation of the North-west "J is fully recognized. lie bears the name of Michabon, and is represented as the frst-bot'n son of a great celestial Muni to a, or Spirit, by an earthly mother, and is esteemed the friend and protector of the human race.*

I think we can now say with JVI. Dupuis, that “the idea of a God, who came down on earth to save mankind, is neither new nor peculiar to the Christians,” and with Cicero, the great Roman orator and philosopher, that “ brave, famous or powerful men, after death, came to be gods, and they are the very ones whom we are accustomed to worship, pray to and venerate.”

Taking for granted that the synoptic Gospels are historical, there is no proof that Jesus ever claimed to be either God, or a god ; on the other hand, it is quite the contrary.[320] As Viscount Amberly says: “ The best proof of this is that Jesus never, at any period of his life,



 



we poeeessed only the Gospel of Mark and the discourse* of the Apostle* in the Acte, the whole Christology of the New Testament would be reduced to this: that Jesus of Nazareth was 4 a prophet mighty in deeds and in wordst made by God Christ and Lord.’” (Albert He- ville.)



desired Ms followers to worship him, either as God, or as the Son of God,” in the sense in which it is now understood Had he believed of himself what his followers subsequently believed of him, that he was one of the constituent persons in a divine Trinity, he must have enjoined his Apostles both to address him in prayer themselves, and to desire their converts to do likewise. It is quite plain that he did nothing of the kind, and that they never supposed him to have done so.

Belief in Jesus as the Jllessiah was taught as the first dogma of Christianity, but adoration of Jesus as God was not taught at all.

But we are not left in this matter to depend on conjectural inferences. The words put into the mouth of Jesus are plain. Whenever occasion arose, he asserted his inferiority to the Father, though, as no one had then dreamt of his equality', it is natural that the occasions should not have been frequent.

He made himself inferior in knowledge when he said that of the day and hour of the day of judgment no one knew, neither the angels in heaven nor the Son ; no one except the Father.[321] [322]

lie made himself inferior in power when he said that seats on his right hand and on his left in the kingdom of heaven were not his to give."

He made himself inferior in virtue when he desired a certain man not to address him as “ Good Master,” for there was none good but God.3

The words of his prayer at Gothscmane, ‘‘all things are possible unto thee,” imply’ that all things were not possible to him, while its conclusion “ not what I will, but what, thou wilt,” indicates submission to a superior, not the mere execution of a purpose of his own.* Indeed, the whole prayer would have been a mockery', useless for any purpose but the deception of his disciples, if he had himself been identical with the Being to whom he prayed, and had merely been giving effect by his death to their common counsels. While the ciy of agony from the cross, “My God, my God! why hast thou forsaken me T"“ would have been quite unmeaning if the person forsaken, and the person forsaking, had been one and the same.

Either, then, we must assume that the language of Jesus has l>een misreported, or we must admit that he never for a moment pretended to he co-equal, co-eternal or consubstantial with God.





 



3       Mark, x. 18.

« Mark, xiv. 36.



* Mark, xv. 84.



It also follows of necessity from both the genealogies,' that their compilers entertained no doubt that Joseph was the father of Jesus. Otherwise the descent of Joseph would not have been in the least to the point. All attempts to reconcile this inconsistency with the doctrine of the Angel-Messiah has been without avail, although the most learned Christian divines, for many generations past, have endeavored to do so.

So, too, of the stories of the Presentation in the Temple,5 and of the child Jobiis at Jerusalem,5 Joseph is called his father. Jesus is repeatedly described as the son of the carpenter' or the son of Joseph, without the least indication that the expression is not strictly in accordance with the fact.6

If his parents fail to understand him when he says, at twelve years old, that he must be about his Father’s business;" if he afterwards declares that he tinds no faith amontr his nearest re la-

<3

lions;’ if he exalts his faithful disciples above his unbelieving •mother and brothers ;8 above all, if Mary and her other sons put down his prophetic enthusiasm to insanity/“—then the untrustworthy nature of these stories of his birth is absolutely certain. If even a little of what they tell us had been true, then Mary at least would have believed in Jesus, and would not have failed so utterly to understand him.10

The Gospel of Mark—which, in this respect, at least, abides most faithfully by the old apostolic tradition—says not a word about .Bethlehem or the miraculous birth. The congregation of Jerusalem to which Mary and the brothers of Jesus belonged,11 and over which the eldest of them, James, presided,15 can have known nothing of it; for the later Jewish-Cliristiau communities, the so-called Ebionites, who were descended from the eonsrreffation at Jerusalem, called Jesus the son of Joseph. Kay, the story that the Holy Spirit was the father of Jesus, must have risen among



 



rative, especially in Luke, is poetical and legendary, and bears a marked similarity to tho stories contained in the Apocryphal Gospels.” (W. R. Greg : The Creed of Christendom, p. 229.)

2 Luke, ii. 27.            8 Luke, ii. 41-4$.

4     Matt. xili. 55.

*    Luke, iv. 22. John, i. 46; vi. 42. Lake, iii. 23.

e Luke, ii. 50.

’ Matt. xiii. 57. Mark, vi. 4.

*     Matt. xii. 48-50. Mark, iii, 35-35.

9     Mark, iii. 21.

10     Dr. llooykaas.

11     Acts, i. 14.

13 Acts, xxi. 13. Gat. ii. 19-21.



the Greeks, or elsewhere, and not among the first believers, who were Jews, for the Hebrew word for spirit is of the feminine gender.'

The immediate successors of the “ congregation at Jerusalem ” —to which Mary, the mother of Jesus, and his brothers belonged— were, as we have seen, the Ebionites. Eusebius, the first ecclesiastical historian (born a. d. 204), speaking of the Ebionites (i. e. “poor men ”), tell us that they believed Jesus to he “ a simple and common man.” born as other men, “ of Mary and her husband”'1 The views held by the Ebionites of Jesus were, it is said, derived from the Gospel of Matthew, and what they learned direct from the Apostles. Matthew had been a hearer of Jesus, a companion of the Apostles, and had seen and no doubt conversed with Mary. When he wrote his Gospel everything was fresh in his mind, and there could be no object, on his part, in writing the life of Jesus, to state falsehoods or omit important truths in order to deceive his countrymen. If what is stated in the interpolated first two chapters, concerning the miraculous birth of Jesus, were true, Matthew would have known of it; and, knowing it, why should he omit it in giving an acconnt of the life of Jesusl[323] [324]

The Ebionites, or A’azarenes, as they were previously called, were rejected by the Jews as apostates, and by the Egyptian and Roman Christians as heretics, therefore, until they completely disappear, their history is one of tyrannical persecution. Although some traces of that obsolete sect may be discovered as late as the fourth century, they insensibly melted away, either into the Roman Christian Church, or into the Jewish Synagogue,' and with them perished the original Gospel of Matthew, the only Gospel written by an apostle.

“ Wrho, where masses of men are burning to burst the bonds of time and sense, to deify and to adore, wants what seems earth-born, prosaic fact? Woe to the man that dares to interpose it! Woe to the sect of faithful Ebionites even, and on the very soil of Palestine, that dare to maintain the earlier, humbler tradition ! Swiftly do they become heretics, revilers, blasphemers, though sanctioned by a James, brother of the Lord.”

Edward Gibbon, speaking of this most unfortunate sect, says:

“ A laudable regard for tlie honor of the first proselytes has countenanced the belief, the hope, the wish, that the Ebionites, or at least the Hazarenes, were


* Ibid. p. 806. «Ibid. p. 671.
 
distinguished only by their obstinate perseverance in the practice of the Mosaic rites. Their churches have disappeared, their books are obliterated, their obscure freedom might allow a latitude of faith, and the softness of their infaut creed would be variously moulded by the zeal of prejudice of three huudred years. Vet the most charitable criticism must refuse these sectaries any knowledge of the pure aud proper divinity of Christ. Educated in the school of Jewish prophecy and prejudice, they had never been taught to elevate their hope above « Aumanand temporal Messiah. If they had courage to hail their king when he appeared in a plebeian garb, their grosser apprehensions were incapable of discerning their God, who had studiously disguised his celestial character under the name and person of a mortal.

" The familiar companions of Jesus of Nazareth conversed with their friend and countryman, who, in all the actions of rational and human life, appeared of the same species with themselves. His pro

[Prometheus]

Jesus Christ, really ?



CHAPTER XIII.

THE STAR OF BETHLEHEM.

Being born in a miraculous manner, as other great personages had been, it was necessary that the miracles attending the births of these virgin-born gods should bo added to the history of Christ Jesus, otherwise the legend would not be complete.

The first- which we shall notice is the story of the star which is said to have heralded his birth, and which was designated “ his star.'’ It is related by the Matthew narrator as follows

“ When Jesus was horn in Bethlehem, of Judea, in (he days of Herod the king, behold, there came wise men from the east to Jerusalem, saying: [330] Where is he that is born King of the Jews ? for we have seen his star in the east, and are come to worship him.’ ”

Herod the king, having heard these things, he privately called the wise men, and inquired of them what time the star appeared. at the same time sending them to Bethlehem to search diligently for the young child. The wise men, accordingly, departed and went on their way towards Bethlehem. “ The star which they saw in the east went before them, till it came and stood ov-r where the young child was.”

The general legendary character of this narrative—its similarity in style with those contained in the apocryphal gospels—and more especially its conformity with those astrological notions which, though prevalent in the time of the Matthew narrator, have been exploded by the sounder scientific knowledge of our days—all unite to stamp upon the story the impress of poetic or mythic fiction.

The ftict that the writer of this story speaks not of a star but of his star, shows that it was the popular belief of the people among whom he lived, that each and every person was born under a star, and that this one which had been seen was his star.

All ancient nations were very superstitious in regard to the influence of the stars upon human affairs, and this ridiculous idea



lias been handed down, in some places, even to the present day. Dr. Hooykaas, speaking on this subject, says:

“ In ancient times the Jews, like other peoples, might very well believe that there was some immediate connection between the stars and the life of man—an idea which we still preserve in the forms of speech that so-and-so was born under a lucky or under an evil star. They might therefore suppose that the birth of greatmen, such as Abraham, for instance, was announced in the heavens. In our century, however, if not before, all serious belief in astrology has ceased, and it would be regarded as tin act of the grossest superstition for any one to have his horoscope drawn; for the course, the appearance and the disappearance of the heavenly bodies have been long determined with mathematical precision by science.” ’

The Rev. Dr. Goikio says, in his Life of Christ:'

“The Jews had already, long before Christ's day, dabbled in astrology, and the various forms of magic which became connected with it. . . . They were much given to cast horoscopes from the numerical value of a name. Everywhere throughout the whole Homan Empire, Jewish magicians, dream expounders, and sorcerers, were found.

“ ‘ The life and portiou of children,’ says the Talmud, ‘hang noton righteousness, but on their star.’ ‘ The planet of the day has no virtue, but the planet of the hour (of nativity) has much.’ ‘ When the Messiah is to be revealed,’ says the book iSnhar, ‘ a star will rise in the east, shining in great brightness, and seven other stars round it will fight against it on every side.’ ‘ A star will rise in the east, which is the star of the Messiah, and will remain in the east fifteen days.’ ”

Tito moment of every man’s birth being supposed to determine every circumstance in bis life, it was only necessary to find out in what mode the celestial bodies—supposed to be the primary wheels to the universal machine—operated at that moment, in order to discover all that would happen to him afterward.

The regularity of the risings and settings of the fixed stars, though it announced the changes of the seasons and the orderly variations of nature, could not be adapted to the capricious mutability of human actions, fortunes, and adventures: wherefore the astrologers had recourse to the planets, wdiose more complicated revolutions offered more varied and more extended combinations. Their different returns to certain points of the Zodiac, their relative positions and conjunctions with each other, were supposed to influence the affairs of men; whence daring impostors presumed to foretell, not only the destinies of individuals, but also the rise and fall of empires, and the fate of the world itself.3

1 Bible for Learners, vol. iii. p. 72. * Vol. i. p. 145.
 
The inhabitants of India arc, and have always been, very superstitions concerning the stare. The Rev. D. O. Allen, who resided [331]



in India for twenty-five years, and who undoubtedly became thoroughly acquainted with the superstitions of the inhabitants, says on this subject:

“So strong are the superstitious feelings of many, concerning the supposed influence of the stars on human affairs, that some days are lucky, and others again are unlucky, that no arguments or promises would induce thorn to deviate from the course which these stars, signs, &c., indicate, as the way of safety, prosperity, and happiness. The evils and inctmveniences of these superstitions and prejudices are among the things that press heavily upon the people of India.”[332] [333]

The NaTcshatias—twenty-seven constellations which in Indian astronomy separate the moon’s path into twenty-seven divisions, as the signs of the Zodiac do that of the sun into twelve—arc regarded as deities who exert a vast influence on the destiny of men, not only at the moment of their entrance into the world, but during their whole passage through it. These formidable constellations arc consulted at births, marriages, and on all occasions of family rejoicing, distress or calamity. No one undertakes a journey or any important matter except on days which the aspect of the Nakshatias renders lucky and auspicious. If any constellation is unfavorable, it must by all means be propitiated by a ceremony called S’anti.

The Chinese were very superstitious concerning the stars. They annually published astronomical calculations of the motions of the planets, for every hour and minute of the year. They considered it important to be very exact, because the hours, and even the minutes, are lucky or unlucky, according to the aspect of the stars. Some days were considered peculiarly fortunate for marrying, or beginning to build a house; and the gods are better pleased with sacrifice offered at certain hours than they are with the same cere- mony performed at other times.4

The ancient Persians were also great astrologers, and held the stars in great reverence. They believed and taught that the destinies of men -were intimately connected with their motions, and therefore it was important to know under the influence of what star a human soul made its advent into this world. Astrologers swarmed throughout the country, and were consulted upon all important occasions.3

The ancient Egyptians were exactly the same in this respect. According to Champollion, the tomb of Ramses V., at Thebes, contains tables of the constellations, and of their influence on human beings, for every hour of every month of the year/



 



* Ibid. p. 261.

4 See Renrick's Egypt, vol. 1. p 456.



The Buddhists’ sacred books relate that the birth of Buddha was announced in the heavens by an asterim which was seen rising on the horizon. It is called the “ Messianic star.” [334]

The Fo-pen-hing says:

“The time of Bodhisatwa’s incarnation is, when the constellation Kwtsi is in conjunction with the Sun.”[335] [336]

{l Wise men,” known as “ Holy Risliis,” wore informed by these celestial signs that the Messiah was born.’

In the Ramdyana (one of the sacred books of the Hindoos) the horoscope of Rama’s birth is given. lie is said to have been born on the 9th Tithi of the month Caitra. The planet Jupiter figured at his birth; it being in Cancer at that time.[337] [338] [339] Rama was an incarnation of Vishnu. When Crishna was born“/tfs stars ” were to be seen in the heavens. They were pointed out by one Hared, a great prophet and astrologer.'

Without going through the list, we can say that the birth of every Indian Avatar was foretold by celestial signs'

The same myth is to be found in the legends of China. Among others they relate that a star figured at the birth of Tu, the founder of the first dynasty which reigned in China,1 who—as we saw in the last chapter—was of heavenly origin, having been born of a virgin. It is also said that a star figured at the birth of Laou- tsze, the Chinese sage.8

In the legends of the Jewish patriarchs and prophets, it is stated that a brilliant star shone at the time of the birth of Moses. It was seen by the Magi of Egypt, who immediately informed the king. ’

When Abraham was born “ his star ” shone in the heavens, if we may believe the popular legends, and its brilliancy outshone all the other stars.18 Rabbinic traditions relate the following:

*' Abraham was the son of Torah, general of Nimrod's army. He was born at Ur of the Chaldees 1948 years after the Creation. On the night of his birth, Terah's friends—among whom were many of Nimrod’s councillors and soothsayers—were feasting in his house. On leaving, late at night, they observed an unusual star in the east, it seemed to run from one quarter of the heavens to the other, and to devour four stars which were there. All amazed in astonishment



 



eh, iii.                   [340] See Ibid. p. 618.

6 Thornton : nist. China, vol. i. p. 137. 9SceAnac., i. p. 500, and Geikie's Life of Christ, i. 550.

10    See Ibid., and The Bible for Learners, vol. Iii p. 73, andCalmet's Fragments, art. “Abraham.”



at this wondrous sight, ‘ Truly,’ said they, ‘ this can signify nothing else but that Terah’s new-born son will become great and powerful.’

It is also related that Nimrod, in a dream, saw a star rising above the horizon, which was very brilliant. The soothsayers being consulted in regard to it, foretold that a child was born who would become a great prince.[341] [342] [343] [344]

A brilliant star, which eclipsed all the other stars, -was also to be seen at the birth of the Caesars ; in fact, as Canon Farrar remarks, “ The Greeks and Homans had always considered that the births and deaths of great men were symbolized by the appearance and disappearance of heavenly bodies, and the same belief has continued down to comparatively modern times.’”

Tacitus, the Roman historian, speaking of the reign of the Emperor Nero, says:

"A comet having appeared, in this juncture, the phenomenon, according to the popular opinion, announced that governments were to he changed, and kings dethroned. In the imaginations of men, Nero was already dethroned, and who should be his successor was the question.”'*

According to Moslem authorities, the birth of Alt—Mohammed’s great disciple, and the chief of one of the two principal sects into which Islam is divided—was foretold by celestial signs. “ A light was distinctly visible, resembling a bright column, extending from the earth to the firmament.”6 Even during the reign of the Emperor Hadrian, a hundred years after the time assigned for the death of Jesus, a certain Jew who gave himself out as the “ Messiah,” and headed the last great insurrection of his country, assumed the name of Bar-Cochba— that is, ‘‘Son of a Star.”*

This myth evidently extended to the New World, as we find that the symbol of Quetzalcoatle, the virgin-born Saviour, was the “ Morning Star'”

We see, then, that among the ancients there seems to have been a very general idea that the birth of a great person would be announced by a star. The Rev. Dr. Geikie, who maintains to his utmost the truth of the Gospel narrative, is yet constrained to admit that:

"It was, indeed, universally believed, that extraordinary events, especially



 



* Amberly’s Analysis of Religious Belief, p. 227.

9 Bible for Learners, vol. iii. p. 73.

7 Brinton: Myths of the New World, pp. 180, 181, and Squire : Serpent Symbol.



the birth and death of great men, were heralded by appearances of stars, and still more of comets, or by conjunctions of the heavenly bodies.”[345] [346]

The whole tenor of the narrative recorded by the Matthew narrator is the most complete justification of the science of astrology / that the first intimation of the birth of the Son of God was given to the worshipers of Ormuzd, who have the power of distinguishing with certainty his peculiar star; that from these heathen the tidings of his birth are received by the Jews at Jerusalem, and therefore that the theory must he right which connects great events in the life of men with phenomena in the starry heavens.

If this divine sanction of astrology is contested on the ground that this was an exceptional event, in which, simply to bring the Magi to Jerusalem, God caused the star to appear in accordance with their superstitious science, the difficulty is only pushed one degree backwards, for in this case God, it is asserted, wrought an event which was perfectly certain to strengthen the belief of the Magi, of Herod, of the Jewish priests, and of the Jews generally, in the truth of astrology.

If, to avoid the alternative, recourse be had to the notion that the star appeared hy chance, or that this chance or accident directed the Magi aright, is the position really improved ? Is chance consistent with any notion of supernatural interposition ?

We may also ask the question, why were the Magi brought to Jerusalem at all \ If they knew that the star which they saw was the star of Christ Jesus—as the narrative states’—and were by this knowledge conducted to Jerusalem, why did it not suffice to guide them straight to Bethlehem, and thus prevent the Slaughter of the Innocents'{ Why did the star desert them after its first appearance, not to be seen again till they issued from Jerusalem \ or, if it did not desert them, why did they ask of Ilcrod and the priests the road which they should take, when, by the hypothesis, the star was ready to guide them ?’

It is said that in the oracles of Zoroaster there is to be found a prophecy to the effect that, in the latter days, a virgin would conceive and bear a son, and that, at the time of his birth, a star would shine at noonday. Christian divines have seen in this a prophecy of the birth of Christ Jesus, but when critically examined, it does not stand the test. The drift of the story is this:

Ormuzd, the Lord of Light, who created the universe in six periods of time, accomplished his work by making the first man

and woman, and infusing into them the breath of life. It was not long before Ahriman, the evil one, contrived to seduce the first parents of mankind by pnrsuading them to eat of the forbidden fruit. Sin and death are now in the world; the principles of good and evil arc now in deadly strife. Onnuzd then reveals to mankind his law through his prophet Zoroaster; the strife between the two principles continues, however, and will continue until the end of a destined term. During the last three thousand years of the period Ahriman is jn-edominant. The world now hastens to its doom ; religion and virtue are nowhere to be found; mankind are plunged in sin and misery. Sosiosh is born of a virgin, and redeems them, subdues the Devs, awakens the dead, and holds the last judgment. A comet sets the world in flames; the Genii of Light combat against the Genii of Darkness, and cast them into Dnzakh, where Ahriman and the Devs and the souls of the wicked are thoroughly cleansed and purified by fire. Ahriman then submits to Onnuzd; evil is absorbed into goodness; the unrighteous, thoroughly purified, are united with the righteous, and a new earth and a new heaven arise, free from all evil, where peace and innocence will forever dwell.

"Who can fail to see that this virgin-born Sosiosh was to come, not eighteen hundred years ago, but, in the “ latter days,” when the world is to be set on fire by a comet, the judgment to take place, and the “ new heaven and new earth ” is to be established % Who can fail to see also, by a perusal of the New Testament, that the idea of a temporal Messiah (a mighty king and warrior, who should liberate and rule over his people Israel), and the idea of an Angel-Messiah (who had come to announce that the “kingdom of heaven was at hand,” that the “ stare should fall from heaven,” and that all men would shortly be judged according to their deeds), are both jumbled together in a heap ?



CHAPTER XIY.

THE SONG OF THE HEAVENLY HOST.

The story of the Song of the Heavenly Host belongs exclusively to the Luke narrator, and, in substance, is as follows :

At the time of the birth of Christ Jesus, there were shepherds abiding in the fields, keeping watch over their flock by night. And the angel of the Lord appeared among them, and the glory of the Lord shone round about them, and the angel said :                “ I bring

you good tidings of groat joy, which shall be to all people; for unto you is born this day in the city of David, a Saviour, which is Christ the Lord.”

And suddenly there was with the angel a multitude of the Heavenly Host, praising God in song, saying : “ Glory to God in the highest; and on earth peace, good will towards men.” After this the angels went into heaven.'

It is recorded in the Yishnu Purana* that while the virgin Devaki bore Crishna, “ the protector of the world,’"' in her womb, she was eulogized by the gods, and on the day of Crishna’s birth, “ the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth.” “ The spirits and the nymphs of heaven danced and sang,'' and, “at midnight,[347] [348] [349] when the support of all was born, the clouds emitted low pleasing sounds, and poured down rain of glowers.'"

Similar demonstrations of celestial delight were not wanting at the birth of Buddha. All beings everywhere were full of joy. Music was to be heard all over the land, and, as in the ease of Crishna, there fell from the skies a gentle shower of dowers and perfumes. Caressing breezes blew, and a marvellous light was produced.*



 



4     Vishnu Purana, book v. ch. iii. p. 503.

6 See Ambcrly’s Analysis, p. 226. Beal: nist. Buddha, pp. 45, 46, 47, and Bunsen’s An- gel-lleesiah, p. 35.



The Fo-pen-hing relates that:

“The attending spirits, who surrounded the Virgin Maya and the infant Saviour, singing praises of ‘ the Blessed One,’ said: ‘ All joy be to you, Queen Maya, rejoice and bo glad, for the child you have borne is holy.’ Then the Rishis and Devas who dwelt on earth exclaimed with great joy: ‘ This day Buddha is born for the good of men, to dispel the darkness of their ignorance.’ Then the lour heavenly kings took up the strain and said: ‘ Now because Bodlii- satwa is born, to give joy and bring peace to the world, therefore is there this brightness.’ Then the gods of the thirty-throe heavens took up the burden of the strain, and the Tama Devas and the Tiisita Devas, and so forth, through all the heavens of the Kama, Rupa, and Arupa worlds, even up to the Akanishta heavens, all the Devas joined in this song, and said: ‘ To-day Budhisatwa is born on earth, to give joy and peace to men and, Devas, to shed light in the dark places, and to give sight to the blind."[350]

Even the sober philosopher Confucius did not enter the world, if we may believe Chinese tradition, without premonitory symptoms of his greatness.3

Sir John Francis Davis, speaking of Confucius, says :

“Various prodigies, as in other instances, were the forerunners of the birth of this extraordinary person. On the eve of his appearance upon earth, celestial music sounded in the ears of his mother; and when he was born, this inscription appeared on his breast: ' The maker of a rule for setting the World.’ ”3

In the case of Osiris, the Egyptian Saviour, at his birth, a voice was heard proclaiming that: “ The Ruler of all the Earth is born.”4

In Plutarch’s “ Isis ” occurs the following:

“ At the birth of Osiris, there was heard a voice that the Lord of all the Earth was comiDg in being; and some say that a woman named Pamgle, as she was going to carry water to the temple of Ammon, in the city of Thebes, heard that voice, which commanded her to proclaim it with a loud voice, that the great beneficent god Osiris was born.”6

Wonderful demonstrations of delight also attended the birth of the heavenly-born Apollonius. According to Flavius Pliilostratus, who wrote the life of this remarkable man, a flock of swans surrounded his mother, and clapping their wings, as is their custom, they sang in unison, while the air was fanned by gentle breezes.

When the god Apollo was bom of the virgin Latona in the Island of Delos, there was joy among the undying gods in Olympus, and the Earth laughed beneath the smile of Heaven.6 [351] [352]


At the time of the birth of “ Hercules the Saviourhis father Zens, the god of gods, spake from heaven and said:

“This day shall a child be born ot the race of Perseus, who shall he the mightiest of the sons of men.”'

When sEsculajpius was a helpless infant, and when he was abont to be put to death, a voice from the god Apollo was heard, saying:

“ Slay not the child with the mother; he is born to do great things ; but bear him to the wise centaur Cheiron, and bid him train the boy in all his wisdom and teach him to do brave deeds, that men may praise his name in the generations that shall be hereafter.”2

As we stated above, the story of the Song of the Heavenly Host belongs exclusively to the Luke narrator; none of the other writers of the synoptic Gospels know anything about it, which, if it really happened, seems very strange.

> Ibid. p. 45.
 
If the reader will turn to the apocryphal Gospel called Prote- vangelion ” (chapter xiii.), he will there see one of the reasons why it was thought best to leave this Gospel out of the canon of the New Testament. It relates the “ Miracles at Mary's labor,” similar to the Luke narrator, but in a still more wonderful form. It is probably from this apocryphal Gospel that the Luke narrator copied. 1



THE DIVINE CniLD RECOGNIZED AND PRESENTED WITH GIFTS.

The next in order of the wonderful events which are related to have happened at the birth of Christ Jesus, is the recognition of the divine child, and the presentation of gifts.

We are informed by the Matthew narrator, that being guided by a star, the Magi' from the east came to where the young child was.

“ And wlien they were come into the house (not stable) they saw the young child, with Mary his mother, and fell down and worshiped him. And when they had opened their treasures, they presented unto him gifts, gold, frankincense, and myrrh.”2

The Luke narrator—who seems to know nothing about the Magi from the east—informs us that shepherds came and worshiped the young child. They were keeping their flocks by night when the angel of the Lord appeared before them, saying;

"Behold, I bring you good tidings—for unto you is born this day in the city of David a Saviour, which is Christ the Lord.”

After the angel had left them, they said one to another:

"Let us go unto Bethlehem and see this thing which is come to pass, which the Lord hath made known lo us. And they came with haste, and found Mary and Joseph, and the babe lying in a manger.’’[353]

The Luke narrator evidently borrowed this story of the shepherds from the “ Gospel of the Egyptians ” (of which we shall speak in another chapter), or from other sacred records of the biographies of Crislma or Buddha.

It, is related in the legends of Grishna that the divine child



 



to religion, and lo medicine. They were held in high esteem by the Persian court; were admitted as councilors, and followed the camps in war to give advice.” (Barnes's Notes, vol. i. p. 25.)

2     Matthew, ii. 2.     * Luke, ii. &-16.



was cradled among shepherds, to whom were first made known the stupendous feats which stamped his character with marks of the divinity, lie was recognized as the promised Saviour by Nanda, a shepherd, or cowherd, and his companions, who prostrated themselves before the heaven-born child. After the birth of Crislma, the Indian prophet Nared, having heard of his fame, visited his father and mother at Gokool, examined the stars, &c., and declared him to he of celestial descent.[354]

Not only was Crislma adored by the shepherds and Magi, and received with divine honors, but he was also presented with gifts. These gifts were “sandal wood and perfumes.”[355] [356] [357] (Why not “frankincense and myrrh ?”)

Similar stories are related of the infant Buddha. lie was visited, at the time of his birth, by wise men, who at once recognized in the marvellous infant all the characters of the divinity, and he had scarcely seen the day before ho was hailed god of gods."

“ hMongst the strangers came A grey-haired saint, Asita, one whose ears,

Long closed to earthly things, caught heavenly sounds,

And heard at prayer beneath his peepul-tree,

The Devas singing songs at Iiuudha's birth.”

Yisconnt Amberly, speaking of him, says :*

“He was visited and adored by a very eminent Jtishi, or hermit, known as Asita, who predicted his future greatness, hut wept at the thought that he himself was too old to see the day when the law of salvation would be taught by the infant whom he had come to contemplate.”

“ I weep (said Asita), because I am old and stricken in years, and shall not see all that is about to come to pass. The Buddha Bbagavat (God Almighty Buddha) comes to the world only after many kalpas. This bright boy will be Buddha. For the saltation, of the world he will teach the law. He will succor the old, the sick, the afflicted, the dying. Ho will release those who are bound in the meshes of natural corruption, lie will quicken the spiritual vision of those whose eyes are darkened by the thick darkness of ignorance. Hundreds of thousands of millions of beings will be carried by him to the ‘ other shore ’— will put on immortality. And I shall not see this perfect Buddha—this is why I weep.”[358]

He returns rejoicing, however, to his mountain-home, for his eyes had seen the promised and expected Saviour.’

Paintings in the cave of Ajunta represent Asita with the



 



*   Amberly’s Analysis, p. 177. See also, Ban- sen’s Angel-Messiah, p. 30.

*     Lillie : Buddha and Early Buddhism, p. 76. 4 Bunsen's Angel-Messiah, p. 6, and Beal:

Hist. Baddha, pp. 58, CO.



infant Buddha in his arms.[359] [360] The marvelous gifts of this child had become known to this eminent ascetic by supernatural signs?

Buddha, as well as Crishna and Jesus, was presented with “ costly jewels and precious substances.”[361] (Why not gold and perfumes?)

Rama—the seventh incarnation of Vishnu for human deliverance from evil—is also hailed by “ aged saints ”—(why not “ wise men ” ?)—who die gladly when their eyes see the long-expected one.[362] [363]

Ilow-tseich, who was one of those personages styled, in China, “ Tien-Tse,” or 1‘ Sons of Heaven,”1 and who came into the world in a miraculous manner, was laid in a narrow lane. When his mother had fulfilled her time :

“ Her first-born son (came forth) like a lamb.

There was no bursting, no rending,

No injury, no hurt—

Showing how wonderful he would be.”

When born, the sheep and oxen protected him with loving care.*

The birth of Confucius (b. o. 551), like that of all the demigods and saints of antiquity, is fabled to have been attended with allegorical prodigies, amongst which was the appearance of the Ke-lin, a miraculous quadruped, prophetic of happiness and virtue, which announced that the child would be “ a king without a throne or territory.” Five celestial sages, or “ wise men,” entered the house at the time of the child's birth, whilst vocal and instrumental music filled the air?

Mithras, the Persian Saviour, and mediator between God and man, was also visited by “ wise men ” called Magi, at the time of his birth.' lie was presented with gifts consisting of gold, frankincense and myrrh.*

According to Plato, at the birth of Socrates (469 b. c.) there came three Magi from the east to worship him, bringing gifts of gold, frankincense and myrrh.10

Mdsculapius, the virgin-born Saviour, was protected by goatherds (why not shepherds ?), who, upon seeing the child, knew at once that he was divine. The voice of fame soon published the



 



4    See Amberly’s Analysis of Religions Belief, p. 226.

7     See Thornton’s nist. China, vol. i. p. 152.

8    King: The Gnostics and their Remains, pp. 134 and 149.

8     Inman: Ancient Faiths, vol. ii. p. 353.

18     See Higgins ; Anacalypsis, vol. ii. p. 96.



* Higg^B: Anacalypeis, toL 1. p. 822.
 
birth of this miraculous infant, upon which people flocked from all quarters to behold and worship this heaven-born child.1

Many of the Grecian and Roman demi-gods and heroes were either fostered by or worshiped by shepherds. Amongst these may be mentioned Bacchus, who was educated among shepherds,1 and Romulus, who was found on the banks of the Tiber, and educated by shepherds.’ Paris, son of Priam, was educated among shepherds,’ and LEgisthus was exposed, like iEsculapius, by his mother, found by shepherds and educated among them.’

Viscount Amberly has well said that:              “ Prognostications of

greatness in infancy are, indeed, among the stock incidents in the mythical or semi-mythical lives of eminent persons.”

We have seen that the Matthew narrator speaks of the infant Jesus, and Mary, his mother, being in a“ house’'—implying that he had been born there ; and that the Luke narrator speaks of the infant “lying in a manger'"—implying that he was born in a stable. We will now show that there is still another story related of the place in which he was born. [364] [365]



THE BIRTH-PLACE OF CHRIST JESUS.

The writer of that portion of the Gospel according to Matthew which treats of the place in which Jesus was born, implies, as we stated in our last chapter, that he was born in a house. His words are these:

“ Now whcu Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east ” to worship him. “And when they were come into the luouse, they saw the young child with Mary his mother.”1

The writer of the Luke version implies that he was born in a

stable, as the following statement will show:

“ The days being accomplished that she (Mary) should be delivered . . . she brought forth her first-born son, and wrapped him in swaddling clothes, and laid him, in a manger, there being no room for him in the inn."3

If these accounts were contained in these Gospels in the time of Eusebius, the first ecclesiastical historian, who flourished during the Council of Nice (a. d. 327), it is very strange that, in speaking of the birth of Jesus, he should have omitted even mentioning them, and should have given an altogether different version. lie tells us that Jesus was neither born in a house, nor in a stable, but in a cave, and that at the time of Constautine a magnificent temple was erected on the spot, so that the Christians might worship in the place where their Saviour’s feet had stood.[366] [367]

In the apocryphal Gospel called “L'rotevangelion” attributed to James, the brother of Jesus, we are informed that Mary and her husband, being away from their home in Bazareth, and when within three miles of Bethlehem, to which city they were going, Mary said to Joseph:

“Take mo down from the ass, for that which is in me presses to ccma forth.”



Joseph, replying, said:

“ Whither shall I take thee, for the place is desert t ”

Then said Mary again to Joseph:

“Take me down, for that which is within me mightily presses me.”

Joseph then took her down from off the ass, and he found there a cave and put her into it.

Joseph then left Mary in the cave, and started toward Bethlehem for a midwife, whom he found and brought hack with him. When they neared the spot a bright cloud overshadowed the cave.

“But on a sudden the cloud became a great light in the care, so their eyes could not bear it. But the light gradually decreased, until the infant appeared and sucked the breast of his mother.”[368]

Tertullian (a. n. 200), Jerome (a. d. 375) and other Fathers of the Church, also state that Jesus was born in a cave, and that the heathen celebrated, in their day, the birth and Mysteries of their Lord and Saviour Adonis in this very cave near Bethlehem.9

Canon Farrar says:

“That the actual place of Christ’s birth was a care, is a very ancient tradition, and this cave used to be shown as the scene of the event even so early as the time of Justin Martyr (a. d. 150).”[369]

Mr. King says:

“The place yet shown as the scene of their (the Magi’s) adoration at Bethlehem is a cave.’’[370]

The Christian ceremonies in the Church of the Nativity at Bethlehem are celebrated to this day in a cave‘ and are undoubtedly nearly the same as were celebrated, in the same place, in honor of Adonis, in the time of Tertullian and Jerome; and as arc yet celebrated in Rome every Christmas-day, very early in the morning.

We see, then, that there are three different accounts concerning the place in which Jesus was born. The first, and evidently true one, was that which is recorded by the Matthew narrator, namely, that he was born in a house. The stories about his being born in a stable or in a card were later inventions, caused from the desire to place him in as humble a position as possible in his infancy, and from the fact that the virgin-born Saviours who had preceded



 



4    King : The Gnostics oud their Remaius, p. 134.

4 Higgins : Anacalypsis, vol. ii. p. 05.

* Some writers have tried to connect these by saying that it was a cave-$tabley but why should a stable be in a desert place, as the narrative states ?



him had almost all been bom in a position the most humiliating —such as a cave, a c.ow-shed, a sheep-fold, &c.—or had been placed there after birth. This was a part of the universal mythos. As illustrations we may mention the following:

Crishna, the Hindoo virgin-born Saviour, was born in a cave' fostered by an honest herdsmanand, it is said, placed in a sheep- fold shortly after his birth.

IIow-Tseih, the Chinese “ Sou of Heaven,” when an infant, was left unprotected by his mother, but the sheep and oxen protected him with loving care.8

Abraham, the Father of Patriarchs, is said to have been bam in a cave.*

Bacchus, who was the son of God by the virgin Semele, is said to have been born in a cave, or placed in one shortly after his birth." Philostratus, the Greek sophist and rhetorician, says, “ the inhabitants of India had a tradition that Bacchus was born at Nisa, and was brought up in a cave on Mount Meros.”

yEsculapius, who was the son of God by the virgin Coronis, was left exposed, when an infant, on a mountain, where he was found and cared for by a goatherd.’

Romulus, who was the son of God by the virgin Khea-Sylvia, was left exposed, when an infant, on the banks of the river Tiber, where ho was found and cared for by a shepherd.7

Adonis, the “ Lord ” and “ Saviour,” was placed in a cave shortly after his birth.8

Apollo (Phoibos), son of the Almighty Zeus, was born in a cave at early dawn.'

Mitloras, the Persian Saviour, was born in a cave or grotto,'" at early dawn.

Hermes, the son of God by the mortal Haia, was bom early in the morning, in a cave or grotto of the Kyllemian hill.11

Attys, the god of the Phrygians,12 was born in a cave or grotto.18

The object is the same in all of these stories, however they may differ in detail, which is to place the heaven-born infant in the most humiliating position in infancy.

We have seen it is recorded that, at the time of the birth



 



7 See Bell’s Pantheon, vol. ii. p. 213.

6 See Ibid. vol. i. p. 12.

9     Aryan Mythology, vol. 1. pp. 72, 158.

10    See Dunlap's Mysteries of Adoni, p. 124, and Aryan Mythology, vol. ii. p. 134.

” Ibid.

12    See Dupuis : Origin of Religious Beliefs, p. 255.

13     Sec Dunlap’s Mysteries of Adoni, p, 124. j



 



of Jesus “there was a, great light in the cave, so that the eyes of Joseph and the midwife could not bear it.” This feature is also represented in early Christian art. “ Early Christian painters have represented the infant Jesus as welcoming three Kings of the East, and shining as 'brilliantly as if covered with phosphuretted

oil.'" In all pictures of the Nativity, the light is made to arise from the body of the infant, and the father and mother are often depicted with glories round their heads. This too was a part of the old mytlios, as we shall now see.

The moment Orishna was born, his mother became beautiful, and her form brilliant. The whole cave was splendidly illuminated, being filled with a heavenly light, and the countenances of his father and his mother emitted rays of glory.2

So likewise, it is recorded that, at the time of the birth of Buddha, “ the Saviour of the "World,” which, according to one account, took place in an inn, “ a divine light diffused around his person," so that “the Blessed One ” was “ heralded into the world by a supernatural light.”3

When Bacchus was born, a bright light shone round him,[371] [372] so that, “ there was a brilliant light in the cave."

When Apollo was born, a halo of serene light encircled his cradle, the nymphs of heaven attended, and bathed him in pure water, and girded a broad golden hand around his form.*

When the Saviour jEsculapius was born, his countenance shone like the sun, and he was surrounded by a fiery ray.*

In the life of Zoroaster the common mytlios is apparent. He was born in innocence of an immaculate conception of a Ray of the Divine Reason. As soon as he was bom, the glory arising from his body enlightened the whole room, and he laughed at his mother.7

It is stated in the legends of the Hebrew Patriarchs that, at the birth of Moses, a bright light appeared and shone around.'

There is still another feature which we must notice in these narratives, that is, the contradictory statements concerning the time when Jesus was born. As we shall treat of this subject more fully in the chapter on “ The Birthday of Christ Jesus,” we shall allude to it here simply as far as necessary.

The Matthew narrator informs us that Jesus was born in the days of Herod the King, and the Luke narrator says he was born when Cyrenius was Governor of Syria, or later. This is a very awkward and unfortunate statement, as Cyrenius was not Governor of Syria until some ten years after the time of Herod.1

The cause of this dilemma is owing to the fact that the Luke narrator, after having interwoven into his story, of the birth of Jesus, the old myth of the tax or tribute, which is said to have taken place at the time of the birth of some previous virgin-bom Saviours, looked among the records to see if a taxing had ever taken place in Judea, so that he might refer to it in support of his statement. He found the account of the taxing, referred to above, and without stopping to consider when this taxing took place, or whether or not it would conflict with the statement that J esus was bom in the days of Herod, he added to his narrative the words: “ And this taxing was first made when Cyrenius was governor of Syria.’”

We will now show the ancient myth of the taxing. According to the Vishnu Purana, when the infant Saviour Crishna was born, his foster-father, Kanda, had come to the city to pay his tax or yearly tribute to the king. It distinctly speaks of Nanda, and other cowherds, “bringing tribute or tax to Kansa” the reigning monarch.’

It also describes a scene which took place after the taxes had been paid.

Vasudeva, an acquaintance of Nanda’s, “ went to the wagon of Nand;:., and found Nanda there, rejoicing that a son (Crishna) had been born to him.

“ Vasudeva spoke to him kindly, and congratulated him on having a son in his old age'

“ ‘ Thy yearly tribute,’ he added, ‘ has been paid to the king . . . why do you delay, now that your affairs are settled? Up, Nanda, quickly, and set off to your own pastures.’ .                                        .     . Accordingly

Nanda and the other cowherds returned to their village.’”

Now, in regard to Buddha, the same myth is found.

Among the thirty-two signs which were to be fulfilled by the mother of the expected Messiah (Buddha), the fifth sign was recorded to be, “ that she would be on a journey at the time of her child’s birth.” Therefore, “ that it might be fulfilled which was spoken by the prophets,” the virgin Maya, in the tenth m mth after her heavenly conception, was on a journey to her father, when lo, the birth of the Messiah took place under a tree. One account says that “ she had alighted at an inn when Buddha was bom.”1

The mother of Lao-tsze, the Virgin-born Chinese sage, was away from home when her child was born. She stopped to rest under a tree, and there, like the virgin Maya, gave birth to her son."

Pythagoras '(it. c. 570), whose real father was the Iloly Ghost,' was also born at a time when his mother was away from home on a journey. She was travelling with her husband, who was about his mercantile concerns, from Samos to Sidon.[373] [374]

Apollo wras born when his mother was away from home. The Ionian legend tells the simple tale that Leto, the mother of the unborn Apollo, could find no place to receive her in her hour of travail until she came to Delos. The child was born like Buddha and Lao-tsze—under a tree!' The mother knew that he was destined to be a being of mighty power, ruling among the undying gods and mortal men.*

Thus we see that the stories, one after another, relating to the birth and infancy of Jesus, are simply old myths, and are therefore not historical.

[Prometheus]

CHAPTER XVn.

THE GENEALOGY OF ChrIST JESUS.

The biographers of Jesus, although they have placed him in a position the most humiliating in his infancy, and although they have given him poor and humble parents, have notwithstanding made him to be of royal descent. The reasons for doing this were twofold. First, because, according to the Old Testament, the expected Messiah was to be of the seed of Abraham,[375] and second, because the Angol-Messiahs who had previously been on earth to redeem and save mankind had been of royal descent, therefore Christ Jesus must be so.

The following story, taken from Colebrooke’s “ Miscellaneous Essays,”* clearly shows that this idea was general:

“ The last of the Jinas, Vardhamana, was at first conceived by DevanandS, a Bralimiinil. The conception was announced to her by a dream. Sekra, being apprised of his incarnation, prostrated himself and worshiped the future saint (who was in the womb of Devananda); but reflecting that no great saint was ever born in an indigent or mendicant family, as that of a Brahmans, Sekra commanded his chief attendant to remove the child from the womb of Devananda to that of Trisala, wife of Siddhartha, a prince of the race of Jeswaca, of the Kasyapa family.”

In their attempts to accomplish their object, the biographers of Jesus have made such poor work of it, that all the ingenuity Christianity has yet produced, has not been able to repair their blunders.

The genealogies are contained in the first and third Gospels, and although they do not agree, yet, if either is right, then Jesus was not the son of God, engendered by the “ Holy Ghost,” but the legitimate son of Joseph and Mary. In any other sense they amonnt to nothing. That Jesus can be of royal descent, and yet



 



who is made to say : “ In thy seed shall all the nations of the earth be blessed, because thoa hast obeyed ray voice.” (Genesis, xxii. 18.) a Vol. ii. p. 214.



 



i llatthew, L 17. 11
 
be the Son of God, in the sense in which these words "are used, is a conclusion which can be acceptable to those only who believe in alleged historical narratives on no other ground than that they wish them to be true, and dare not call them into question.

The Matthew narratin’ states that all the generations from Abraham to David are fourteen, from David until the carrying away into Babylon are fourteen, and from the carrying away into Babylon unto Jesus arc fourteen generations.[376] Surely nothing can have a more mythological appearance than this. But, when wo coniine our attention to the genealogy itself, we find that the generations in the third stage, including Jesus himself, amount to only thirteen. All attempts to get over this dillieulty have been without success; the genealogies arc, and have always been, hard nuts for theologians to crack. Some of the early Christian fathers saw this, and they very wisely put an allegorical interpretation to them.

Dr. South says, in Kitto’s Biblical Encyclopaedia :

“Christ’s being the true Messiah depends upon his being the son of David and king of the Jews, tio that unless this be evinced the whole foundation of Christianity must totter and fall."

Another writer in the same work says :

“ In these two documents (Matthew and Luke), which profess to give us the genealogy of Christ, there is no notice whatever of the connection of his only earthly parent with the stock of David. On the contrary, both the genealogies profess to give us the descent of Joseph, to connect our Lord with whom by natural generation, would be to falsify the whole story of his miraculous birth, and overthrow the Christian faith.”

Again, when the idea that one of the genealogies is Mary’s is spoken of:

“ One thing is certain, that our belief in Mary's descent from David is grounded on inference and tradition and not on any direct statement of the sacred writings. And there has been a ceaseless endeavor, both among ancients and moderns, to gratify the natural cravings for kuowlcdgc on this subject.”

Thomas Scott, speaking of the genealogies, says:

“It is a favorite saying with those who seek to defend the history of the Pentateuch against the scrutiny of modern criticism, that the objections urged against it were known long ago. The objections to the genealogy were known long ago, indeed; and perhaps nothing shows more conclusively than this knowledge, the disgraceful dishonesty and willful deception of the most illustrious of Christian doctors.”8



Referring to tlie two genealogies, Albert Barnes says :

“No two passages of Scripture have caused more difficulty than these, and various attempts have been made to explain them. .  .                                                                                             . Most interpreters

have supposed that Matthew gives the genealogy of Joseph, and Luke that of Mary. But though this solution is plausible and may be true, yet it want$ evidence."

Barnes furthermore admits the fallibility of the Bible in his remarks upon the genealogies; 1st, by comparing them to our fallible family records; and 2d, by the remark that “ the only inquiry which can now be fairly made is whether they copied, these tables correctly.”

Alford, Ellicott, Ilervey, Meyer, Mill, Patritius and Wordsworth hold that both genealogies are Joseph’s ; and Aubertin, Ebrard, Greswcll, Kurtz, Lange, Lightfoot and others, hold that one is Joseph’s, and the other Mary’s.

When the genealogy contained in Matthew is compared with the Old Testament they are found to disagree • there are omissions which any writer with the least claim to historical sense would never have made.

When the genealogy of the third Gospel is turned to, the difficulties greatly increase, instead of diminish. It not only contradicts the statements made by the Matthew narrator, but it does not agree witli the Old Testament.

What, according to the three first evangelists, did Jesus think of himself? In the first place he made no allusion to any miraculous circumstances connected with his birth. lie looked upon himself as belonging to Nazareth, not as the child of Bethlehem;[377] he reproved the scribes for teaching that the Messiah must necessarily be a descendant of David? and did not himself make any express claim to such descent.a

As we cannot go into an extended inquiry concerning the genealogies, and as there is no real necessity for so doing, as many others have already done so in a masterly manner,* we will continue our investigations in another direction, and show that Jesus was not the only Messiah who was claimed to be of royal descent.



 



consistencies of the evangelical narratives are of no avail.” (Albert Reville : Hist. Dogma, Deity, Jesus, p. 15.)

4 The reader is referred to Thomas Scott’s English Life of Jesus, Strauss's Life of Jesus, The (Genealogies of Our Lord, by Lord Artlinr Hervey, Kilto’s Biblical Encyclopaedia, and Barnes’ Notes.



To commence with Crishna, the Hindoo Saviour, he was of royal descent, although born in a state the most abject and humiliating.[378] [379] [380] [381] [382] Thomas Maurice says of him :

“ Crishna, in the male line, was of royal descent, being of the Yadava line, tile oldest and noblest of India; and nephew, by his mother's side, to the reigning sovereign; but, though royally descended, he was actually born in a state the most abject and humiliating; and, though not in a stable, yet in a dungeon.”'

Buddha was of royal descent, having descended from the house of Sakya, the most illustrious of the caste of Brahmans, which reigned in India over the powerful empire of Hogadha, in the Southern Bahr.’

R. Spence Hardy says, in his “Manual of Buddhism

“The ancestry of Gotama Buddha is traced from his father, Sodhodana, through various individuals and races, all of royal dignity, to llaha Sammata, the first monarch of the world. Several of the names, and some of the events, are met with in the Puranas of the Brahmins, but it i9 not possible to reconcile one order of statement with the other; and it would appear that the Buddhist historians have introduced races, and invented names, that they may invest their venerated sage with all the honors of heraldry, in addition to the attributes of divinity,”

How remarkably these words compare with what we have just seen concerning the genealogies of Jesus!

Rama, another Indian avatar—the seventh incarnation of Vishnu—was also of royal descent.'

Fo-hi; or Fuh-he, the virgin-born “Sou of Heaven,” was of royal descent. He belonged to the oldest family of monarchs who ruled in China.[383] [384]

Conf ucius was of royal descent. His pedigree is traced back in a summary manner to the monarch Iloang-ty, who is said to have lived and ruled more than two thousand years before the time of Christ Jesus."

Ilorus, the Egyptian virgin-born Saviour, was of royal descent, having descended from a line of kings.' He had the title of “ Royal Good Shepherd.”[385]

Hercules, the Saviour, was of royal descent.“



 



8 See Prog. Relig. Ideas, vol. i. p. 200, and Chambers’s Encyclo., art. “ Fuh-he.”

8   Davis : History of China, vol. II. p. 48, and Thornton ; Hist. China, vol. i. p. 151.

7 See almost any work on Egyptian history or the religions of Egypt.

• See Lundy : Monumental Christianity, p. 403.

9   See Taylor’s Diegeeis, p. 152. Roman Antiquities, p. 124, and Bell's Pantheon, L 383



Bacchus, although the Son of God, was of royal descent Perseus, son of the virgin Danae, was of royal descent' yEsculapius, the great performer of miracles, although a son of God, was notwithstanding of royal descent

* See Greek and Italian Mythology, p. 81. Bell’s Pantheon, vol. 1. p. 117, Murray: Manual of Mythology, p. 118, and Roman Antiquities, p. 71.

> See Bell's Pantheon, vol. il. p. 170, and
 
Bulflnch : The Age of Fable, p. 161.

* See Bell’s Pantheon, vol. i. p. 27. Roman Antiquities, p. 136, and Taylor's Diegesis, p. 160.
 

Many more such cases might be mentioned, as may be seen by referring to the histories of the virgin-born gods and demi-gods spoken of in Chapter XII.



 

 

 

 

 

 



CHAPTER XVIII.

THE SLAUGHTER OF THE INNOCENTS.

Interwoven with the miraculous conception and birth of Jesus, the star, the visit of the Magi, &c., we have a myth which belongs to a common form, and which, in this instance, is merely adapted to the special circumstances of the age and place. This has been termed “ the myth of the dangerous child.” Its general outline is this: A child is born concerning whose future greatness some prophetic indications have been given. But the life of the child is fraught with danger to some powerful individual, generally a monarch. In alarm at his threatened fate, this person endeavors to take the child’s life, but it is preserved by divine care.

Escaping the measures directed against it, and generally remaining long unknown, it at length fulfills the prophecies concerning its career, while the fate which lie has vainly sought to shun falls upon him who had desired to slay it. There is a departure from the ordinary type, in the case of Jesus, inasmuch as Herod does not actually die or suffer any calamity through his agency. But this failure is due to the fact that Jesus did not fulfill the conditions of the Messiahship, according to the Jewish conception which Matthew has here in mind. Had he—as was expected of the Messiah—become the actual sovereign of the Jews, he must have dethroned the reigning dynasty, whether represented by Herod or his successors. But as his subsequent career belied the expectations, the evangelist was obliged to postpone to a future time his accession to that throne of temporal dominion which the incredulity of his countrymen had withheld from him during his earthly life.

The story of the slaughter of the infants which is said to have taken place in Judea about the time of the birth of Jesus, is to be found in the second chapter of Matthew, and is as follows :

“When Jesus was bom in Bethlehem of Judea, in the days of Herod the king, there came wise men from the East to Jerusalem, saying’ ‘Where isht

165



that is born king of the Jews t for we have seen his star in the East and hava come to worship him.’ When Herod the king had heard these things, he was troubled and all Jerusalem with him. Then Herod, when he had privately called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said: ‘Go and search diligently for the young child; and when ye have found him, bring me word.’ ”

The wise men went to Bethlehem and found the young child, but instead of returning to Ilerod as he had told them, they departed into their own country another way, having been warned of God in a dream that they should not return to Ilerod.

“ Then Ilerod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under.”

We have in this story, told by the Matthew narrator—which the writers of the other gospels seem to know nothing about,— almost a counterpart, if not an exact one, to that related of Crishna of India, which shows how closely the mythological history of Jesus has been copied from that of the Hindoo Saviour.

Jogutli Chunder Gangooly, a “Hindoo convert to Christ,” tells us, in his “ Life and Religion of the Hindoos,” that;

“ A heavenly voice whispered to the foster father of Crislina and told him to fly with the child across the river Jumna, which was immediately done.[386] [387] This was owing to the fact that the reigning monarch, KiDg Kansa, sought the life of the infant Saviour, and to accomplish his purpose, he sent messengers ‘ to kill all

the infants in the neighboring places.’

Mr. Higgins says:

“ Soon after Crishna’s birth he was carried away by night and concealed in a region remote from his natal place, for fear of a tyrant whose destroyer it was foretold he would become; and who had, for that reason, ordered all the male children born at that period to be slain.”[388]

Sir William Jones says of Crishna:

“He passed a life, according to the Indians, of a most extraordinary and incomprehensible nature. His birth was concealed through fear of the reigning tyrant Kansa, who, at the time of his birth, ordered dll new-born males to be slain, yet this wonderful babe was preserved.”1

Ill the Epic poem Maliabarata, composed more than two thousand years ago, we have the whole story of this incarnate deity, born of a virgin, and miraculously escaping in his infancy from the reigning tyrant of his country, related in its original form.



 



3 Anacalypsie, vol. i. p. 129. See, also, Cox : Aryan Mythology, vol. ii. p. 134, and Maurice : Hist. Hmdostan, vol. ii. p. 331.

* Asiatic Researches, vol. i. pp. 273 md 239.



Representations of this flight with the babe at midnight are sculptured on the walls of ancient Hindoo temples.[389] [390]

This story is also the subject of an immense sculpture in the cave-temple at Elephanta, where the children are represented a6 being slain. The date of this sculpture is lost in the most remote antiquity. It represents a person holding a drawn sword, surrounded by slaughtered infant hoys. Figures of men and women are also represented who are supposed to be supplicating for their children/1

Thomas Maurice, speaking of this sculpture, says :

“ The event of Crishna’s birth, and the attempt to destroy him, took place by night, and therefore lire shadowy mantle of darkness, upon which mutilated figures of infants are engraved, darkness (at once congenial with his crime and the season of its perpetration), involves the tyrant’s bust; the string of death heads marks the multitude of infants slain by his savage mandate; and every object in the sculpture illustrates the events of that Avatar.”[391] [392]

Another feature which connects these stories is the following :

Sir Win. Jones tells us that when Crishna was taken out of reach of the tyrant Kansa who sought to slay him, he was fostered at Mathura by Nanda, the herdsman ;[393] and Canon Farrar, speaking of the sojourn of the Holy Family in Egypt, says:

“ St. Matthew neither tells us where the Holy Family abode in Egypt, nor how long their exile continued; but ancient legends say that they remained two years absent from Palestine, and lived at MatareCh, a few miles north-east of Cairo.”[394]

Chemnitius, out of Stipulensis, who had it from Peter Martyr, Bishop of Alexandria, in the third century, says, that the place in Egypt where Jesus was banished, is now called Matarea, about ten miles beyond Cairo, that the inhabitants constantly burn a lamp in remembrance of it, and that there is a garden of trees yielding a balsam, which was planted by Jesus when a boy."

Here is evidently one and the same legend.

Salivahana, the virgin-born Saviour, anciently worshiped near Cape Comorin, the southerly part of the Peninsula of India, had the same history. It was attempted to destroy him in infancy by a tyrant who was afterward killed by him. Most of the other circumstances, with slight variations, are the same as those told of Crishna and Jesus.7



 



*    Asiatic Researches, vol. i. p. 259. ft Farrar's Life of Christ. p. 58.

*   See Introduction to Gospel of Infancy, Apoc.

7 See vol. x. Asiatic Researches.



1 Beal: Hist. Buddha, pp. 103, 104. * Amberly’s Analysis, p. 229.
 
Buddha’s life was also in danger when an infant. In the southern country of Magadha, there lived a king by the name of Bimbasara, who, being fearful of some enemy arising that might overturn his kingdom, frequently assembled his principal ministers together to hold discussion with them on the subject. On one of these occasions they told him that away to the north there was a respectable tribe of people called the Sakyas, and that belonging to this race there was a youth newly-born, the first-begotten of his mother, &e. This youth, who was Buddha, they said was liable to overturn him, they therefore advised him to “at once raise an army and destroy the child.”1

In the chronicles of the East Mongols, the same tale is to be found repeated in the following story:

“ A certain king of a people called Patsala, liad a son whose peculiar appearance led the Brahmins at court to prophesy that he would bring evil upon his father, and to advise his destruction. Various modes of execution having failed, the boy was laid in a copper chest and thrown, into the Ganges. Rescued by an old peasant who brought him up as his son, he, in due time, learned the story of his escape, and returned to seize upon the kingdom destined for him from his birth.”2

Ilati-lci, the Chinese hero of supernatural origin, was exposed in infancy, as the “Shih-king” says:

“ He was placed in a narrow lane, but the sheep and oxen protected him with loving care. He was placed in a wide forest, where he was met with by the wood-cutters, lie was placed on the cold ice, and a bird screened and supported him with its wings,” &c.3

Mr. Legge draws a comparison with this to the Roman legend of Romulus.

Idorus, according to the Egyptian story, was born in the winter, and brought up secretly in the Isle of Buto, for fear of Typlion, who sought his life. Typlion at first schemed to prevent his birth and then sought to destroy him when born.4

Within historical times, Cyrus, king of Persia (6th cent. b. c.), is the hero of a similar tale. Ilis grandfather, Astyages, had dreamed certain dreams which were interpreted by the Magi to mean that the offspring of his daughter Mandane would expel him from his kingdom.

Alarmed at the prophecy, he handed the ehild to his kinsman Harpagos to be slain ; but this man having entrusted it to a shepherd to be exposed, the latter contrived to save it by exhibiting to [395] *



the emissaries of Harpagos the body of a still-born child of which his own wife had just been delivered. Grown to man’s estate Cyrus of course justified the prediction of the Magi by his successful revolt against Astyages and assumption of the monarchy.

Herodotus, the Grecian Historian (u. o. 4S4), relates that Astyages, in a vision, appeared to see a vine grow up from Man- dane’s womb, which covered all Asia. Having seen this and communicated it to the interpreters of dreams, he put her under guard, resolving to destroy whatever should be born of her; for the Magian interpreters had signified to him from his vision that the child born of Mandane would reign in his stead. Astyages therefore, guarding against this, as soon as Cyrus was born sought to have him destroyed. The story of his exposure on the mountain, and his subsequent good fortune, is then related.'

Abraham, was also a “ dangerous child.” At the time of his birth, .Nimrod, king of Babylon, was informed by his soothsayers that "a child should be born in Babylonia, who would shortly become a great prince, and that he had reason to fear him.” The result of this was that fsiinrod then issued orders that “all women with child should be guarded with great care, and all children horn of them A amid he put to death.m

The' mother of Abraham was at that time with child, but, of course, he escaped from being put to death, although many children were slaughtered.

Zoroaster, the chief of the religion of the Magi, was a “ dangerous child.” Prodigies had announced his birth; he was exposed to dangers from the time of his infancy, and was obliged to tly into Persia, like Jesus into Egypt. Like him, he was pursued by a king, his enemy, who wanted to get rid of him.3

His mother had alarming dreams of evil spirits seeking to destroy the child to whom she was about to give birth. But a good spirit came to comfort her and said :                                “ Fear nothing! Ormuzd

will protect this infant. He has sent him as a prophet to the people. The world is waiting for him.”4

I'erseus, son of the Virgin Danae, was also a “dangerous child.” Aerisius, king of Argos, being told by the oracle that a son born of his virgin daughter would destroy him, immured his daughter Danae in a tower, where no man could approach her, and by this means hoped to keep his daughter from becoming enceinte. The god Jupiter, however, visited her there, as it is related of the Angel Gabriel visiting the Virgin Mary,[396] [397] [398] the result of which was that she bore a son—Perseus. Acrisius, on hearing of his daughter’s disgrace, caused both her and the infant to be shut up in a chest and cast into the sea. They were discovered by one Dictys, and liberated from what must have been anything but a pleasant position.8

jEscidapius, when an infant, was exposed on the Mount of Myrtles, and left there to die, but escaped the death which was intended for him, having been found and cared for by shepherds' Hercules, son of the virgin Leto, was left to die on a plain, but was found and rescued by a maiden.[399] [400]

(Ed/pous was a £' dangerous child.” Laios, King of Thebes, having been told by the Delphic Oracle that QEdipous would be his destroyer, no sooner is (Edipons born than the decree goes forth that the child must be slain; but the servant to whom he is intrusted contents himself with exposing the babe on the slopes of Mount Kithairou, where a shepherd finds him, and carries him, like Gyms or Romulus, to his wife, who cherishes the child with a mother’s care.[401]

The Theban myth of (Edipous is repeated substantially in the Arcadian tradition of Telephos. He is exposed, when a babe, on Mount Parthenon, and is suckled by a doe, which represents the wolf in the myth of Romulus, and the dog of the Persian story of Gyrus. Like Moses, he is brought up in the palace of a king.6

As we read the story of Telephos, we can scarcely fail to think of the story of the Trojan Paris, for, like Telephos, Paris is exposed as a babe on the mountain-side.1 Before he is born, there are portents of the ruin which he is to bring upon his house and people. Priam, the ruling monarch, therefore decrees that the child shall be left to die on the liill-side. But the babe lies on the slopes of Ida and is nourished by a she-bear. He is fostered, like Crishna and others, by shepherds, among whom he grows up.’ larnos was left to die among the bushes and violets. Aipytos, the chieftain of Phaisana, had learned at Delphi that a child had been born who should become the greatest of all the seers and prophets of the earth, and he asked all his people where the babe



 



Mytho. vol. ii. p. 34.

*      Cox : Aryan Mytho. vol. ii. p. 44.

*      Ibid, p. 69, and Tales of Ancient Greece,

p. xlii.                                                   J

8 Cox : Aryan Mythology, vol. ii. p. 74.

7 Ibid. p. 73.               8 Ibid. p. 78.Jv



 



was: but none had heard or seen him, for lie lay away amid the thick bushes, with his soft body bathed in the golden and pure rays of the violets. So when he was found, they called him lamos, the “violet child and as he grew in years and strength, he went down into the Alpheian stream, and prayed to his father that he would glorify his son. Then the voice of Zeus was heard, bidding him eoine to the heights of Olympus, where he should receive the gift of prophecy.1

Chandnujupta was also a “dangerous child.’’ He is exposed to great dangers in his infancy at the hands of a tributary chief who has defeated and slain his suzerain. His mother, “relinquishing him to the protection of the Devas, places him in a vase, and deposits him at the door of a cattle pen? A herdsman takes the child and rears it as his own.1

Jason is another hero of the same kind. Pelias, the chief of Iolkos, had been told that one of the children of Aiolos would be his destroyer, and decreed, therefore, that all should be slain. Jason only is preserved, and brought up by Cheiron.3

Bacchus, son of the virgin Scinelc, was destined to bring ruin upon Cadmus, King of Thebes, who therefore orders the infant to be put into a chest and thrown into a river. He is found, and taken from the water by loving hands, and lives to fulfill his mission.*

Herodotus relates a similar story, which is as follows:

“The constitution of the Corinthians was formerly of this kind; it was an oligarchy, (a government in the hands of a selected few), and those who were called Bacchiadmgoverned the eitv. About this time one Ection, who had been married to a maiden called Labda, and having no children by her, went to Delphi to inquire of the oracle about having offspring. Upon entering the tem- pie he was immediately saluted as follows; ‘ Eetion. no one honors thee, though worthy of much honor. Labda is pregnant and will bring forth a round stone; it will fall on monarebs, and vindicate Corinth.' This oracle, pronounced to Eetion, was by chance reported to the Bacchiada, who well knew that it prophesied the birth of a son to Eetion who would overthrow them, and reign in their stead; and though they comprehended, they kept it secret, purposing to destroy the offspring that should be born to Eetion. As soon as the woman brought forth, they sent ten persons to the district where Ection lived, to put the child to death; but, the child, by a divine providence, was saved, llis mother hid him in a chest, and as they could not find the child they resolved to depart, and tell those who sent them that they had done all that they had commanded. After this, Eetion’s son grew up, and having escaped this danger, the name of Cypselus was given him, from the chest. When Cypselus reached man’s estate, and consulted the oracle, an ambiguous answer was given him at Delphi; relying on which he attacked and got possession of Corinth.”[402] [403]

Romulus and Remus, the founders of Rome, were exposed on the banks of the Tiber, when infants, and left there to die, but escaped the death intended for them.

The story of the “ dangerous child ” was well known in ancient Rome, and several of their emperors, so it is said, were threatened with death at their birth, or when mere infants. Julius Marathus, in his life of the Emperor Augustus Caesar, says that before his birth there was a prophecy in Romo that a king over the Roman people would soon bo born. To obviate this danger to the republic, the Senate ordered that all the male children born in that year should be abandoned or exposed.[404]

The flight of the virgin-mother with her babe is also idustrated in the story of Astrea when beset by Orion, and of Latona, the mother of Apollo, when pursued by the monster.11 It is simply the same old story, over and over again. Some one has predicted that a child born at a certain time shall be great, lie is therefore a “dangerous child,” and the reigning monarch, or some other interested party, attempts to have the child destroyed, but he invariably escapes and grows to manhood, and generally accomplishes the purpose for which he was intended. This almost universal mythos was added to the fictitious history of Jesus by its fictitious authors, who have made him escape in his infancy from the reigning tyrant with the usual good fortune.

"When a marvellous occurrence is said to have happened everywhere, we may feel sure that it never happened anywhere. Popular fancies propagate themselves indefinitely, but historical events, especially the striking and dramatic ones, are rarely repeated. That this is a fictitious story is seen from the narratives of the birth of Jesus, which are recorded by the first and third Gospel writers, without any other evidence. In the one—that related by the Muttheio narrator—we have a birth at Bethlehem—implying the ordinary residence of the parents there—and a hurried flight —almost immediately after the birth—from that place into Egypt,’ the slaughter of the infants, and a journey7, after many7 months, from Egypt to Razaretli in Galilee. In the other story—that told by the Luke narrator—the parents, who have lived in Razaretb, came to Bethlehem only for business of the State, and the casual birth in the cave or stable is followed by7 a quiet sojourn, during which the child is circumcised, and by a leisurely7 journey to Jerusalem ; [405] [406] [407] whence, everything having gone off peaceably and happily, they return naturally to their- own former place of abode, full, it is laid over and over again, of wonder at the things that had happened, and deeply impressed with the conviction that their child had a special work to do, and was specially gifted for it. There is no fear of Herod, who seems never to trouble himself about the child, or even to have any knowledge of him. There is no trouble or misery at liethlehem, ami certainly no mourning for children slain. Far from living hurriedly away hv night, his parents celebrate opody, and at the usual time, the circumcision of the child; and when he is presented in the temple, there is not only no sign that enemies seek his life, but the devout saints give,public thanks for the manifestation of the Saviour.

Dr. Hooykaas, speaking of the slaughter of the innocents, says :

“Antiquity in general delighted in representing great men, such as Romulus, Cyrus, and many more, as having been threatened in their childhood l>v fearful dangers. This served to bring into clear relief both the lofty significance of (heir future lives, and the special protection of the deity who watched over them.

“ The brow of man}-a theologian has been bent over this (Matthew-) narrative! For, as long as people believed in the miraculous inspiration of the Holy Scriptures, of course they accepted every page as literally true, and thought that there could not be any contradiction between the different accounts or representations of Scripture. The worst of all such pre-coneeived ideas is, that they compel those who hold them to do violence to their own sense of truth. For when these so-called religious prejudices come into play, people are afraid to call things by their right names, and, without knowing it themselves, become guilty of nil kinds of evasive and arbitrary practices; for what would be thought quite unjustifiable in any other case is here considered a duty, inasmuch as it is supposed to tend toward the maintenance of faith and the glory of God!

As we stated above, this story is to bo found in the fictitious gospel according to Matthew only; contemporary history has nowhere recorded this audacious crime. It is mentioned neither by Jewish nor Roman historians. Tacitus, who has stamped forever the crimes of despots with the brand of reprobation, it would seem then, did not think such infamies worthy of his condemnation. Josephus also, who gives us a minute account of the atrocities perpetrated by Herod up to even the very last moment of his life, does not say a single word about this unheard-of crime, which must have been so notorious. Surely he must have known of it, and must have mentioned it, had it ever been committed. “ We can readily imagine the Pagans,'’ says Mr. Rebel-, “ who composed the learned and intelligent men of their day, at work in exposing the story of Herod’s cruelty, by showing that, considering the ex- 1 tent of territory embraced in the order, and the population within it, the assumed destruction of life stamped the story false and ridiculous. A governor of a Roman province who dared make such an order would be so speedily overtaken by the vengeance of the Roman people, that his head would fall from his body before the blood of his victims had time to dry. Archelaus, his son, was deposed for offenses not to be spoken of when compared with this massacre of the infants.”

No wonder that there is no trace at all in the Roman catacombs, nor in Christian art, of this fictitious stoiy, until about the beginning of the fifth century.[408] Never would Ilcrod dared to have taken upon himself the odium and responsibility of such a sacrifice. Such a crime could never have happened at the epoch of its p>ro- fessedperpetration. To such lengths were the early Fathers led, by the servile adaptation of the ancient traditions of the East, they required a second edition of the tyrant Ifansa, and their holy wrath fell upon Herod. The Apostles of Jesus counted too much upon human credulity, they trusted too much that the future might not unravel their maneuvers, the sanctity of their object made them too reckless. They destroyed all the evidence against themselves which they could lay their hands upon, but they did not destroy it all.



CHAPTEE XIX.

THE TEMPTATION, AND FAST OF FORTY DAYS.

We are informed by the Matthew narrator that, after being baptized by John in the river Jordan. Jesns was led by the spirit into the wilderness “ to he tempted of the devil.”

“ And when he had fasted forty (lays and forty nights, he was afterward an hungered. And when the tempter came to him he said: ‘ If thou be the Son of God, eoinmand that these stones be made bread.’ . .               . Then thedevil taketli

him up into the holy city, and setteth him on a pinnacle of the temple, and saitli unto hint: ‘ If thou be the Son of God, cast thyself down.’ . . . Again, the devil taketii him up into au exceeding high mountain, and showeth him all the kingdoms of the world, and ttie glory of them, and saith unto him: ‘ All these things will 1 give thee if thou wilt fall down nud worship me.’ Then saith Jesus unto him, ‘ Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.’ Then the devil leaveth him, ami, behold, angels came and ministered unto him.”1

This is really a very peculiar story; it is therefore not to be wondered at that many of the early Christian Fathers rejected it as being fabulous,’ but this, according to orthodox teaching, cannot be done ; because, iu all consistent reason, “ we must accept the whole of the inspired autographs or reject the whole”[409] [410] and, because, the very foundations of our faith, the very basis of our hopes, the very nearest and dearest of our consolations, are taken from us, when one line of that sacred volume, on which we base everything, is declared to be untruthful and untrustworthy.”*

The reason why we have this story in the New Testament is because the writer wished to show that Christ Jesus was proof against all temptations, that he too, as well as Buddha and others, could resist the powers of the prince of evil. This Angel-Messiah was tempted by the devil, and he fasted for forty-seven days and nights, without taking an atom of food.*



The story of Buddha’s temptation, presented below, is taken from the “ Siamese Life of Buddha,” by Moncure D. Conway, and published in his “ Sacred Anthology,” from which we take it.[411] [412] It is also to be found in the Fo-jpen-hing,2 and other works on Buddha and Buddhism. Buddha went through a more lengthy and severe trial than did Jesus, having been tempted in many different ways. The portion which most resembles that recorded by the Matthew narrator is the following :

“ The Grand Being (Buddha) applied himself to practice aseetcism of the ex- tremest nature. lie censed to eat (that is, he fasted) and held his breath. .                                                                                                       . .

Then it irns that the royal Mara (the Prince of Evil) sought occasion to tempi him,. Pretending compassion, he said: ‘ Beware, O Grand Being, your state is pitiable to look on; you are attenuated beyond measure, .  .               . you are practicing

this mortification in vain; I can see that you will not live through it. .     .    .

Lord, that art capable of such vast endurance, go not fortli to adopt a religious life, but return to thy kingdom, and in seven days thou shalt become the Emperor of the World, riding over the four great continents.’”

To this the Grand Being, Buddha, replied :

“ ‘ Take heed, 0 Mara; I also know that in seven days I might gain universal empire, but I desire not such possessions. I know that the pursuit of religion is better than the empire of the world. You, thinking only of evil lusts, would force mo to leave all beings without guidance into your power. Avaunt ! Oet thou away from me! ’

“ The Lord (then) rode onwards, intent on bis purpose. The skies rained flowers, and delicious odors pervaded the air.”3

Now, mark the similarity between these two legends.

"Was Jesus about “ beginning to preach” when he was tempted by the evil spirit? So was Buddha about to go forth “ to adopt a religious life,” when he was tempted by the evil spirit.

Did Jesus fast, and was ho “ afterwards an hungered ” ? Sc did Buddha “ cease to eat,” and was “ attenuated beyond measure.”

Did the evil spirit take Jesus and show him ‘‘ all the kingdoms of the world,” which lie promised to give him, provided he did not lead the life he contemplated, but follow him ?

So did the evil spirit say to Buddha: “ Go not forth to adopt a religious life, and in seven days thou shalt become an emperor of the world.”

Did not Jesus resist these temptations, and say unto the evil one, “ Get thee behind me, Satan ” ?

So did Buddha resist the temptations, and said unto the evil one, “ Get thee away from me.”


’ Ibid. p. 340.
 
After the evil spirit left Jesus did not “ angels come and minister unto him ” ?

So with Buddha. After the evil one had left him “ the skies rained flowers, and delicious odors pervaded the air.”

These parallels are too striking to be accidental.

Zoroaster, the founder of the religion of the Persians, was tempted by the devil, who made him magnificent promises, in order to induce him to become his servant and to be dependent on him, but the temptations were in vain.' “ His temptation by the devil, forms the subject of many traditional reports and legends.”1

Quetsalcoatle, the virgin-born Mexican Saviour, ivas also tempted by the devil, and the forty days’ fast was found among them.5

Pasting and self-denial were observances practiced by all nations of antiquity. The Hindoos have days set apart for fasting on many different occasions throughout the year, one of which is when the birth-day of their Lord and Saviour Crishna is celebrated. On this occasion, the day is spent in fasting and worship. They abstain entirely from food and drink for more than thirty hours, at the end of which Crislina’s image is worshiped, and the story of his miraculous birth is read to his hungry worshipers.[413] [414]

Among the ancient Egyptians, there were times when the priests submitted to abstinence of the most severe description, being forbidden to eat even bread, and at other times they only ate it mingled with hyssop. “ The priests in Heliopolis,” says Plutarch, “ have many fasts, during which they meditate on divine things.”5

Among the Sabians, fasting was insisted on as an essential act of religion. During the month Tammuz, they were in the habit of fasting from sunrise to sunset, without allowing a morsel of food or drop of liquid to pass their lips.5

The Jews also had their fasts, and on special occasions they gave themselves up to prolonged fasts and mortifications.

Fasting and self-denial were observances required of the Greeks who desired initiation into the Mysteries. Abstinence from food, chastity and hard couches prepared the neophyte, who broke his fast on the third and fourth day only, on consecrated food.7

The same practice was found among the ancient Mexicans and Peruvians. Acosta, speaking of them, says:


“These prissts and religious men used great fastings, of five and ten days together, before any of their great feasts, and they were unto them as our four ember weeks. .     .               .

“ They drank no wine, and slept little, for the greatest part of their exercises (of penance) were at night, committing great cruelties and martyring themselves for tlie devil, and all to be reputed great fasters and penitents.”[415] [416]

In regal'd to the number of days which Jesus is said to have fasted being specified as forty, this is simply owing to the fact that the number forty as well as seven was a sacred one among most nations of antiquity, particularly among the Jews, and because others bad fasted that number of days. For instance; it is related1 that Moses went up into a mountain, “ and lie was there with the 'Lord forty days and forty nights, and he did neither eat bread, nor drink water” which is to say that li a fasted.

In Deuteronomy[417] [418] Moses is made to say—for lie did not write it, “ When I was gone up into the mount to receive the tables of stone, .                          .    . then I abode in the mount forty days and forty

nights, I neither did eat bread nor drink water.”

Elijah also had a long fast, which, of course, was continued for a period of forty days and forty nights.*

St. Joachim, father of the “ ever-blessed Virgin Mary,” had a long fast, which was also continued for a period oi forty days and forty nights. The story is to be found in the apocryphal gospel Protevangelion.*'

The ancient Persians had a religions festival which they annually celebrated, and which they called the “ Salutation of Mithras.” During this festival, forty days were set apart for thanksgiving and sacrifice. *

The forty days' fast was found in the Mew World.

Godfrey Higgins tells us that :

“ The ancient Mexicans bad a. forty days’fast, in memory of one of their sacred persons (Quetzalcoatle) who was tempted (and fasted) forty days on a mountain.”1

Lord Ivingsborough says:

“ The temptation of Quetzalcoatle, and the fast of forty days, . . . are very curious and mysterious.”8

The ancient Mexicans were also in the habit of making their





 



•       Chapter i.

•       See Prog. Relig. Ideas, vol. i. p. 272.

7       Anacalypsis, vol. ii. p. 19.

•       Mexican Antiquities, voL vi. pp. 197*200.



T Genesis, viii. 6.

8 Gen, xxv. 20—xxvi. 34.

• Gen. i. 8.

1D Numbers, xiil. 25.

11 Numbers, xiil. 13.

i* Jud. iii. 11 ; v. 31 ; TiiL 28.

is Jud. xiii. 1.

14 I. Samuel, iv. 18.

I[419] I. Kings, li. 11.
 
prisoners of war fast for a term of forty days before they were put to death.[420] [421] [422] [423] [424] [425]

Mr. Bon wick says :

“ The Spaniards were surprised to see the Mexicans keep the vernal forty days' fast. The Tummuz month ot Syria was in the spring. Tha forty days were kept for Proserpine. Thus does history repeat itself.”8

The Spanish monks accounted for what Lord Kingsborough calls “ very curious and mysterious'’ circumstances, by the agency of the devil, and burned all the books containing them, whenever it was in their power.

The forty days’ fast was also found among some of the Indian tribes in the blew "World. Dr. Daniel Brin ton tells us that “ the females of the Orinoco tribes fasted forty days before marriage,"” and Prof. Max Midler informs us that it was customary for some of the females of the South American tribes of Indians ‘‘to fast before and after the birth of a child,” and that, among the Carib- Coudare tribe, in the West Indies, “when a child is born the mother goes presently to work, but the father begins to complain, and takes to his hammock, and there he is visited as though he wore sick. lie then fasts for forty days.’"

The females belonging to the tribes of the Upper Mississippi, were held unclean ior forty days after childbirth.* The prince of the Tezeuca tribes fasted forty days when he wished an heir to his throne, and the Mandanas supposed it required forty days and forty nights to wash clean the earth at the deluge."

The number forty is to be found in a great many instances in the Old Testament; for instance, at the end of forty days Noah sent out a raven from the ark.7 Isaac and Esau were each forty years old when they married.8 Forty days were fulfilled for the embalming of Jacob.’ The spies were,forty days in search of the land of Canaan.10 The Israelites wandered forty years in the wilderness." The land “had vest" forty years on three occasions." The land was delivered into the hand of the Philistines forty years." Eli judged Israel forty years." King David reigned forty years"



King Solomon reigned forty years.' Goliath presented himself forty days* The rain was upon the earth forty days at the time of the deluge.’ And, as we saw above, Moses was on the mount forty days and forty nights on each occasion.* Can anything be more mythological than this?

The number forty was used by the ancients in constructing temples. There were forty pillars around the temple of Chilminar, in Persia; the temple atBaalbec had forty pillars; on the frontiers of China, in Tartary, there is to be seen the “ Temple of the forty pillars.” Forty is one of the most common numbers in the Dru- idical temples, and in the plan of the temple of Ezekiel, the four oblong buildings in the middle of the courts have each forty pillars.’ Most temples of antiquity were imitative—were microcosms of the Celestial Ternplum—and on this account they were surrounded with pillars recording astronomical subjects, and intended both to do honor to these subjects, and to keep them in perpetual remembrance. In the Abur}T temples were to be seen the cycles of 650-008-600-60-40-30-19-12, etc.’ [426] [427] [428]



CHAPTER XX.

THE CRUCIFIXION OF CHRIST JESUS.

The punishment of an individual by crucifixion, for claiming to be “King of the Jews,” “Son of God,” or “The Christ;” which are the causes assigned by the Evangelists for the Crucifixion of Jesus, would need but a passing glance in our inquiry, were it not for the fact that there is much attached to it of a dogmatic and heathenish nature, which demands considerably more than a “ passing glance.” The doctrine of atonement for sin had been preached long before the doctrine was deduced from the Christian Scriptures, long before these Scriptures are pretended to have been written. Before the period assigned for the birth of Christ Jesus, the poet Ovid had assailed the demoralizing delusion with the most powerful shafts of philosophic scorn : “ When thou thyself art guilty,” says he, “ why should a victim die for thee ? What folly it is to expect savlation from the death of another."

The idea of expiation by the sacrifice of a god was to be found among the Hindoos even in Vedic times. The sacrifcer was mystically identified- with the victim, which was regarded as the ransom for sin, and the instrument of its annulment. The Ilig - Veda represents the gods as sacrificing Purusha, the primeval male, supposed to be coeval with the Creator. This idea is even more remarkably developed in the Tandya-brdhmanas, thus:

"The lord of creatures (prajd-pati) offered himself a sacrifice for the gods.”

And again, in the Satapatha-hrdhmana :

" lie who, knowing this, sacrifices the Purwha-medha, or sacrifice of the primeval male, becomes everything.

Prof. Monier Williams, from whose work on Ilindooism we quote the above, says: [429]



“Surely, in these mystical allusions to the sacrifice of a representative man, we may perceive traces of the original institution of sacrifice as a divinely-appointed ordinance typical, of the one great sacrifice of the Son of God for the sins of the ?world."'

Tliis idea of redemption from sin through the sufferings and death of a Divine Incarnate Saviour, is simply the crowning-point of the idea entertained by primitive man that the gods demanded a sacrifice of some kind, to atone for some sin, or avert some calamity.

Jn primitive ages, when men lived mostly on vegetables, they offered only grain, water, salt, fruit, and flowers to the gods, to propitiate them and thereby obtain temporal blessings. But when they began to eat meat and spices, and drink wine, they offered the same ; naturally supposing the deities would be pleased with whatever was useful or agreeable to themselves. They imagined that some gods were partial to animals, others to fruits, llowers, etc. To the celestial gods they offered white victims at sunrise, or at open day. To the infernal deities they sacrificed block animals in the night. Each god had some creature peculiarly devoted to his worship. They sacrificed a bull to Mars, a dove to Venus, and to Minerva, a heifer without blemish, which had never been put to the yoke. If a man was too poor to sacrifice a living animal, he offered an image of one made of bread.

In the course of time, it began to be imagined that the gods demanded something more sacred as offerings or atonements for sin. This led to the sacrifice of human beings, principally slaves and those taken in war, then, their own children, even their most beloved -l first-born.” It came to be an idea that every7 sin must have its prescribed amount of punishment, and that the gods would accept the life of one person as atonement for the sins of others. This idea prevailed even in Greece and Rome : but there it mainly took the form of heroic self-sacrifice for the public good. Cicero says: “ The force of religion was so great among our ancestors, that some of their commanders have, with their faces veiled, and with the strongest expressions of sincerity7, sacrificed themselves to the immortal gods to save their country

In Egypt, offerings of human sacrifices, for the atonement of sin, became so general that “ if the eldest born of the family of Athamas entered the temple of the Laphystan Jupiter at Alos in Achaia, he was sacrificed, crowned with garlands like an animal victim.’” [430] [431]



When the Egyptian priests offered np a sacrifice to the gods, they pronounced the following imprecations on the head of the victim:

" If any evil is about to befall either those who now sacrifice, or Egypt in general, may it be averted on this head.

This idea of atonement finally resulted in the belief that the incarnate Christ, the Anointed, the God among us, was to save mankind from a curse by God imposed. Man had sinned, and God could not and did not forgive without a propitiatory sacrifice. The curse of God must be removed from the sinful, and the sinless must bear the load of that curse. It was asserted that divine justice required blood.’

The belief of redemption from sin by the sufferings of a Divine Incarnation, whether by death on the cross or otherwise, was general and popular among the heathen, centuries before the time of Jesus of Nazareth, and this dogma, no matter how sacred it may have become, or bow consoling it may be, must fall along with the rest of the material of which the Christian church is built.

Julius Firmicius, referring to this popular belief among the Pagans, says: “ The devil has his Christs.”* This was the general off-hand manner in which the Christian Fathers disposed of such matters. Every tiling in the religion of the Pagans which corresponded to their religion was of the devil. Most Protestant divines have resorted to the type theory, of which we shall speak anon.

As we have done heretofore in our inquiries, we will first turn to India, where wo shall find, in the words of M. I’Abbe Hue, that “ the idea of redemption by a divine incarnation,” who came into the world for the express purpose of redeeming mankind, was “ general and popular.”4

1 Herodotus: bk. ii, ch. 89.

* In the trial of Dr. Thomas (at Chicago) for “doctrinal heresy" one of the charges made against him (Sept. 8, 1881) was that he had said “the Blood of the Lamb had nothing to do with salvation.” And in a sermon preached in Boston, Sept. 2, 1881, at the Columbus Avenue Presbyterian Church, by the Bev. Andrew A. Bonar, D.D., the preacher said : “No sinner dares to meet the holy God until his sin has been forgiven, or until he has received remission. The penalty of sin is death, and this penalty is not remitted by anything the sinner can do for himself, but only through the Blood of Jesus. If you have accepted
 
Jesus as your Saviour, yon can take the blood of Jesns, and with boldness present it to the Father as payment in full of the penalties of aUyoursins. Sinful man has no right to the benefits and the beauties and glories of nature, 'lhe^e were all lost to him through Adam's sin, but to the blood of Christ's sacrifice lie has a right; it was slicd for him. It is Christ's death that does the blessed work of salvation for us. It was not bis life nor his Incarnation. His Incarnation could not pay a fnrthingof our debt, but his Hood shed in redeeming love, pays it all.’ (See Boston Advertiser, Sept. 8.18S1.)

3 JJatret ergo l/taUdns ChnsloS suos.

* Hue's Travels, vol. i. pp. 326 and 327.
 

“A sense of original corruption” says Prof. Monier Williams,


* Hinduism, p. 214.

* Ibid. p. 115.

* Vishnu Parana, p. 440.

*Ibid.

»Ibid.

* Aryan Mythology, vol. ii. p. 182.
 
seems to be felt by all classes of Hindoos, as indicated by the follow' ing prayer used after the Gayatri by some Yaishnavas :

“ ‘I am sinful, I commit sin, my nature is sinful, 1 am, conceived in sin. Save me, O thou lotus-eyed Heri (Saviour), the remover of sin.’

Moreover, the doctrine of bhakti (salvation by faith) existed among the Hindoos from the earliest times.11

Orishna, the virgin-born, “ the Divine Vishnu himself,”’ “he who is without beginning, middle or end,”* being moved “ to relieve the earth of her load,’” came upon earth and redeemed man by his sufferings—to save him.

The accounts of the deaths of most all the virgin-born Saviours of whom we shall speak, are conflicting. It is stated in one place that such an one died in such a manner, and in another place we may find it stated altogether differently. Even the accounts of the death of Jesus, as we shall hereafter see, are conflicting; therefore, until the chapter on “ Explanation ” is read, these myths cannot really be thoroughly understood.

As the Rev. Geo. W. Cox remarks, in his Aryan Mythology, Crishna is described, in one of his aspects, as a self-sacrificing and unselfish hero, a being who is filled with divine wisdom and love, who offers up a sacrifice which he alone can make.”

The Vishnu Parana' speaks of Crishna being shot in tliefioot with an arrow, and states that this was the cause of his death. Other accounts, however, state that he was suspended on a tree, or in other words, crucified.

Mons. Guigniaut, in his “ Religion de VAntiquite,” says :

“ The death of Crishna is very differently related. One remarkable and convincing tradition makes him perish on a tree, to which he was nailed by the stroke of an arrow.”[432] [433]

Rev. J. P. Lundy alludes to this passage of Guigniaut’s in his “ Monumental Christianity,” and translates the passage “ un bois fatal ” (see note below) “ a cross.” Although we do not think he is justified in doing this, as M. Guigniaut has distinctly stated that this “ bois fatal ” (which is applied to a gibbet, a cross, a scaffold, etc.) was “un arbre” (a tree), yet, he is justified in doing so on other accounts, for we find that Crishna is represented hanging on a cross, and we know that a cross was frequently called the “ac



cursed tree” It was an ancient custom to use trees as gibbets for crucifixion, or, if artificial, to call the cross a tree.[434] [435] [436] [437]

A writer in Deuteronomy1 speaks of banging criminals upon a tree, as though it was a general custom, and says:

“ lie that is hanged (on a tree) is accursed of God.”

And Paul undoubtedly refers to this text when he says:

" Christ hath redeemed us from the curse of the law. being made a curse for us; for it is written, ‘ Cursed is every one that hungeth on a tree.’ ’’?*

It is evident, then, that to be hung on a cross was anciently called hanging on a tree, and to be hung on a tree was called crucifixion. We may therefore conclude from this, and from what we shall now see, that Crishna was said to have been crucified.

In the earlier copies of Moor's “Hindu Pantheon,” is to be seen representations of Crishna (as Wittoba),' with marks of holes in both feet, and in others, of holes in the hands. In Figures 4- and .‘ of Plate 11 (Moor’s work), the figures have nail-holes in berth feet. Figure G has a round hole in the side / to his collar or shirt hangs the emblem of a heart (which we often see in pictures of Christ Jesus) and on his head he lias a Yoni-Linga (which we do not sec in pictures of Christ Jesus.)

Our Figure No. 7 (next page), is a pre-Christian crucifix of Asiatic origin," evidently intended to represent Crishna crucified. Figure No. 8 we can speak more positively of, it is surely Crishna crucified. It is unlike any Christian crucifix ever made, and, with that described above with the Yoni-Linga attached to the head, would probably not be claimed as such. Instead of the crown of thorns usually put on the head of the Christian Saviour, it has the turreted coronet of the Ephesian Diana, the ankles are tied together bv a cord, and the dress about the loins is exactly the style with which Crishna is almost alioays represented.*

1’ev. J. P. Lundy, speaking of the Christian crucifix, says:



 



“The crucified god Wittoba is also called Balfl. He is worshiped in a marked manner at Pander-poor or Bunder-poor, near Poonah.” (Higgins : Anacalypsis, vol. i. p. 750. note 1.)

“A form of Vishnu (Crishna'. called Mth- thal or Yitholxl, is the popular god at Pandhar- pur in Malul-rasbtra. the favorite of the celebrated Marathi poet Tuknrama.” (Prof, ilonier Williams : Indian Wisdom, p. xlviii.)

6   See Lundy : Monumental Christianity, p. 160.

• This can be seen by referring to Calmet, Sonnerat, or Higgins, vol. ii., which contain plates representing Crishna.




“ I object to the crucifix because it is an image, and liable to gross abuse, just as the old Hindoo crucifix was an idol."1

And Dr. Inman says:

“ Crishna, whose history so closely resembles our Lord’s, was also like him in his being crucified.”8

The Evangelist[438] [439] relates that when Jesus was crucified two others (malefactors) were crucified with him, one of whom, through his favor, went to heaven. One of the malefactors reviled him, but the other said to Jesus: “Lord, remember me when thou contest into thy kingdom.” And Jesus said unto him: “Verily I say unto thee, to-day slialt thou be with me in paradise.” According to the Vishnu Purana, the hunter who shot the arrow at Crishna afterwards said unto him: “ Have pity upon me, who am consumed by my crime, for thou art able to consume me!” Crishna replied : “ Fear not thou in the least. Go, hunter, through my feuvor, to heaven, the abode of the godsP As soon as he had thus spoken, a celestial car appeared, and the hunter, ascending it, forthwith proceeded to heaven. Then the illustrious Crishna, having united himself with his own pure, spiritual, inexhaustible, inconceivable, unborn, undecaying, imperishable and universal spirit, which is one with Vastideva (God),* abandoned his mortal body, and the condition of the threefold equalities.8 One of the titles of Crishna


is “Pardoner of sins," another is “ Liberator from the Serpent of death.”1


The monk Georgius, in his Tibetinum Alphabetum (p. 203),

[Prometheus]

more on Christ, 2nd coming ? never came




CHAPTER XXII,
“ HE DESCENDED INTO HELL.”

The doctrine of Christ Jesus’ descent into hell is emphatically part of the Christian belief, although not alluded to by Christian divines excepting when unavoidable.

In the first place, it is taught in the Creed of the Christians, wherein it says:

"lie descended into hell, and on the third day he rose again from the dead.”

The doctrine was also taught by the Fathers of the Church. St. Chrysostom (born 347 a. d.) asks:

“ Who but an infidel would deny that Christ was in hell ?

And St. Clement of Alexandria, who flourished at the beginning of the third century, is equally clear and emphatic as to Jesus’ descent into hell. lie says :

“ The Lord preached the gospel to those in Hades, as well as to all in earth, in order that all might believe and be saved, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the gospel, as lie did descend, it was either to preach the gospel to all, or to the Hebrews only. If accordingly to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there.”3

Origen, who flourished during the latter part of the second, and beginning of the third centuries, also emphatically declares that Christ Jesus descended into hell.'

Ancient Christian works of art represent his descent into hell.4

The apocryphal gospels teach the doctrine of Christ Jesus’ descent into hell, the object of which was to preach to those in bondage there, and to liberate the saints who had died before his advent on earth.



a Nicodemus: Apoc. ch. xvi. and xix,
 
On acconnt of tlie sin committed by Adam in the Garden of Eden, all mankind were doomed, all had gone to hell—excepting those who had been translated to heaven—even those persons who were “ after God’s own heart,” and who had belonged to his “chosen people.” The coming of Christ Jesus into the world, however, made a change in the affaire of man. The mints were then liberated from their prison, and all those who believe in the efficacy of his name, shall escape hereafter the tortures of hell. This is the doctrine to be found in the apocryphal gospels, and was taught by the Fathers of the Church.'

In the “ Gospel of Nicodemus ” (apoc.) is to be found the whole story of Christ Jesus’ descent into hell, and of his liberating the saints.

Satan, and the Prince of IIoll, having heard that Jesus of Nazareth was about to descend to their domain, began to talk the matter over, as to what they should do, &c. "While thus engaged, on a sudden, there was a voice as of thunder and the rushing of winds, saying : “ Lift up your gates, O ye Princes, and be ye lifted up, O ye everlasting gates, and the King of Glory shall come in.”

When the Prince of Hell heard this, he said to his impious officers : “Shut the brass gates .       .               . and make them fast with

iron bars, and light courageously.”

The saints having heard what had been said on both sides, immediately spoke with a loud voice, saying: “ Open thy gates, that the King of Glory may come in.” The divine prophets, David and Isaiah, were particularly conspicuous in this protest against the intentions of the Prince of Ilell.

Again the voice of Jesus was heard saying: “ Lift up your gates, O Prince; and be ye lifted up, ye gates of hell, and the King of Glory will enter in.” The Prince of Hell then cried out : “ Who is the King of Glory ? ” upon which the prophet David commenced to rep!yr to him, but while he was speaking, the mighty Lord Jesus appeared in the form of a man, and broke asunder the fetters which before could not be broken, and crying aloud, said: “ Come to me, all ye saints, who were created in my image, who were condemned by the tree of the forbidden fruit .                                                                                                               .     . live

now by the word of my cross.”

Then presently all the saints were joined together, hand in hand, and the Lord Jesus laid hold on Adam’s hand, and ascended from hell, and all the saints of God followed him.2 [525]



When the saints arrived in paradise, two “ very ancient men” met them, and were asked by the saints: “Who are ye, who have not been with us in hell, and have had your bodies placed in paradise?” One of these “very ancient men” answered and said: “ I am Enoch, who was translated by the word of God, and this man who is with mo is Elijah the Tishbite, who was translated in a fiery chariot.”1

The doctrine of the descent into hell may be found alluded to in the canonical- books ; thus, for instance, in I. Peter :

" It is better, it the will of God be so, that ye eiill'er for well doing, than for evil doing. For Christ also hath suffered for sius, the just for ilic unjust, that lie might bring us to God, being put to death in the llesh, but quickened by the spirit: by which also he went and preached unto the spirits in prison.”*

Again, in u Acts,” where the writer is speaking uf David as a project-, ho says :

“ He, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither bis flesh did see corruption.”[526] [527] [528]

The reason why Christ Jesus Inis been made to descend into hell, is because it is a part of' the universal niythos, even the three days' duration. The Saviours of mankind had all done so, he must therefore do likewise.

Crishna, the Hindoo Saviour, descended into hell, for the purpose of raising the dead (the doomed),* before he returned to his heavenly seat.

Zoroaster, of the Persians, descended into hell.[529] [530] [531]

Osiris, the Egyptian Saviour, descended into hell °

Ilorus, the virgin-born Saviour, descended into hell.[532]

Adonis, the virgin-born Saviour, descended into hell.*

Bacchus, the virgin-born Saviour, descended into hell .*

Hercules, the virgin-born Saviour, descended into hell.'*

Mercury, the Word and Messenger of God, descended- into hell."



 



Dunlap’s Mysteries of Adoni, p. 33.

*• See Taylor’s Mysteries, p. 40, and Mysteries of Adoni, pp. 94-90.

11    Sec Bell's Pantheon, vol. ii. p. 72. Oar Christian writers discover considerable apprehension, and a jealous caution in their language, when the resemblance between Paganism and Christianity might be apt to strike the mind too cogently. In quoting Horace’s account of Mercury's descent into hell, and his causing a cessation of the sufferings there, Mr. Spence, in ** Boll's Pantheon,'’ says : ** As this, perhaps, may be a mythical part of his character, ue had belter let it alone.”



Baldur, the Scandinavian god, after being killed, descended

into hell.'

Quetzalcoatle, the Mexican crucified Saviour, descended into hell.'

All these gods, and many others that might be mentioned, remained in hell for the space of three days and three nights. “ They descended into hell, and on the third day rose again.”’ [533]



CHAPTER XXIII.

THE RESURRECTION AND ASCENSION OF CHRIST JESUS.

Tiie story of the resurrection of Christ Jesus is related by the four Gospel narrators, and is to the effect that, after being crucified, his body was wrapped in a linen cloth, laid in a tomb, and a “ great 6tone ” rolled to the door. The sepulchre was then made sure by “ sealing the stone ” and “ setting a watch.”

On the first day of the week some of Jesus’ followers came to see the sepulchre, when they found that, in spite of the “ sealing ” and the “ watch,” the angel of the Lord had descended from heaven, had rolled back the stone from the door, and that “Jesus had risen from the dead?"

The story of his ascension is told by the Mark? narrator, who says “ he was received up into heaven, and sat on the right hand of God ; ” by Luke* who says “ he was carried up into heaven ; ” and by the writer of the Acts' who says “ he was taken up (to heaven) and a cloud received him out of sight.”

"We will find, in stripping Christianity of its robes of Paganism, that these miraculous events must be put on the same level witli those we have already examined.

1 See Matthew, xxviil. Mark, xvi. Luke, xxiv. aid John, xx.                                                     * Mark, xvl. 19.

* Luke. xxiv. 51.                      * Acts, 1.9.

0 See Dupuis : Origin of Religious Belief, p. 240. Higgins: Anacalypsie, vol. ii. pp. 142 and 145.
 
6 See Biggins: Anacalypsis^ vol. i. p. 131. Bonwick’a Egyptian Belief, p. 163. Asiatic Researches, vol i. pp. 259 and 201.

7 See Prog. Rellg. Ideas, vol. i. p. 72. Hlet. Hindostan, ii. pp. 4GG and 473.

“In Hindu pictures, Vishnu, who is identi-
 

Crishna, the crucified Hindoo Saviour, rose from the dead? and ascended bodily into heaven? At that time a great light enveloped the earth and illuminated the whole expanse of heaven. Attended by celestial spirits, and luminous as on that night when he was born in the house of Vasudeva, Crishna pursued, by his own light, the journey between earth and heaven, to the bright paradise from whence he had descended. All men saw him, and exclaimed, “ Lo, Crishna's soul ascends its native skies !



Samuel Johnson, in his “ Oriental Religions,” tells us that Iidma —an incarnation of Vishnu—after his manifestations on earth, “at last ascended to heaven” “resuming his divine essence.”

“ lly the blessings of Rama’s name, and through previous faith in him, all sins are remitted, and every one who shall at death pronounce his name with sincere worship shall be forgiven.”'

The mythological account of Buddha, the son of the Virgin Maya, who, as the God of Love, is named (Jam-deo, Gam, and Cama, is of the same character, as that of other virgin-born gods. When he died there were tears and lamentations. Heaven and earth are said equally to have lamented the loss of “Divine Love” insomuch that Mahardeo (the supreme god) was moved to pity, and exclaimed, “ Ilise, holy love!” on which Cama was restored and the lamentations changed into the most enthusiastic joy. The heavens are said to have echoed baek the exulting sound ; then the deity, supposed to be lost (dead), was restored, “ hell's great dread and heaven's eternal admiration

The coverings of the body unrolled themselves, and the lid of his coffin was opened by supernatural powers.[534]

Buddha also ascended bodily to the celestial regions when his mission on earth was fulfilled, and marks on the rocks of a high mountain are shown, and believed to be the last impression of his footsteps on this earth. By prayers in his name his followers expect to receive the rewards of paradise, and finally to become one with him, as he became one with the Source of Life.* Lao-Kiun, the virgin-born, he who had existed from all eternity, when his mission of benevolence was completed on earth, ascended bodily into the paradise above. Since this time he has been worshiped as a god, and splendid temples erected to his memory.[535]

Zoroaster, the founder of the religion of the ancient Persians, who was considered “ a divine messenger sent to redeem men from their evil ways,” ascended to heaven at the end of his earthly career. To this day his followers mention him with the greatest reverence, calling him “ The Immortal Zoroaster,” “ The Blessed Zoroaster,” “ The Living Star,” &c.6



xEsculapius, the Soil of God, the Saviour, after being put to death, rone from the dead. Ilis history is portrayed in the following lines of Ovid's, which arc prophecies foretelling his life and actions:

“ Once, as the sacred infant she surveyed.

The god was kindled in the raving maid;

And thus she uttered her prophetic tale:

Hail, great 1’hysician of the world ! all hail 1 Ilail, mighty infant, who in years to come Shalt heal the nations, and defraud the tomb !

Swift be thy growth, thy triumphs uneontined,

Make kingdoms thicker, and increase mankind.

Thy daring art shall animate the dead,

And draw the thunder on thy guilty head;

Then shall thou die, but from the dark abode Shalt rise victorious, and be twice a god."[536]

The Saviour Adonis or Tammuz, after being put to death, rose from the dead. The following is an account given of the rites of Tammuz or of Adonis by Julius Firmicius (who lived during the reign of Constantine):

“ On a certain night (while the ceremony of the Adonia, or religious rites in honor of Adonis, lasted), tin imago was laid upon a bed (or bier) and bewailed in doleful ditties. After they had satiated themselves with fictitious lamentations, light was brought in: then the mouths of all the mourners were anointed by the priests {with oil), upon which he, with a gentle murmur, whispered :

‘ Trust, ye Saints, your God restored.

Trust ye, in your risen Lord ;

For the pains which lie endured Our salvation have procured.’

“Literally, ‘Trust, ye communicants: the God having been saved, there shall be to us out of pain, Salvation.’ ”[537]

Upon which their sorrow was turned into joy.

Godwyn renders it:

“ Trust ye in God, for out of pains,

Salvation is come unto us."3

Dr. Prichard, in his “ Egyptian Mythologytells us that the Syrians celebrated, in the early spring, this ceremony in honor of the resurrection of Adonis. After lamentations, his restoration was commemorated with joy and festivity.*

Alons. Dupuis says:

“ The obsequies of Adonis were celebrated at Alexandria (in Egypt) with the utmost display. Ilis image was carried with great solemnity to a tomb, which served the purpose of rendering him the last honors. Before singing his return to life, there were mournful rites celebrated in honor of his suffering and his death. The large wound he had received was shown, just as the wound was shown which was made to Christ by the thrust of the spear. The feast of his resurrection was fixed at the 2 Hth of March."'

In Calmet’s “Fragments,” the resurrection of A donis is ref erred to as follows :

“In these mysteries, after the attendants had for a long time bewailed the death of this^'«st person, he was at length uudcrslo./d to he restored to life, to have experienced a resurrection; signified by the re-admission of light. On this the priest addressed the company, saying, ‘ Comfort yourselves, all ye who have been partakers of tlie mysteries of tiie deity, thus preserved: for we shall now enjoy some respite from our labors:’ to which were added these words: 'I have scaped a sad calamity, and my lot is greatly mended.’ The people answered by the invocation: ‘ Hail to the Dove ! the Restorer of Light I ’ ”5

Alexander Murray tells us that the ancient Greeks also celebrated this festival in honor of the resurrection of Adonis, in the course of which a figure of him was produced, and the ceremony of burial, with weeping and songs of wailing, gone through. After these a joyful shout was raised: “Adonis Lives and is risen again.''’3

Plutarch, in his life of Alcibiades and of Nicias, tells us that it was at the time of the celebration of the death of Adonis that the Athenian iieet set sail for its unlucky expedition to Sicily; that nothing but images of dead Adonises were to be met with in the streets, and that they were carried to the sepulchre in the midst of an immense train of women, crying and heating their breasts, and imitating in every particular the lugubrious pomp of interments. Sinister omens were drawn from it, which were only too much realized by subsequent events."

It was in an oration or address delivered to the Emperors Con- stans and Constantins that Julius Finnicius wrote concerning the rites celebrated by the heathens in commemoration of the resurrection of Adonis. In his tide of eloquence lie breaks away into indignant objurgation of the priest who officiated in those heathen mysteries, which, lie admitted, resembled the Christian sacrament in honor of the deatli and resurrection of Christ Jesus, so closely that there was really no difference between them, except that no sufficient proof had been given to the world of the resurrection of Adonis, and no divine oracle had home witness to his resurrection, [538]



nor had he shown himself alive after his death to those who wore concerned to have assurance of the fact that they might believe.

The dieine oracle, be it observed, which Julius Finnieius says had borne testimony to Christ Jesus’ resurrection, was iwne other than the answer of the god Apollo, whom the Payans worshiped at Delphos, which this writer derived from Porphyry’s books “ On the Philosophy of Oracles?"

Eusebius, the celebrated ecclesiastical historian, has also condescended to quote this claimed testimony from a Pajan oracle, as furnishing one of the most convincing proofs that could be adduced in favor of the resurrection of Christ Jesus.

“But thou at least (says he to the Pagans), listen to thine own gods, to thy oracular deities l/teinsdccs, who have borne witness, and ascribed to our Saviour (Jesus Christ) not imposture, but piety aud wisdom, and ascent into heaven.”

This was vastly obliging and liberal of the god Apollo, but, it happens awkwardly enough, that the whole work (consisting of several books) ascribed to Porphyry, in which this and other admissions equally honorable to the evidences of the Christian religion are made, was not written by Porphyry, but is altogether the pious fraud of Christian hands, who have kindly fathered the great philosopher with admissions, which, as he would certainly never have made himself, they have very charitably made for him.1

The festival in honor of the resurrection of Adonis was observed in Alexandria in Egypt—the cradle of Christianity—in the time of St. Cyril, Bishop of Alexandria (a. n. J12), and at Antioch—the ancient capital of the Creek Kings of Syria—even as late as the time of the Emperor Julian (a. i>. 301-303), whose arrival there, during the solemnity of the festival, was taken as an ill omen.3

It is most curious that the arrival of the Emperor Julian at Antioch—where the followers of Christ Jesus, it is said, were first called Christians—at that time, should be considered an ill omen. Why should it have been so ? lie was not a Christian, but a known apostate from the Christian religion, and a zealous patron of Paganism. The evidence is very conclusive ; the celebration in honor of the resurrection of Adonis had become to he known as a Christian festival, which has not been abolished even unto this day. The ceremonies held in Iloman Catholic; countries on (food Friday and on Easter Sunday, are nothing more than the festival of the death and resurrection of Adonis, as we shall presently see. [539] [540]

Even as late as the year a. d. 3S6, the resurrection of Adonis was celebrated in Judea. St. Jerome says:

“ Over Bethlehem (in the year 38G after Christ) the grove of Tammuz, that is,

of Adonis, was casting its shadow ! And in the grotto where formerly the infant Anointed (i. e., Christ Jesus) cried, the lover of Venus was being mourned.”[541] [542]

In the idolatrous worship practiced by the children of Israel was that of the worship of Adonis.

Under the designation oi" Tammuz, this god was worshiped, and had his altar even in the Temple of the Lord which was at Jerusalem. Several of the Psalms of David were parts of the liturgical service employed ill his worship; the 110th, in particular, is an account of a friendly alliance between the two gods, Jehovah and Adonis, in which Jehovah adorns Adonis for his priest, as sitting at his right hand, and promises to tight for him against his enemies. This god was worshiped at Byblis in Phoenicia with precisely the same ceremonies: the same articles of faith as to his mystical incarnation, his precious death and burial, and his glorious resurrection and ascension, and even in the very same words of religious adoration and homage which are now, with the slightest degree of variation that could well be conceived, addressed to the Christ, of the Gospel.

The prophet Ezekiel, when an exile, painted once more the scene he had so often witnessed of the Israelitish women in the Temple court bewailing the death of Tammuz.[543]

Dr. Parkhurst says, in his “ Hebrew Lexicon ”:

“ I find myself obliged to refer Tammuz, as well as the Greek and Homan Hercules, to that class of idols which were originally designed to represent ihe promised Saviour (Christ Jesus), the desire of all nations, llis other name, Adonis, is almost the very Hebrew word ‘ Our Lord,’ a well-known title of Christ.”[544]

So it seems that the ingenious and most learned orthodox Dr. Parkhurst was obliged to consider Adonis a type of “the promised Saviour (Christ Jesus), the desire of all nations.” This is a very favorite way for Christian divines to express themselves, when pushed thereto, by the striking resemblance between the Pagan, virgin-born, crucified, and resurrected gods and Christ Jesus.

If the reader is satisfied that all these things are types or symbols of what the “ real Saviour ” was to do and suffer, he is welcome



 



of Jerusalem, the Anointed was worshiped in Babylon, Basan, Galilee and Palestine.” (Son of the Man, p. 33.)

8 Ezekiel, viii. 14.

4 Quoted in Taylor’s DIegesiB, p. 168, And Ifiggins : Anacalypsie, vol. ii. p. 114.



 



to such food. The doctrine of Dr. Parkhurst and others comes with but an ill "race, however, from Homan Catholic priests, who have never ceased to suppress information when possible, and when it was impossible for them to do so, they claimed these things to be the work of the devil, in imitation of their predecessors, the Christian Fathers.

Julius Finuicius has said: “The devil has his Christs,” and docs not deny that Adonis was one. Tcrtullian and St. Justin explain all the conformity which exists between Christianity and Payanism, by asserting " that a long time before there were Christians in existence, the devil had taken pleasure to have their future mysteries and ceremonies copied by bis worshipers.”[545] [546] [547]

Osiris, the Egyptian Saviour, after being put to death, rose from the dead' and bore the title of “ The Resurrected One."'

Prof. Mahaffy, lecturer on ancient history in the University of Dublin, observes that:

“ The Resurrection and reign over an eternal kingdom, by an incarnate mediating deity born of a virgin, was a theological conception which pervaded the oldest religion of Egypt.”[548] [549]

The ancient Egyptians celebrated annnally, in early spring, about the time known in Christian countries as Easter, the resurrection and ascension of Osiris. During these mysteries the misfortunes and tragical death of the <! Saviour ” were celebrated in a species of drama, in which all the particulars were exhibited, accompanied with loud lamentations and every mark of sorrow. At this time his image was carried in a procession, covered—as were those in the temples—with black veils. On the 25th of March his resurrection from the dead was celebrated with great festivity and rejoicings.11

Alexander Murray says:

“ The worship of Osiris was universal throughout Egypt, where he was gratefully regarded as the great exemplar of self-sacrifice—in giving his life for others —as the manifestor of good, as the opener of truth, and as being full of goodness and truth. After being dead, he was restored to life."6

Mons. Dupuis says on this subject:

“The Fathers of the Church, and the writers of the Christian sect, speak frequently of these feasts, celebrated in honor of Osiris, who died and arose from the dead, and they draw a parallel with the adventurers of their Christ. Athanasius, Augustin, Theophilus, Athenagoras, Minucius Felix, Lactantius, Firmicius, as also the ancient authors who have spoken of Osiris ... all agree in the description of the universal mourning of the Egyptians at the festival, when the commemoration of that death took place. They describe the ceremonies which were practiced at his sepulchre, the tears, which were there shed during several days, and the festivities and rejoicings, which followed after that mourning, at the moment when his resurrection was announced.”1

Mr. Bon wick remarks, in liis “Egyptian Belief,” that:

“It is astonishing to find that, at least, five thousand years ago, men trusted an Osiris as the ‘Risen Saviour,’ and confidently hoped to rise, as he arose, from the grave.”2

Again he says :

“ Osiris was, unquestionably, the popular god of Egypt. .  . . Osiris was

dear to the hearts of the people. He was pre-eminenlly ‘good.’ lie was in life and death their friend. His birth, death, burial, resurrection and ascension, embraced the leading points of Egyptiau theology.” “In his efforts to do good, he encounters evil. In struggling with that, he is overcome. He is killed. The story, entered into in the account of the Osiris myth, is a circumstantial one. Osiris is buried. Ilis tomb was the object of pilgrimage for thousands of years. But he did not rest in his grave. At the end of three days, or forty, he arose again, and ascended to heaven. This is the story of his humanity.” “ As then) net as Osiris, his tomb was illuminated, as is the holy sepulchre of .Jerusalem now. Tlie mourning song, whose plaintive tones were noted by Herodotus, and has been compared to the ‘ miserere ’ of Rome, was followed, in three days, by the language of triumph.”3

Herodotus, who had been initiated into the Egyptian and Grecian “ Mysteries,” speaks thus of them:

“At Sais (in Egypt), in the sacred precinct of Minerva; behind the chapel and joining the wall, is the tomb of one whose name I consider it impious to divulge on such an occasion; and in the inclosure stand large stone obelisks, and there is a lake near, ornamented with a stone margin, formed in a circle, and in size, as appeared to me, much the same as that in Delos, which is called the circular. In this lake they perform by night the representation of that person’s adventures, which they call mysteries. On these matters, however, though accurately acquainted with the particulars of them, I must observe a discreet silence ; and respecting the sacred rites of Ceres, which the Greeks call Thesmy- phoria, although I am acquainted with them, I must observe silence except so far as is lawful for me to speak of them. ”4

Horns, son of the virgin Isis, experienced similar misfortunes. The principal features of this sacred romance are to be found in the writings of the Christian Fathers. They give us a description of the grief which was manifested at his death, and of the rejoicings at his resurrection, which are similar to those spoken of above.5



Atyss the Phrygian Saviour, was put to death, and rose again from, the dead. Various histories were given of him in various places, but all accounts terminated in the usual manner, lie was one of the ‘‘ Slain Ones ” who rose to life again on the 25th of March, or the “ Ililaria ” or primitive Easter.[550] [551]

Mithras, the Persian Saviour, and mediator between (Jod and man, was believed by the inhabitants of Persia, Asia Minor and Armenia, to have been put to death, and to hare risen again from the dead. In their mysteries, the body of a young man, apparently dead, was exhibited, which was feigned to be restored to life. By his suilerings be was believed to have worked their salvation, and on this account lie wascalled their “Saviour.” His priests watched his tomb to the midnight of the veil of the 25th of March, with loud cries, and in darkness; when all at once the lights burst forth from all parts, and the priest cried:

"Rejoice, Oh sacred Initiated, your god is risen. His death, his pains, his sufferings, hare worked our salvation."'1

Mons. Dupuis, speaking of the resurrection of this god, says:

“ It is ebielly in the religion of Mithras, . . . that we find mostly these features of analogy with the death and resurrection of Christ, and with the mysteries of the Christians. Mithras, who was also born on the 25th of December, like Christ, died as he did; and lie had his sepulchre, over which his disciples came to shed tears. During the night, the priests carried his image to a tomb, expressly prepared for him; he was laid out on a litter, like the Phoenician Adonis.

“These funeral ceremonies, like those on Good Friday (in Roman Catholic churches), were accompanied with funeral dirges and groans of the priests; after having spent some time with these expressions of feigned grief; after having lighted the sacred Jlambcau, or their paschal candle, and anointed the image with chrism or perfumes, one of them came forward and pronounced with the gravest mien these words: ‘ Be of good cheer, sacred band of Initiates, your god has risen from the dead. Ilis pains and his sufferings shall be your salvation.’ "[552]

In King's “ Gnostics and their Hemains” (Plate XL), may he seen the representation of a bronze medal, or rather disk, engraved



 



body have separated, the souls, in the third night after doatti—as soon as the shining sun ascends—coine over the Mount ISerosaiti upon the bridge Tshinavnt which loads to Guronmana, the dwelling of the good gods.” (Dunlap's Spirit lJist., p. 216, and Mysteries of Adoui, 60.)

The Ghost of Polydore says :

“ Being raised up this third day—light, Having deserted my body 1” (Euripides, Hecuba, 31, 32.)

8 Dupuis : Origin of Religions Beliefs, pp 246, 247.



in the coarsest manner, on which is to be seen a female figure, standing in the attitude of adoration, the object of which is expressed by the inscription—ortvs sal vat, “ The Rising of the Saviour ”—i. e., of Mithras

‘ ‘ This medal ” (says Mr. King), “ doubtless had accompanied the interment of some individual initiated into the Mithraic mysteries; and is certainly the most curious relie of that faith that has come under my notice.”4

Bacchus, the Saviour, son of the virgin Semele, after being put to death, also arose from the dead. During the commemoration of the ceremonies of this event the dead body of a young man was exhibited with great lamentations, in the same manner as the cases cited above, and at dawn on the 25th of March his resurrection from the dead was celebrated with great rejoicings.’ After having brought solace to the misfortunes of mankind, he, after his resurrection, ascended into heaven.*

Hercules, the Saviour, the son of Zeus by a mortal mother, was put to death, but arose from the funeral pile, and ascended into heaven in a cloud, ’mid peals of thunder. Ilis followers manifested gratitude to his memory by erecting an altar on the spot from whence he ascended.’

Memnon is put to death, but rises again to life and immortality. His mother Eos weeps tears at the deatli of her son—as Mary does for Christ Jesus—but her prayers avail to bring him back, like Adonis or Taimnuz, and Jesus, from the shadowy region, to dwell always in Olympus.*

The ancient Greeks also believed that Amphiaraus—one of their most celebrated prophets and demi-gods—rose from the dead. They even pointed to the place of his resurrection.7

Baldur, the Scandinavian Lord and Saviour, is put to death, but does not rest in his grave. lie too rises again to life and immortality-.8

When “ Baldur the Good,” the beneficent god, descended into hell, Ilela (Death) said to Ilermod (who mourned for Baldur): “ If all things in the world, both living and lifeless, weep for him, then shall he return to the zEsir (the gods).” Upon hearing this, messengers were dispatched throughout the world to beg every- [553] [554]



thing to weep in order that Baldur might be delivered from hell. All things everywhere willingly complied with this request, both men and every other living being, so that wailing was heard in all quarters.[555]

Thus we see the same myth among the northern nations. As Bnnsen says:

“The tragedy of tbe murdered and risen god is familiar to ns from the days of ancient Egypt: must it not be of equally primeval origin here?” [In Teutonic tradition.]

The ancient Scandinavians also worshiped a god called Frey, who was put to death, and rose again from the dead?

The ancient Druids celebrated, in the British Isles, in heathen times, the rites of the resurrected Bacchus, and other ceremonies, similar to the Greeks and Romans.'

Quetzalcoatle, the Mexican erneitied Savionr, after being put to death, rose from the dead. Ilis resurrection was represented in Mexican hieroglyphics, and may be seen in the Codex Borgianus.*

The Jews in Palestine celebrated their Passover on the same day that the Pagans celebrated the resurrection of their gods.

Besides the resurrected gods mentioned in this chapter, who were believed in for centuries before the time assigned for the birth of Christ Jesus, many others might be named, as we shall see in our chapter oil “ Explanation.” In the words of Dunbar T. Heath :

“ We find men taught everywhere, from Southern Arabia to Greece, by hundreds of symbolisms, the birth, death, and resurrection of deities, and a resurrection too, apparently after the second day, i. e., on the third.”1

And now, to conclude all, another god is said to have been born on the same day° as these Pagan deities ; he is crucified and buried, and on the same day’ rises again from the dead. Christians of Europe and America celebrate annually the resurrection of their



 



Origin of Religious Belief, pp. 244, 255.)

A very long aud terrible schism took place in the Christian Chnrch upon the question whether Easter, the day of the resurrection, was to be celebrated on the l lih day of the first month, after the Jewish custom, or on the Lord's day afterward; and it was at last decided in favor of the Lord's day. (Sec Biggins: Anacalypsis, vol. ii. p. 90, and Chambers’s Encyclopaedia, art. “ Easter.”)

The day npon which Easter should be celebrated was not settled uutil tbe Council of Nice. (Sec Euseb. Lire of Constantine, lib. 3, ch. xriL Also, Socrates’ Ecc). Hist. lib. 1, ch. vi.)



Saviour in almost the identical manner in which the Pagans celebrated the resurrection of their Saviours, centuries before the God of the Christians is said to have been born. In Roman Catholic churches, in Catholic countries, the body of a young man is laid on a bier, and placed before the altar; the wound in his side is to be seen, and his death is bewailed in mournful dirges, and the verse, Gloria Patri, is discontinued in the mass. All the images in the churches and the altar are covered with black, and the priest and attendants are robed in black ; nearly all lights are put out, and the windows are darkened. This is the “ Agonie,” the “ Miserere,” the “ Good Friday ” mass. On Easter Sunday' all the drapery has disappeared ; the church is illuminated, and rejoicing, in place of sorrow, is manifest. The Easter hymns partake of the following expression :

“ Rejoice, Oh sacred Initiated, your Qod is risen. His death, his pains, his sufferings, hare worked our salvation.”

Ccdrenus (a celebrated Byzantine writer), speaking of the 25th of March, says:

“ The first day of the first month, is the first of the month Nisan ; it corresponds to tlie 25th of March of the Romans, and the Phanienot of the Egyptians. On that day Gabriel saluted Mary, in order to make her conceive the Saviour. I observe that it is the same month, Phamenoi, that Osiris gave fecundity to Isis, according to the Egyptian theology. On the very same day, our God Saviour (Christ Jesus), after the termination of his career, arose from the dead; that is, what our forefathers called the Pass-over, or the passage of the Lord. It is also on the same day, that our ancient theologians have fixed his return, or hif second advent.”2

TVTe have seen, then, that a festival celebrating the resurrection of their several gods was annually held among the Pagans, before the time of Christ Jesus, and that it was almost universal. That it dates to a period of great antiquity is very certain. The adventures of these incarnate gods, exposed in their infancy, put to death, and rising again from the grave to life and immortality, were acted on the Deisuls and in the sacred theatres of the ancient Pagans,3 just as the “Passion Play” is acted to-day.

Eusebius relates a tale to the effect that, at one time, the Chris-



 



deavored to give a Christian significance to such of the rites as could not be rooted out; and in this case the conversion was practically easy.” (Chambers's Encyclo., art. “ Easter.”)

3   Quoted in Dupuis: Origin of Religious Belief, p, 244.

8 See Higgins : Anacalypsis, vol. ii. p. 840.



 



* Anacalypsie, ii. 59.
 
tians were about to celebrate “ the solemn vigils of Easter,” when, to their dismay, they found that oil was wanted. .Narcissus, Bishop of Jerusalem, who was among the number, “ commanded that such as had charge of the lights, speedily to bring unto him water, drawn up out of the next well.” This water Narcissus, “by the wonderful power of God,” changed into oil, and the celebration was continued.[556]

This tells the whole story. Here we see the oil—which the Pagans had in their ceremonies, and with which the priests anointed the lips of the Initiates—and the lights, which were suddenly lighted when the god was feigned to have risen from the dead.

With her usual policy, the Christian Church endeavored to give a Christian significance to the rites borrowed from Paganism, and in this case, as in many others, the conversion was particularly easy.

In the earliest times, the Christians did not celebrate the resurrection of their Lord from the grave. They made the Jewish Passovet their chief festival, celebrating it on the same day as the Jews, the 1-ttli of Nisan, no matter in what part of the week that day might fall. Believing, according to the tradition, that Jesus on the eve of his death had eaten the Passover with his disciples, they regarded such a solemnity as a commemoration of the Supper and not as a memorial of the liesnrrection. But in proportion as Christianity more and more separated itself from Judaism and imbibed paganism, this way of looking at the matter became less easy. /V. new tradition gained currency among the Roman Christians to the effect that Jesus before his death had not eaten the Passover, but had died on the very day of the Passover, thus substituting himself for the Paschal Lamb. The great Christian festival was then made the Resurrection of Jesus, and was celebrated on the first pagan holiday—Sun-day—after the Passover.

This Easter celebration was observed in China, and called a “Festival of Gratitude to Tien.”4 From there it extended over the then known world to the extreme West.

The ancient Pagan inhabitants of Europe celebrated annually this same feast, which is yet continued over all the Christian world. This festival began with a week’s indulgence in all kinds of sports, called the carnc-vale, or the taking a farewell to animal food, because it was followed by a fast of forty days. This was in honor of the Saxon goddess Ostrt or Eostre of the Germans, whence our Easter?



The most characteristic Easter rite, and the one most, widely diffused, is the use of Easter eggs. They are usually stained of various colors with dye-woods or herbs, and people mutually make presents of them ; sometimes they are kept as amulets, sometimes eaten. Now, “ dyed eggs were sacred Easter offerings in Egypt;"' the ancient Persians, “ when they kept the festival of the solar new year (in March), mutually presented each other with colored eggs;”[557] [558] [559] “ the Jews used eggs in the feast of the Passover;” and the custom prevailed in Western countries.8

The stories of the resurrection written by the Gospel narrators are altogether different. This is owing to the fact that the story, as related by one, was written to correct the mistakes and to endeavor to reconcile with common sense the absurdities of the other. For instance, the “ Matthew ” narrator says : “ And when they saw him (after he had risen from the dead) they worshiped him ; but some doubted"'

To leave the question where this writer leaves it would be fatal. In such a case there must be no doubt. Therefore, the "Mark ” narrator makes Jesus appear three times, under such circumstances as to render a mistake next to impossible, and to silence the most obstinate skepticism. He is first made to appear to Mary Magdalene, who was convinced that it was Jesus, because she went and toid the disciples that he had risen, and that she had seen him. The}7—notwithstanding that Jesus had foretold tlwm of his resurrection"—disbelieved, nor could they be convinced until he appeared to them. They in tnrn told it to the other disciples, who were also skeptical; and, that they might be convinced, Jesus also appeared to them as they sat at meat, when he upbraided them for their unbelief.

This story is much improved in the hands of the “Marrk" narrator, but, in the anxiety to make a clear case, it is overdone, as often happens when the objeet is to remedy or correct an oversight or mistake previously made. In relating that the disciples doubted the words of Mary Magdalene, lie had probably forgotten Jesus had promised them that, he should rise, for, if he had told them this, why did they doubt t

Neither the “ Matthew ” nor the “ Mark ” narrator says in what way Jesus made his appearance—whether it was in the body or only in the spirit. If in the latter, it would be fatal to the whole theory





 



4     Matthew, xxviii, 17.

6 Sec xii. 40 ; xvi. 21 ; Mark, ix. 31; xiv. 23 > John, 11.19.



of the resurrection, as it is a material resurrection that Christianity taught—just like their neighbors the Persians—and not a spiritual.[560]

To put this disputed question in its true light, and to silence the objections which must naturally have arisen against it, was the object which the “ Luke ” narrator had in view. He says that when Jesns appeared and spoke to the disciples they were afraid: “ But they were terrified and affrighted, and supposed they had seen a spirit.’” Jesus then—to show that he was not a spirit— showed the wounds in his hands and feet. “ And they gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat before them?" After this, who is there that can doubt? but, if the fish and honeycomb story was true, why did the “ Matthew " and “ Mark ” narrators fail to mention it ?

The “ Luke ” narrator, like his predecessors, had also overdone the matter, and instead of convincing the skeptical, he only excited their ridicule.

The “ John ” narrator now comes, and endeavors to set matters right. He does not omit entirely the story of Jesus eating fislg/br that would not do, after there had been so much said about it. He might leave it to be inferred that the “Luke” narrator made a mistake, so he modifies the story and omits the ridiculous part. The scene is laid on the shores of the Sea of Tiberias. Under the direction of Jesus, Peter drew his net to land, full of fish. “Jesus said unto them : Come and dine. And none of the disciples durst ask him, Who art thou ? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.”*

It does not appear from this account that Jesus ate the fish at all. He took the fish and gave to the disciples; the inference is that they were the ones that ate. In the “ Luke ” narrator's account, the statement is reversed; the disciples gave the fish to Jesus, and he ate. The “ John ” narrator has taken out of the story that which was absurd, but he leaves us to infer that the “ Luke ” narrator was careless in stating the account of what took place. If we leave out of the “ Luke ” narrator’s account the part that relates to the fish and honeycomb, he fails to prove what it really



 



saved us, being first a spirit, was made flesh, and so called ns : even so we also in this fles\y shall receive the reward {0/ heaven). (II. Cor* iuthians, ch. iv. Apoc. See also the Christian Creed: “I believe in the resurrection of the body.")

*    Luke, xxlv. 37.

*    Luke, xxiv. 42, 43.       * John, xxi. 12,13.



was which appeared to the disciples, as it seems from this that the disciples could not be convinced that Jesus was not a spirit until he had actually eaten something.

How, if the eating part is struck out—which the “ John ” narrator does, and which, no doubt, the ridicule cast upon it drove him to do—the “ Luk.e ’’ narrator leaves the question Just where he found it. It was the business of the “ John ” narrator to attempt to leave it elean, and put an end to all cavil.

Jesus appeared to the disciples when they assembled at Jerusalem. “ And when he had so said, he shewed unto them his hands and his side.”' They were satisfied, and no doubts were expressed. But Thomas was not present, and when he was told by the brethren that Jesus had appeared to them, he refused to believe; nor would lie, “ Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.”" How, if Thomas could be convinced, with all his doubts, it would be foolish after that to deny that Jesus was not in the body when he appeared to his disciples.

After eight days Jesus again appears, for no other purpose—as it would seem—but to convince the doubting disciple Thomas. Then said he to Thomas: “ Beach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side ; and be not faithless, but believing.”" This convinced Thomas, and he exclaimed : “My Lord and my God.” After this evidence, if there were still unbelievers, they were even more skeptical than Thomas himself. We should be at .a loss to understand why the writers of the first three Gospels entirely omitted the story of Thomas, if we were not aware that when the “ John ” narrator wrote the state of the public mind was such that proof of the most unquestionable character was demanded that Christ Jesus had risen in the body. The “ John ” narrator selected a person who claimed he was hard to convince, and if the evidence was such as to satisfy him, it ought to satisfy the balance of the world.4

The first that we knew of the fourth Gospel—attributed to John—is from the writings of Irenmis (a. d. 177-202), and the evidence is that he is the author of it.'' That controversies were rife in his day concerning the resurrection of Jesus, is very evident from other sources. We find that at this time the resurrection of



 



tion, lieber's Christ of Paul ; Scott’s English Life of Jesus; and Greg’s Creed of Christendom.

* See the Chapter xxsviii.



the dead (according to the accounts of the Christian forgers) was very far from being esteemed an uncommon event; that the miracle was frequently performed on necessary occasions by great fasting and the joint supplication of the church of the place, and that the persons thus restored by their prayers had lived afterwards among them many years. At such a period, when faith could boast of so many wonderful victories over death, it seems difficult to account for the skepticism of those philosophers, who still rejected and derided the doctrine of the resurrection. A noble Grecian had rested on this important ground the whole controversy, and promised Theophilus, bishop of Antioch, that if he could be gratified by the sight of a single person who had been actually raised from the dead, he would immediately embrace the Christian religion.

“ It is somewhat remarkable,” says Gibbon, the historian, from whom we take the above, “ that the prelate of the first Eastern Church, however anxious for the conversion of his friend, thought proper to decline this fair and reasonable challenge.”[561]

This Christian saint, Irenaeus, had invented many stories of others being raised from the dead, for the purpose of attempting to strengthen the belief in the resurrection of Jesus. In the words of the Rev. Jeremiah Jones:

" Such pious frauds were very common among Christians even in the first three centuries ; and a forgery of this nature, with the view above-mentioned, seems natural and probable.”

One of these ‘'pious frauds” is the “ Gospel of Nicodemus the Disciple, concerning the Sufferings and Resurrection of our Master and Saviour Jesus Christ.”                                      Although attributed to

Nicodemus, a disciple of Jesus, it has been shown to be a forgery, written towards the close of the second century—during the time of Irenaeus, the well-known pious forger. In this book we find the following:

“And now hear me a little. We all know the blessed Simeon, the high- priest, who took Jesus when an infant into his arms in the temple. This same Simeon had two sons of his own, and we were all present at their death arid f uneral. Go therefore and see their tombs, for these are open, and ttiey are risen ; and behold, they are in the city of Arimatluea, spending their time together in offices of devotion.”’

The purpose of this story is very evident. Some “ zealous believer,” observing the appeals for proof of the resurrection, wishing to make it appear that resurrections from the dead were



 



1       Nicodemus, Apoc. ch. xil.



common occurrences, invented this story towards the close of the second century, and fathered it upon Nicodemus.

We shall speak, anon, more fully on the subject of the frauds of the early Christians, the “ lying and deceiving/br the came of Christ,” which is carried on even to the present day.

As President Cheney of Bates College has lately remarked, “ The resurrection is the doctrine of Christianity and the foundation of the entire system”' but outside of the four spurious gospels this greatest of all recorded miracles is hardly mentioned. “We have epistles from Peter, James, John, and Jude—all of whom are said by the evangelists to have seen Jesus after he rose from the dead, in none of which epistles is the fact of the resurrection even stated, much less that Jesus was seen by the writer after his resurrection.’”[562]

Many of the early Christian sects denied the resurrection of Christ Jesus, but taught that he will rise, when there shall be a general resurrection.

No actual representation of the resurrection of the Christian’s Saviour has yet been found among the monuments of early Christianity. The earliest representation of this event that has been found is an ivory carving, and belongs to the ffth or sixth century."



CHAPTER XXIY.

THE SECOND COMING OF CUEIST JESUS, AND THE MILLENNIUM.

The second coming of Christ Jesus is clearly tauglit in the canonical, as well as in the apocryphal, books of the New Testament. Paul teaches, or is made to teach it,[563] in the following words:

" If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; Then we which are alive and remain shall bo caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”[564]

lie further tolls the Thcssalonians to “abstain from all appearance of evil,” and to “be preserved blameless unto the coming of our Lord Jesus Christ.

Janies,‘ in his epistle to the brethren, tells them not to bo in too great a hurry for the coming of their Lord, but to “be patient” and wait for the “ coming of the Lord,” as the “ husbandman waiteth for the precious fruit of the earth.” Rut still he assures them that “ the coming of the Lord drawetli nigh.”[565] [566] [567] [568]

Peter, in his first epistle, tells his brethren that “ the end of all things is at hand,”' and that when the “ chief shepherd ” does appear, they “shall receive a crown of glory that fadetli not away.”[569]

John, in his first epistle, tells the Christian community to “ abide



 



we have, in this epistle of James, another pseudonymous writing which appeared after the time that James must have lived. (See The Bible of To-Day, p. 225.)

•     James, v. 7, 8.

•     I. Peter, iv. 7.

71. Peter, v. 7. This Epistle is not authentic. (See The Bible of To-Day, pp. 226, 227, 228.)



* Rev. xxii. 20.

6  Matt. xvi. 27, 28. 4 Ibid. xxiv. 3.

7  Ibid xxlv. 31-36.
 
in him” (Christ), so that, “ when he shall appear, we may have confidence, and not be ashamed before him.”1

He further says:

“Behold, now are we the sons of God, and it doth not yet appear what we shall be. hut we know that, when, he shall appear, we shall he like him, for we shall see him as he is.”3

According to the writer of the book of “ The Acts,” when Jesus ascended into heaven, the Apostles stood looking up towards heaven, where he had gone, and while thus engaged : “ behold, two men stood by them (dressed) in white apparel,” who said unto them :

“ Yc men of Galilee, why stand ye gazing up into heaven ? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go (up) into heaven.”[570] [571]

The one great object which the writer of the book of Kevela- tions wished to present to view, was “ the second coming of Christ This writer, who seems to have been anxious for that time, which was “ surely ” to come “ quickly; ” ends his book by saying : “ Even so, come Lord Jesus.”*

The two men, dressed in white apparel, who had told the Apostles that Jesus should “ come again,” were not the only persons whom they looked to for authority. lie himself (according

to the Gospel) had told them so :

“ The Son of man shall come (again) in the glory of his Father with his angels.”

And, as if to impress upon their minds that his second coming should not be at a distant day, he further said:

“Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.”*

This, surely, is very explicit, but it is not the only time he speaks of his second advent. When foretelling the destruction of the temple, his disciples came unto him, saying:

“Tell us when shall these things be, and what shall be the sign of thy coming ? ”•

His answer to this is very plain:

“Verily I say unto you, this generation shall not pass tiUaU these things be fulfilled (i. e., the destruction of the temple and his second coming), but of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”7


In the second Epistle attributed to Peter, which was written after that generation had passed away,' there had begun to be some impatience manifest among the believers, on account of the long delay of Christ Jesus’ second coming. “ Where is the promise of his coming ? ’’ say they, “ for since the fathers fell asleep all things continue as they were from the beginning of the creation.’” In attempting to smoothe over matters, this writer says : “ There shall come in the last days scoffers, saying : [572] [573] Where is the promise of his coming?’” to which he replies by telling them that they were ignorant of all the ways of the Lord, and that: “ One day is with the Lord as a thousand years, and a thousand years as one day.” lie further says : “The Lord is not slack concerning his promise and that “ the day of the Lord will come.” This coming is to be “as a thief in the night,” that is, when they least expect it.”

No wonder there should have been scoffers—as this winter calls them—the generation which was not to have passed away before his coming, had passed away; all those who stood there had been dead many years; the sun had not yet been darkened ; the stars were still in the heavens, and the moon still continued to reflect light. None of the predictions had yet been fulfilled.

Some of the early Christian Lathers have tried to account for the words of Jesus, where he says: “ Verily I say unto you, there l>e some standing here which shall not taste of death, till they see the Son of man coming in his kingdom,” by saying that lie referred to John only, and that that Apostle was not dead, but sleeping. This fictitious story is related by Saint Augustin, “ from the report,” as he says, “ of credible persons,” and is to the cilect that:

“ At Ephesus, where St. John the Apostle lay buried, he was not believed to be dead, but to be sleeping only in the grace, which he had provided for himself till our Saviour’s second coming: in proof of which, they affirm, that the earth, under which he lay, was seen to heave up and down perpetually, in conformity to the motion of his body, in the act of breathing.”'1

This story clearly illustrates the stupid credulity and superstition of the primitive age of the church, and the faculty of imposing any fictions upon the people, which their leaders saw fit to inculcate.

The doctrine of the millennium designates a certain period in the history of the world, lasting for a long, indefinite space (vaguely a thousand years, as the word “ millennium ” implies) during which the kingdom of Christ Jesus will be visibly established on the earth. The idea undoubtedly originated proximately in the Messianic expectation of the Jews (as Jesus did not sit on the throne of David and become an earthly ruler, it must be that he is coming again for this purpose), but more remotely in the Pagan doctrine of the final triumph of the several “ Christs ” over their adversaries.

In the first century of the Church, millenarianism was a lohis? pered belief, to which the book of Daniel, and more particularly the predictions of the Apocalypse1 gave an apostolical authority, but, when the church imbibed Paganism, their belief on this subject lent it a more vivid coloring and imagery.

The unanimity which the early Christian teachers exhibit in regard to millenarianism, proves how strongly it had laid hold of the imagination of the Church, to which, in this early stage, immortality and future rewards were to a great extent things of this world as yet. Not only did Cerinthus, but even the orthodox doctors— such as Papias (Bishop of Ilierapolis), Iren mu s, Justin Martyr and others—delighted themselves with dreams of the glory and magnificence of the millennial kingdom. Papias, in his collection of traditional sayings of Christ Jesus, indulges in the most monstrous representations of the re-building of Jerusalem, and the colossal vines and grapes of the millennial reign.

According to the general opinion, the millennium was to be preceded by great calamities, after which the Messiah, Christ Jesus, would appear, and would bind Satan for a thousand years, annihilate the godless heathen, or make them slaves of the believers, overturn the Homan empire, from the ruins of which a new order of things would spring forth, in which “ the dead in Christ” would rise, and along with the surviving saints enjoy an incomparable felicity in the city of the “ New Jerusalem.” Finally, all nations would bend their knee to him, and acknowledge him only to be the Christ—his religion would reign supreme. This is the “ Golden Age ” of the future, which all nations of antiquity believed in and looked forward to.

We will first turn to India, and shall there find that the Hindoos believed their “ Saviour,” or “ Preserver” Vishnu, who appeared in mortal form as Crishna, is to come again in the latter days. Their sacred books declare that in the last days, when the fixed stars have all apparently returned to the point whence they started, at the beginning of all things, in the month Scorpio, Vishnu will appear among mortals, in the form of an armed warrior, riding a winged white horsed In one hand he will carry a [574]



scimitar, “blazing like a comet,” to destroy all the impure who shall then dwell on the face of the earth. In the other hand he will carry a large shining ring, to signify that the great circle of Yugaa (ages) is completed, and that the end has come. At his approach the sun and moon will he darkened, the earth will tremble, and the stars fall from the firmament

The Buddhists believe that Buddha has repeatedly assumed a human form to facilitate the reunion of men with his own universal soul, so they believe that “ in the latter days ” he will come again. Their sacred books predict this coming, and relate that his mission will be to restore the world to order and happiness.’ This is exactly the Christian idea of the millennium.

The Chinese also believe that “ in the latter days ” there is to be a millennium upon earth. Their five sacred volumes are full of prophesies concerning this .“Golden Age of the Future.” It is the universal belief among them that a “ Divine Man ” will establish himself on earth, and everywhere restore peace and happiness.’

The ancient Persians believed that in the last days, there would be a millennium on earth, when the religion of Zoroaster would be accepted by all mankind. The Parsees of to-day, who are the remnants of the once mighty Persians, have a tradition that a holy personage is waiting in a region called Kanguedez, for a summons from the Ized Serosch, who in the last days will bring him to Persia, to restore the ancient dominion of that country, and spread the religion of Zoroaster over the whole earth.4

The Rev. Joseph B. Gross, in his “Heathen Religi

[Prometheus]

CHAPTER XXVIII.

CHRIST CRISHNA AND CnRIST JESUS COMPARED.

Believing and affirming, that the mythological portion of the history of Jesus of Nazareth, contained in the books forming the Canon of the New Testament, is nothing more or less than a copy of the mythological histories of the Hindoo Saviour Crishna, and the Buddhist Saviour Buddha,[700] [701] with a mixture of mythology borrowed from the Persians and other nations, we shall in this and the chapter following, compare the histories of these Christs, side by side with that of Christ Jesus, the Christian Saviour.

In comparing the history of Crishna with that of Jesus, we have the following remarkable parallels :



1.   “ Crishna was born of a chaste virgin, called JJevaki, who was selected by tiro Lord for this purpose on account of her purity.”[702]

2.    A chorus of Devatas celebrated

with song the praise of Devaki, exclaiming:  “In the delivery of this

favored woman all nature shall have cause to exult.”J

3.   The birth of Crishna was announced in the heavens by Ms star.[703]

1.   Jesus was born of a chaste virgin, called Mary, who was selected by the Lord for this purpose, on account of her purity.[704] [705]

2.    The angel of the Lord saluted

Mary, and said:     “Hail Mary! the

Lord is with you, you are blessed above all women, . . . for thou hast found favor with the Lord.”5

3.   The birth of Jesus was announced iu the heavens by his star.'1



 



of this method is itself conclusive proof of the looseness and flexibility of the materials of which the cumbrous mythology of the Hindu epic poems is composed.” (Cox : Aryan Mythology, voi. ii. p. 130.) These words apply very forcibly to the history of Christ Jesus. He being attributed with qualities and powers belonging to the deities of the heathen is a mere device by which his devotees sought to supersede the more ancient gods.

2     See ch. xii.

3     See The Gospel of Mary, Apoc., ch. vii.

4     Hist. Iiindostan, vol. ii. p. 329.

6     Mary, Apoc., vii. Luke, i. 23-30.

• Hist. Hindostan, vol. ii. pp. 317 and 338.

1 Matt. ii. 2.

4.     On the morn of Crislina’s birth, “ the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth;” “the spirits and nymphs of heaven danced and sang,” and “the clouds omitted low pleasing sounds.”[706]

5.     Crishnu, though royally descended, was actually born in a state the most abject and humiliating, having been brought into the world in a cave.1

0. “ The moment Crishna was born, the whole cave was splendidly illuminated, and the countenances of his father and his mother emitted rays of glory.”[707] [708]

7.     “Soon after Crishna’s mother was delivered of him, and while she was weeping over him and lamenting hie unhappy destiny, the compassionate infant assumed the power of speech, and soothed and comforted his afflicted parent.”1

8.     The divine child—Crishna—was recognized, and adored by cowherds, who prostrated themselves before the heaven-born child.’

9.     Crishna was received with divine honors, and presented with gifts of sandal-wood and perfumes.[709] [710] [711] [712]

10.     “ Soon after the birth of Crishna, the holy Indian prophet Nared, hearing of the fame of the infant Crishna, pays him a visit at Gokul, examines the stars, and declares him to be of celestial descent.”13

11.     Crishna was born at a time when Nanda—his foster-father—was away from home, having come to the city to

• pay his tax or yearly tribute, to the king.16

4.  When Jesus was born, the angels of heaven sang with joy, and from the clouds there came pleasing sounds.’

5.   “ The birth of Jesus, the King of Israel, took place under circumstances of extreme indigence; and the place of his nativity, according to the united voice of the ancients, and of oriental travelers, was in a cave.”1

0. The moment Jesus was born, “ there was a great light in the cave, so that the eyes of Joseph and the midwife could not bear it.6”

7.   “ Jesus spake even when he was in his cradle, and said to his mother: ‘JIary, I am Jesus, the Son of God, that Word which thou didst bring forth according to the declaration of the Angel Gabriel unto thee,and my Father hath sent me for the salvation of the world. ’ ”[713]

8.   The divine child—Jesus—was recognized, and adored by shepherds, who prostrated themselves before the heaven-born child.10

9.   Jesus was received with divine honors, and presented with gifts of frankincense and myrrh.16

10.   “ Now when Jesus was born in Bethlehem of Judea, behold, there came wise men from the East, saying: Where is he that is born King of the Jews, for we have seen his star in the East and have come to worship him.”14

11.   Jesus was bom at a time when Joseph—his foster-father—was away from home, having come to the city to pay his tax or t ribute to the governor. >•



 



9      See ch. xv.

?» Luke, ii. S-10.

11    See Oriental Religions, p. 500, and Inman'i Ancient Faiths, vol. ii. p. 353.

77 Matt. ii. 2.

71 Hist, nindostan, vol. ii. p. 317.

74 Matt., ii. 1, 2.

76 Vishnu Purana, bk. v. ch. ill.

74 Luke, ii. 1-17.

12.      Crislma, although born in a state the most abject and humiliating, was of royal descent.[714] [715]

13. Crishna’s father was warned by i “heavenly voice,” to “fly with the child to Gacool, across the river Jumna,” as the reigning monarch sought his life.[716]

14.  The ruler of the country in which Crishna was born, having been informed of the birth of the divine child, sought to destroy him. For this purpose, he ordered ‘ ‘ the massacre in all his states, of all the children of the male sex, born during the night of the birth of Crislma.”[717]

15.  “ Mathura (pronounced Mattra), was the city in which Crishna was born, where his most extraordinary miracles were performed, and which continues at this day the place where his name and Avatar are held in the most sacred veneration of any province in Iliudostan.”[718]

16. Crislma was preceded by Rama, who was horn a short time before him, and whose life was sought by Kansa, the ruling monarch, at the time he attempted to destroy the infant Crishna.[719]

17.   Crishna, being brought up among shepherds, wanted the advantage of a preceptor to teach him the sciences. Afterwards, when he went to Mathura, a tutor, profoundly learned, was obtained for him ; but, in a very short time, he became such a scholar as utterly to astonish and perplex his master with a variety of the most intricate questions in Sanscrit science.[720]

12. Jesus, although born in a state the most abject and humiliating, was of royal descent.[721]

13.  Jesus’ father was warned “in a dream” to “take the young child and his mother, and flee into Egypt,” as the reigning monarch sought his life.[722]

14. The ruler of the country in which Jesus was born, having been informed of the birth of the divine child, sought to destroy him. For this purpose, he ordered “all the children that were in Bethlehem, and in all the coasts thereof,” to be slain.[723]

15. Matarea, near Hermopolis, in Egypt, is said to have been the place where Jesus resided during his absence from the land of Judea. At this place he is reported to have wrought many miracles.8

16. Jesus was preceded by John the “divine herald,” who was born a short time before him, and whose life was sought by Herod, the ruling monarch, at the time lie attempted to destroy the infaut Jesus.[724]

17.  Jesus was sent to Zaccheus the schoolmaster, who wrote out an alphabet for him, and bade him say Aleph. “Then the Lord Jesus said to him, Tell me first the meaning of the letter Aleph, and then I will pronounce Beth, ami when the master threatened to whip him, the Lord Jesus explained to him the meaning of the letters Aleph and Beth; also which where the straight figures of the letters, which the oblique, and what letters had



 



Egypt, vol. i. p. 126, in nist. Hindostan, vol. ii. p. 318.

* nist. Hindostan, vol. ii. p. 316.

10    “ Elizabeth, hearing that her son John was about to be searched for (by Herod), look him and went up into the mountains, and looked around for a place to hide him. . . . But Herod made search after John, and sent servants to Zacharias,” <fcc. (Proievangelion, Apoc. ch. xvi.)

11     Hist. Hindostan. vol. ii. p. 321.



18.    “At a certain time, Crishna, lakiDg a walk with the other cowherds, they chose him their King, and every one had his place assigned him under the new King.”[725] [726]

19.    Some of Crishna’s play-fellows were stung by a serpent, and he, filled with compassion at their untimely fate, “and casting upon them an eye of divine mercy, they immediately rose,” and were restored.[727]

20.    Crishna’s companions, with some calves, were stolen, and hid in a cave, whereupon Crishna, “by his power, created other calves and boys, in all things, perfect resemblances of the others.”8

21.    “ One of the first miracles performed by Crishna, when mature, was the curing of a leper.”8

22.    A poor cripple, or lame woman, came, with “a vessel filled with spices, sweet-scented oils, sandal-wood,saffron, civet, and other perfumes, and made a Certain sign on his (Crishna’s) forehead, casting the rest upon his head.”11’

22. Crishna was crucified, and he is represented with arms extended, hanging on a cross.12

24.    At the time of the death of Crishna, there came calamities and bad omens of every kind. A black circle surrounded the moon, and the sun was darkened at noon-dtiy ; the sky rained fire and ashes ; flames burned dusky and livid; demons committed depreda- double figures; which had points, and which had none ; why one letter went before another; and many other things he began to tell him and explain, of which the master himself hail never heard, nor read in any book.”1

18.    “In the month Adar, Jesus

gathered together the boys, and ranked them as though he had been a King. . .  . And if any one happened to

pass by, they took him by force, and said. Come hither, and worship the King.”[728]

19.   When Jesus was at play, a boy W'as stung by a serpent, “ and he (Jesus) touched the boy with his hand,” and he was restored to his former health.[729] [730] [731]

20.   Jesus' companions, who had hid themselves in a furnace, were turned into kids, whereupon Jesus said: “ Come hither, O boys, that we may go and play; and immediately the kids wereehunged iuto the shape of boys.”’

21.     One of the first miracles performed hi- Jesus, when mature, was the curing of a leper.*

22.   “Now, when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.”11

23.   Jesus was crucified, and he is represented with arms extended, hanging on a cross.

24.   At the time of the death of Jesus, there came calamities of many kinds. The veil of the temple was rent in twain from the top to the bottom, the sun was darkened from the sixth to the ninth hour, ami the graves were opened, and many bodies of the



 



7 Infancy. Apoc., ch. xvii.

*    Hist. Hindostan, vol. ii. p. 319, and ch. xxvii. ihitt work.

•      Matthew, viii. 2.

18 Hist, lliudostan, /ol. ii. p. 320.

14 Matt. xxvi. 6 7.

** See ch. xx.

(ions on earth ; at sunrise and sunset, thousands of figures were seen skirmishing in the air; spirits were to he seen on all sides.[732]

25.   Crishna was pierced with an arrow.[733] [734]

26.   Crishna said to the hunter who shot him: “Go, hunter, through my favor, to heaven, the abode of the gods. ”[735]

27.    Crishna descended into hell.’

28.   Crishna, after being put to death, rose again from the dead.[736]

29.   Crishna ascended bodily into heaven, and man}' persons witnessed his ascent.[737]

80.   Crislma is to come again on earth in the latter days, lie will appear among mortals as an armed warrior, riding a white horse. At his approach the sun and moon will be darkened, the earth will tremble, and the stars fall from the firmament.[738]

81.   Crishna is to be judge of the dead at the last day.[739]

82.   Crishna is the creator of all things visible and invisible; “all this universe came into being through him, the eternal maker."n

83.   Crishna is Alpha and Omega, “the beginning, the middle, and the end of all things.”19

34.   Crishna, when on earth, was in constant strife against the evil spirit.21 He surmounts extraordinary dangers, strews his way with miracles, raising the dead, healing the sick, restoring the maimed, the deaf and the blind, every- saints which slept arsse and came out of their graves,[740]

25.    Jesus was pierced with a spear

26.   Jesus said to one of the malefactors who was crucified with him : “ Verily I say unto thee, this day shalt thou be with me in paradise.”[741] [742]

27.    Jesus descended into hell.[743]

28.   Jesus, after being put to death, rose again from the dead.[744]

29.   Jesus ascended bodily into heaven, and many persons witnessed his ascent.[745]

80.   Jesus is to come again on earth in the latter days. He will appear among mortals as an armed warrior, riding a white horse. At his approach, the sun and moon will be darkened, the earth will tremble, and the stars fall from the firmament.[746]

81.   Jesus is to be judge of the dead at the last day.[747] [748]

82.   Jesus is the creator of all things visible and invisible; “all this universe came into being through him, the eternal maker.’’18

33.   Jesus is Alpha and Omega, the beginning, the middle, and the cud of all things.20

34.   Jesus, when on earth, was in constant strife against the evil spirit.22 He surmounts extraordinary dangers, strews his way with miracles, raising the dead, healing the sink, restoring the maimed, the deaf and the blind,



 



18     John, i. 3. I. Cor. viii. 6. Eph. iii. 9.

19     See Geeta, lec. x. p. 85.

20     Rev. i. 8,11; xxii. 13 ; xxi. 6.

21    He is described as a superhuman organ of light, to whom the superhuman organ of darkness, the evil serpent, was opposed. He is represented “ bruising the head of the serpent,” and standing upon him. (See illustrations in vol. i. Asiatic Researches: vol. ii. Higgins' Anacalypsis ; Calmet’s Fragments, and other works illustrating Hindoo Mythology.)

22    Jesus, “ the Sun of Righteousness,” is also described as a superhuman organ of light, opposed by Satan, “ the old serpent.” He is claimed to have been the seed of the woman who should “ bruise the head of the serpent.” (Genesis, iii. 15.) where supporting the weak against the strong, the oppressed against the powerful. The people crowded his way, and adored him as n God.[749] [750] [751] [752]

35.    Crislma had a beloved disciple —Arjuna.*

36.    Crishna was transfigured before his disciple Arjuna. “All in an instant, with a thousand suns, blazing with dazzling luster, so beheld lie the glories of the universe collected in the one person of the God of Gods.”[753]

Arjuna bows his head at this vision, and folding his hands in reverence, says :

“ Now that I see thee as thou really art, I thrill with terror I Mercy 1 Lord of Lords, once more display to me thy human form, thou habitation of the universe,”6

37.    Crishna was “the meekest and best tempered of beings.” “lie preached very nobly indeed, and sublimely.” “lie was pure and chaste in reality,”[754] and, as a lesson of humility, “ he even condescended to wash the feet of the Brahmins.”[755]

38.    “ Crishna is the very Supreme Brahma, though it lie a mystery how the Supreme should assume the form of a man.”[756] [757]

39.   Crishna is the second person in the Hindoo Trinity.[758] everywhere supporting the weak against the strong, the oppressed against the powerful. The people crowded his way and adored him as a God.[759]

35.    Jesus had a beloved disciple —John.1

36.    And after six days, Jesus taketh Peter, James, and John his brother, and briugeth them up into a high mouutaiu apart, and was transfigured before them. And his face did shine as the sun, and his raiment was white as the light. .            . While he yet spake,

behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, which said: See.” “And when the disciples heard it, they fell on their faces, and were sore afraid.”’

37.    Jesus was the meekest and best tempered of beings. He preached very nobly indeed, and sublimely. lie was pure and chaste, and he even condescended to wash the feet of his disciples, towhom lie taught a lesson of humility.[760]

38.   Jesus is the very Supreme Jehovah, though it bo a mystery how the Supreme should assume tlie form of a man, for “ Great is the mystery of Godliness.”11

39.   Jesus is the second person in the Christian Trinity. u



 



and, so to sjieak, human god than Siva was needed for the mass of the |>eopIe—a god who could satisfy the yearnings of the human heart for religion of faith (bkakti)—a god who could sympathize with, and condescend to human wants and necessities. Such a god was found in the second member of thcTri- mutri. It was us Yirfinu that the Supreme Being was supposed to exhibit his sympathy with human trials, and his love for the human race.

“ If Sica is the great god of the Hindu Pantheon, to whom adoration is due from all indiscriminately. Vh/ma is certainly its most popular deity. He is the god selected by far the greater number of individuals as their Saviour, protector aud friend, who rescues them from I lie power of evil, interests himself in their welfare, and finally admits theji to his heaven. But it is not so much Virftna in his own person as HsAnv in hi* incarnations, that effects all this for his votaries.” (Prof. Mouier Williams ; Hinduism, p. 100.)

14 Father, Son, and Holy Ghost. Jesus is the Son iu human form.



40.   Crishna said: “ Let him if seeking God by deep abstraction, abandon his possessions and his hopes, betake himse f to some secluded spot, and fix his heart and thoughts on God alone,[761]

41.   Crishna said: “AVliute’er thou dost perform, whatu’er thou eatest, •whatever thou givest to the poor, whate’er thou oilerest in sacrifice, whate'er thou doest as an act of holy presence, do all as if to me, 0 Arjunu. I am the great Sage, without beginning ; 1 am the Hitler and the All- sustainer.”[762]

42.   Crishna said : “I am the cause of the whole universe; through me it is created and dissolved, on me ail things within it bang and suspend, like pearls upon a string.”[763] [764] [765]

43.   Crishna said: “I am the light in the Sun and Moon, far, far beyond the darkness. I am the brilliancy in flame, the radiance in all that’s radiant, and the light of lights.”’

44.   Crishna said: “ I am the sustain- er of the world, its friend and Lord. I am its way and refuge.”®

4a. Crishna said : “I am the Goodness of the good; 1 am Beginning, Middle, End, Eternal Time, the Birth, the Death of all.”11

4<i. Crishna said: “Then be not sorrowful, from all thy sins I will deliver thee. Think thou on me, have faith in me, adore and worship me, and join thyself in meditation tome; thus slmlt thou come to me, O Arjuna ; thus shall thou rise to my supreme abode, where neither sun nor moon hath need to shine, for know that all the lustre they possess is mine.”18

40.   Jesus said: “But thou, when thou prayest, enter into thy closet, and when then hast shut thy door, pray to thy Father, which is in secret.”®

41.   Jesus said: “ Whether therefore ye eat, or drink, or whatsoever ye do, do all to tiie glory of God ”[766] who is the great Sage, without beginning; the Ruler and the All-sustainer.

42.   “ Of him, and through him, and unto him, are all things.” “All things were made by him ; and without him was not any thing made that was made. ””

43.   “Then spoke Jesus again unto them, saying : I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.”[767] [768]

44.   “Jesus said unto them, I am the way, the truth, and the life. No man cometh unto the Father, but by me. ”10

45.   “I am the first and the last; and have the keys of hell and of death.”12

46.   Jesus said: “ Be of good cheer; thy sins be forgiven thee.”14 “ My son, give me thine heart.”18 “ The city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it.”18



Many other remarkable passages might be adduced from the Bhagavad-gita, the following of which may be noted



 



10      John, xiv. 6.

11      Williams' Hinduism, p. 213.

*[769] Rev. i. 17,18.

18 Williams' Hinduism, p. 214.

14      Matt, ix. 2.

15      Prov. xxiii. 2C.

*• Rev. xxi. 23.

17 Quoted from Williams1 Hinduism pp. 217-219.



“ lie who has brought his members under subjection, but sits with foolish minds thinking in his heart of sensual things, is called a hypocrite.” (Compare Matt. v. 28.)

“ Many are my births that are past ; many are thine too, 0 Arjuna. I know them all, but thou luiowest them not.” (Comp. John, viii. 14.)

“For the establishment of righteousness am I born from time to time.” (Comp. John, xviii. 37 ; I. John, iii. 3.)

“1 am dearer to the wise than all possessions, and ho is dearer to me.” (Comp. Luke, xiv. 33 ; John, xiv. 21.)

“The ignorant, the unbeliever, and he of a doubting mind perish utterly.” (Comp. Mark, xvi. 1C.)

“Deluded men despise me when I take human form.” (Comp. John, i, 10.)

Crishna had the titles of “ Saviour,” “Redeemer,” “Preserver,” “ Comforter,” “ Mediator,” &c. He was called “ The Resurrcc tion and the Life,” “ The Lord of Lords,” “ The Great God,” “ The Holy One,” “ The Good Shepherd,” &c. All of which are titles applied to Christ Jesus.

Justice, humanity, good faith, compassion, disinterestedness, ill fact, all the virtues, are said' to have been taught by Crishna, both by precept and example.

The Christian missionary Georgius, who found the worship of the crucified God in India, consoles himself by saying: “ That which P. Cassianus Maceratentis had told me before, I find to have been observed more fully in French by the living De Guignes, a most learned man ; i. e., that Crishna is the very name corrupted of Christ the Saviour.”" Many others have since made a similar statement, but unfortunately for them, the name Crishna has nothing whatever to do with “ Christ the Saviour.” It is a purely Sanscrit word, and means “ the dark god ” or “ the Hack god.”’ The word Christ (which is not a name, but a title), as we have already seen, is a Greek word, and means “ the Anointed,” or “ the Messiah.” The fact is, the history of Christ Crishna is older than that of Christ Jesus.

Statues of Crishna are to be found in the very oldest cave temples throughout India, and it has been satisfactorily proved, on the authority of a passage of Arrian, that the worship of Crislma was practiced in the time of Alexander the Great at what still remains one of the most famous temples of India, the temple of Mathura, on the Jumna river,* which shows that he was considered a god at



 



cavcrat P. Cassianus Maceratentis, sic nunc nberiu* in Galliis observatum intelligo avivo Htteratissimo De Guignes) nomen ipsum cor- rnptnm Christ! Servatoris.”

* See Williams' nindnism, aud Maurice; Hist. Iliodostan, vol. ii. p. 209.

< See Celtic Druids, pp. 256, 257.



that time.[770] We have already seen that, according to Prof. Moniei Williams, he was deified about the fourth century b. c.

Eev. J. P. Lundy says :

“ If we may believe so good an authority as Edward Moor (author of Moor's “Hindu Pantheon,” and “Oriental Fragments”), both the name of Crishna, and the general outline of his history, were long anterior to the birth of our Saviour, as very certain things, and probably extended to the time of Homer, nearly nine hundred years before Christ, or more than a hundred years before Isaiah lived and prophesied.”[771] [772]

In the Sanscrit Dictionary, compiled more than two thousand years ago, we have the whole story of Crishna, the incarnate deity, born of a virgin, and miraculously escaping in his infancy from Kansa, the reigning monarch of the country. *

The Eev. J. B. S. Carwithen, known as one of the “ Brampton Lecturers,” says :

“ Both the name of Crishna and the general outline of his story are long anterior to the birth of our Saviour; and this we know, not on the presumed antiquity of the Hindoo records alone. Both Arrian and Strabo assert that the god Crishna was anciently worshiped at Mathura, on the river .lumna, where he is worshiped at this day. But the emblems and attributes essential to this deity are also transplanted into the mythology of the West.”[773] [774]

On the walls of the most ancient Hindoo temples, are sculptured representations of the flight of Yasudeva and the infant Saviour Crishna, from King Kansa, who sought to destroy him. The story of the slaughtered infants is also the subject of an immense sculpture in the cave temple of Elephanta. A person with a drawn sword is represented surrounded by slaughtered infant boys, while men and women are supplicating for their children. The date of this sculpture is lost in the most remote antiquity.[775]

The flat roof of this cavern-temple, and that of Ellora, and every other circumstance connected with them, prove that their origin must be referred to a very remote epoch. The ancient temples can easily be distinguished from the more modern ones—such as those of Solsette—by the shape of the roof. The ancient are flat, while the more modern are arched.*



 



(Patna), during a long sojourn in that city collected further information, of which Strabo, Pliny, Arrian, and others availed themselves.” (Williams’ Hinduism, p. 4.)

3    Monumental Christianity, p. 151. See also, Asiatic Researches, i. 273.

*    See Asiatic Researches, vol. i. pp. 259-273,

4    Quoted in Monumental Christianity, pp. 151, 152.

8 See chapter xviii.

•     See Prichard’s Egyptian Mythology, p. 112.



The Bhagavad gita, which contains so mar y sentiments akin to Christianity, and which was not written until about the first or second century,[776] [777] has led many Christian scholars to believe, and attempt to prove, that they have been borrowed from the New Testament, but unfortunately for them, their premises are untenable. Prof. Monier Williams, the accepted authority on Ilindooism, and a thorough Christian, writing for the " Society for Promoting Christian Knowledge,” knowing that he could not very well overlook this subject in speaking of the Bhagavad-gita, says :

“ To any one who lias followed me in tracing the outline of this remarkable philosophical dialogue, and has noted the numerous parallels it offers to passages in our Sacred Scriptures, it may seem strange that I hesitate to concur to any theory which explains these coincidences by supposing that the author had access to the New Testament, or that he derived some of his ideas from the first propagaters of Christianity. Surely it will be conceded that the probability of contact and interaction between Gentile systems and the Christian religion of the first two centuries of our era must have been greater in Italy than in India. Yet, if we take the writings and sayings of those great Roman philosophers, Seneca, Epictetus, and Marcus Aurelius, wc shall find them full of resemblances to passages in our Scriptures, while their appears to bo no ground whatever for supposing that these eminent I’agan writers and thinkers derived any of their ideas from either Jewish or Christian sources. In fact, the Rev. F. \V. Farrar, in his interesting and valuable work ‘Seekers after God,’ has clearly shown that ‘to say that Pagan morality kindled its faded taper at the Gospel light, whether furtively or unconsciously, that it dissembled the obligation and made a boast of the splendor, as if it were originally her own, is to make an assertion wholly untenable. ’ He points out that the attempts of the Christian Fathers to make out Pythagoras a debtor to Hebraic wisdom, Plato an ‘ Alticizing Moses,’ Aristote tv pickcr-up of ethics from a Jew, Seneca a correspondent of St. Paul, were due ‘ in some cases to ignorance, in some to a want of perfect honesty in controversial dealing.’*

"His arguments would be even more conclusive if applied to the Bhagavad-gita, the author of which was probably contemporaneous with Seneca.[778] It must, indeed, be admitted that the flames of true light which emerge from the mists of pantheism in the writings of Indian philosophers, must spring from the same source of light as the Gospel itself ; but it may reasonably be questioned whether there could have been any actual contact of the Hindoo systems with Christianity with-



 



render to “Seekers after God.*’ by the Rev. P. W. Farrar, and Dr. Ramagc's “ Beautiful Thoughts.” The same sentiments are to ba found in Manv, which, says Prof. Williams, “few will place later than the fifth century b.c.” The Mahabhrata, written many centuries b. c., contains numerous parallels to New Testament sayings. (See our chapter on “ Paganism in Christianity.”)

8    Seneca, the celebrated Roman philosopher, was born at Cordnba, in Spain, a few years b.c. When a child, he was brought by his father to Rome, where he was liitiated in the study of e'oqnence.



out a more satisfactory result in tlie modification of pantheistic and anti-Christian ideas.”[779] [780]

Again lie says:

“ It should not be forgotten that although the nations of Europe have changed their religions during the past eighteen centuries, the Hindu has not done so, except very partial!y. Islam converted a certain number by force of arms in the eighth and following centuries, and Christian truth is at last slowly creeping onwards and winning its way by its own inherent energy in the nineteenth; but the religious creeds, rites, customs, and habits of thought of the Hindus generally, have altered little since tlie days of Mann, jive hundred years n. o.”[781]

These words are conclusive; comments, therefore, are unnecessary.

Geo. W. Cox, in his “Aryan Mythology,” speaking on this subject says :

“It is true that these myths have been crystallized around the name of Crishna in ages subsequent to the period during which the earliest vedic literature came into existence; but the myths themselves are found in this older literature associated zvith other gods, and not always onljr in germ. There is no more worn for inferring foreign influence in the growth of any of these myths than, as Bunsen rightly insists, there is room for tracing Christian influence in the earlier epical literature of the Teutonic tribes. Practically the myths of Crishna seems to have been fully developed in the days of Megastlienes (fourtli century b. c.) who identifies him with the Greek Hercules.”[782]

It should be remembered, in connection with this, that Dr. Parkliurst and others have considered Hercules a type of Christ J esns.

In the ancient epics Crishna is made to say:

“lam Vishnu, Brahma, Indra, and the source as well as the destruction of things, the creator aud the annihilator of the whole aggregate of existences. While all men live in unrighteousness, I, the unfailing, build up the bulwark of righteousness, as tlie ages pass aw7ay.”J

These words are almost identical with wliat we find in the Hhagavad-gita. In tlie Maha-bharata, Vishnu is associated or identified with Crishna, just as he is in tlie Bhagavad-gita and Vishnu Parana, showing, in the words of Prof. Williams, that: the Puranas, although of a comparatively modern date, are nevertheless composed of matter to be found in the two great epic poems the Ramayana and the Maha-bharata,.‘



CHAPTER XXIX

CHRIST BUDDHA AND CHRIST JESUS COMPARED.

“ Tbc more I learn to know Buddha the more I admire him, and the sooner all mankind shall have been made acquainted with his doctrines the better it will be, for lie is certainly one of the heroes of humanity.”     Fauaboll.

The mythological portions of the histories of Buddha and Jesus are, without doubt, nearer in resemblance than that of any two characters of antiquity. The cause of this we shall speak of in our chapter on '' Why Christianity Prospered,” and shall content ourselves for the present by comparing the following antilogies :



1.   Budillm was born of the Virgin Mary.[783] who conceived him without carnal intercourse.[784] [785]

2.   The incarnation of Buddha is recorded to have been brought about by the deseent of the divine power called the “Holy Ghost,” upon the Virgin Maya.[786]

3.    When Buddha descended from

1.   Jesus was born of the Virgin Mary, who conceived him without carnal intercourse.®

2.    The incarnation of Jesus is recorded to have been brought about by the descent of the divine power called the ” Holy Ghost,” upon the Virgin Mary.®

3.     When Jesus descended from his



 



eral and popular among the Buddhists, that during our travels in Upper Asia, we everywhere found it expressed in a neat formula. If we addressed to a Mongol or Thibetan the question. • Who is Buddha V he would immediately reply, ‘The Saviour of Men.’” (M. L’Abb6 lluc : Travels, vol. i. p. 320.)

“The miraculous birth of Bnddba, his life and instructions, contain a great number of the moral and dogmatic truths professed in Christianity.” (Ibid. p. 327.)

“ Lie in mercy left paradise, and came down to earth because lie was filled with compassion for the sins and misery of mankind, lie songht to lead them into better paths, and took their sufferings upon himself, that he might expiate their crimes, and mitigate the punishment they must otherwise Inevitably undergo.” (L. Maria Child.)

* Matt. ch. i.

4   See Bunsen's Angel-Messiah. pp. 10,25 am. 44. Also, ch. xiii. this work.

289



the regions of the souls,[787] [788] and entered the body of the Virgin Maya, her womb assumed the appearance of clear transparent crystal, in which Buddha appeared, beautiful as a flower.®

4.   The birth of Buddha was announced iu the heavens by an asterim which was seen rising on the horizon. It is called the “Messianic Star.”[789]

5.   “The son of the Virgin Maya, on whom, according to the tradition, the ‘ Holy Ghost’ had descended, was said to have been born on Christmas day.”[790] [791] [792]

0. Demonstrations of celestial delight were manifest at the birth of Bud* dha. The Betas? in heaven and earth sang praises to the “Blessed One,’’ and said: “To day, Bodhisutwu is born on earth, to give joy and peace to men and Devas, to shed light in tlie dark places, and to give sight to the blind.”[793] [794]

7.   “ Buddha was visited by wise men who recognized in this marvelous infant all the characters of the divinity, and he had scarcely seen the tlay before he was hailed God of Gods,”[795]

8.   The infant Buddha was presented with “ costly jewels and precious substances.”[796]

9.   When Buddha was an infant, just born, he spoke to his mother, and said: “I am the greatest among men.”[797] heavenly seat, and entered the body of the Virgin Mary, her womb assumed the appearance of clear transparent crystal, in which Jesus appeared beautiful as a flower.[798]

4.   The birth of Jesus was announced in the heavens by “his star,” which was seen rising on the horizon.[799] It might properly be called the “ Messianic Star.”

5.    The Son of the Virgin Mary, on whom, according to the tradition, the ‘ Holy Ghost ’ had descended, was said to have been born on Christmas day.1

6.   Demonstrations of celestial delight were manifest, at the birth of Jesus. The angels in heaven and earth sang praises to the “Blessed One,” saying : “Glory to God in the highest, and on earth peace, good will toward men.’'I<>

7.   Jesus was visited by wise men who recognized in this marvelous infant all the characters of the diviuity, and he had scarcely seen the day before he was hailed God of Gods.[800]

8.   The infant Jesus was presented with gifts of gold, frankincense, and myrrh.[801]

9.   When Jesus was an infant in his cradle, he spoke to his mother, and said : “ I am Jesus, the Son of God.”[802]



 



Buddhist accounts of the Boddhisattvas antenatal proceedings.’’ (Viscount Amberly: Analysis of Jtelig. Belief, p. 224, note.)

•     Sec chap. xiii.

•Matt. ii. 1, 2.

•     Bunsen : The Angel-Messiah, p. x.

7    We show, in our chapter on “ Tho Birth-Day of Christ Jesus,” that this was not the case. This day was adopted by his followers long after his death.

8     “Devas" i. e., angels.

•     See chap. xiv.

i® Luke, ii. 13, 14.

11     See chap, xv,

« Matt. ii. 1-11.

13     See chap. ri.

Matt. ii. 11.

15    See Hardy's Manual of Buddhism, pp. 145, 146.

18 Gospel of Infancy, Apoc., 1. 3. No sooner was Apollo bom than he spoke to his virgin- mother, declaring that he should teach to men

10.   Buddha was a “ dangerous child.” Ilis life was threatened by King Bimbasara, who was advised to destroy the child, as lie was liable to Overthrow him.1

11.   When sent to school, the young Buddha surprised his masters. Without having ever studied, he completely worsted all his competitors, not only in writing, but in arithmetic, mathematics, metaphysics, astrology, geometry, Ac.4

12.   “ When twelve years old the child Buddha is presented in the temple. lie explains and asks learned questions; he excels all those who enter into competition with liim.”s

13.     Buddha entered a temple, on which occasion forthwith all the statues rose and threw themselves at his feet, in act of worship.8

14.   “The ancestry of Gotama Buddha is traced from his father, Sodho- dana, through various individuals and races, all of royal dignity, to Maha Sammata, the first monarch of the world. Several of the names and some of the events are met with in the Pur- anas of the Brahmans, but it is not possible to reconcile one order of statement with the other ; and it would appear that the Buddhist historians

10.   Jesus was a “dangerouschild.” His life was threatened by King Herod,8 who attempted to destroy the child, as he was liable to overthrow him.3

11.   When sent to school, Jesus surprised his master Zaccheus, who, turning to Joseph, said: “Thou hast brought a boy to me to be taught, who is more learned than any master.”*

13.   “And when he was twelve years old,they brought him to (the temple at) Jerusalem .... While in the temple among the doctors and elders, and learned men of Israel, he proposed several questions of learning, and also gave them answers.”’

13. “And as Jesus was going in by the ensigns, -who carried the standards, the tops of them bowed down and worshiped Jesus.”9

14.   The ancestry of Jesus is traced from his father, Joseph, through various individuals, nearly all of whom were of royal dignity, to Adam, the first monarch of the world. Several of the names, and some of the events, are met with in the sacred Scriptures of the Hebrews, but it is not possible to reconcile one order of statement with the other; and it would appear that the Christian historians have invented



 



the councils of bis heavenly father Zeus. (See Cox : Aryan Mythology, vol. ii. p. 22.) Ilermes spoke to his mother as soon as he was born, and, according to Jewish tradition, so did Moses. (See Hardy’s Manual of Buddhism, p. 145.)

1 See Beal : Hist. Buddha, pp. 103, 104.

* See Matt. ii. 1.

1 That is, provided he was the expected » Messiah, who was to be a mighty priuce and warrior, and who was to rule his people Israel.

4     See Hardy's Manual of Buddhism; Bunsen's Angel-Messiah ; Beal's Hist. Buddha, and other works on Buddhism.

This was a common myth. For instance : A Brahman called Dashthaka, a "heaven de* scended mortalafter his birth, without any human instruction whatever, was able thoroughly to explain the four Vedas, the collective body of the sacred writings of the Hindoos, which were considered as directly revealed by Brahma. (See Beni's Hist. Buddha, p. 43.)

Confucius, the miraculous-born Chinese sage, was a wonderful child. At the age of seven he went to a public school, the superior of which was a person of eminent wisdom and piety. The faculty with which Confucius imbibed the lessons of his master, the ascendency which he acquired amongst his fellow pupils, and the superiority of his genins and capacity, raised universal admiration, lie appeared to acquire knowledge intuitively, and his mother found it superfluous to teach him what “ heaven had already engraven upon his heart.” (See Thornton's Hist. China, vol. i. p. 153.)

6   Sec Infancy, Apoc., xx. 11, and Luke, ii. 46, 47.

8 See Bunsen’s Angel-Messiah, p. 37, and Beal s Hist. Buddha, pp. 07-09.

> See Infancy, Apoc., xxl. 1, 2, and Luke, ii. 41-48.

8 See Bunsen’s Angcl-Meseiah, p. 87, and Beal: Hist. Bud. 67-69.

* Nicodcmus, Apoc., ch. i. 20.


have introduced races, and invented names, that they may invest their venerated Sage with all the honors of heraldry, in addition to the attributes of divinity.”[803]

13. When Buddha was about to go forth “ to adopt a religious life,” Mara[804] appeared before him, to tempt him.[805]

10. Mara said unto Buddha: “Go not forth to adopt a religious life, and in seven days thou shalt become an emperor of the world.”[806]

17. Buddha would not heed the words of the Evil One, and said to him: “Get thee away from me.”6

IS. After Mara had left Buddha, “the skies rained flowers, and delicious odors pervaded the air.”10

19.  Buddha fasted for a long period.16

20.  Buddha, the Saviour, was baptized, and at this recorded water- baptism tlie Spirit of God was present; that is, not only the highest God, but also the " Holy Ghost,” through whom the incarnation of Gautama Buddha is recorded to have been brought about by the descent of that Divine power upon the Virgin Maya.14

31. “On one occasion toward the end of his life on earth, Gautama Buddha is reported to have been transfigured. When on a mountain in Ceylon, suddenly a flame of light descended upon him nud encircled the crown of his head with a circle of light. The mount is called Pandam, or yellow-white color. It is said that ‘ the glory of his person shone forth with double power,’ that his body was ‘ glorious as a bright golden image,’ that lie 1 shone as the brightness of the sun and moon,’ that bystanders expressed their opinion, that he could not be ‘ an every-day person,’ or ‘ a
and introduced names, that they may invest their venerated Sage with all the honors of heraldry, in addition to the attributes of divinity.[807]

15.   When Jesus was about “beginning to preach,” the devil appeared before him, to tempt him.[808]

16.  The devil said to Jesus: If thou wilt fall down and worship me, I will give thee all the kingdoms of the world.7

17.  Jesus would not heed the words of the Evil One, and said to him: “ Get thee behind ine, Satan.”9

IS. After the devil had left Jesus, “ angels came and ministered unto him.”11

19.  Jesus fasted forty day's and nights.13

20.   Jesus w'as baptized by John in the river Jordan, at which time the Spirit of God was present; that is, not only the highest God, but also the “Holy Ghost,” through whom the incarnation of Jesus is recorded to have been brought about, by the descent of that Divine power upon the Virgin Mary.16

21.   On one occasion during his career on earth, Jesus is reported to have been transfigured: “Jesus taketh Peter, James, and John his brother, and bringetli them up into a high mountain apart. And was transfigured before them: and his face did shine as the sun, and his raiment as white as the light.”16



 



7       Matt. tv. 8-19.

*      See ch. xix.

•       Luke, iv. 8.

10       See ch. six.

71 Matt. iv. 11.

?2 See ch. xix.

13       Matt. iv. 2.

14       Bunsen : The Angel-Meeelah, p. 45.

15       Matt. Hi. 13-17.              14 Matt. xvii. 1, 9.



mui-lal man,’ ami that his body was divided into three'[809] [810] parts, from each of which a ray of light issued forth.”[811]

22.   “Buddha performed great miracles for the good of mankind, and the legends concerning him arc full of the greatest prodigies and wonders.”[812]

23.  By prayers in the name of Buddha, his followers expect to receive the rewards of paradise.[813]

24.   When Buddha died and was buried, “ the coverings of the body unrolled themselves, and the lid of his collin was opened by supernatural powers.”[814] [815]

25.   Buddha ascended bodily to the celestial regions, when his mission on earth was l'uUilled.[816] [817]

26.   Buddha is to come upon the earth again in the latter days, his mission being to restore the world to order and happiness.[818]

27.   Buddha is to be judge of the dead.12

2a. Buddha is Alpha and Omega, without beginning or end, “the Supreme Being, the Eternal One.”14

21). Buddha is represented as saying: “Let all the sins that were committed in this world fall on me, that the world maybe delivered.”11

30.   Buddha said: “ Hide your good deeds, and confess before the world the sins you have committed.”19

22. Jesus performed great miracles for the good of mankind, and the legends concerning him are full of the greatest prodigies and wonders.4

2;!. By prayers in the name of Jesus, his followers expect to receive the rewards of paradise.

24.    When Jesus died and was buried, the coverings of his body were unrolled from olf him, and his tomb was opened by supernatural powers.1

25.    Jesus ascended bodily to the celestial regions, when his mission on earth was fulfilled.8

26.    Jesus is to come upon the earth again in the latter days, his mission being to restore the world to order and happiness.11

27.    Jesus is to be the judge of the dead.13

28.    Jesus is Alpha ami Omega, without beginning or end,15 the Supreme Being, the Eternal One.16

29.    Jesus is represented as the Saviour of mankind, and all sins that are committed in this world may fall on him, that the world may be deli vered.14

30.    Jesus taught men to hide tlieir good deeds,20 and to confess before the world the sins they had committed.91



 



14 •* Buddha, the Angel-Messiah, was regarded ae the divinely chosen and incarnate messenger, the vicar of Clod, aud God himself on earth." (Bnnsen : The Angel-Messiah, p. 33. &ee also, our ch..),. xxvi.)

16     ltev. i. S ; xxii. 13.

18 John, i. 1. Titus, ii. 13. Homans, lx. 6. Acts, vii. 59. GO.

17     MQller : llist. Sanscrit Literature, p. 80.

18     This is according to Christian dogma :

" Jcsns paid it all.

All to him is due.

Nothing, either great or small, Remains for me to do."

18     Mhllcr : Science of Religion, p. 28. ao**Take heed that ye do not your alma

before men, to be seen of them : otherwise ye have no reward of your father which is in heaven.” (Matt. vi. 1.)

19    " Confess your faults one to another, and pray one for another, that ye may be healed." (James, v. 16.)

31.     "Buddha was described as a

superhuman organ of light, to whom a superhuman organ of darkness, Mara or Naga, the Evil Serpent, was opposed.”[819]

33.   Buddha came, not to destroy, but to fulfill, the law. He delighted in “ representing himself as a mere link in a loDg chain of eulighteued teachers.”[820]

33.   “ One day Ananda, the disciple of Buddha, after a long walk in the country, meets witli Mataugi, a woman of the low caste of the Kandalas, near a well, and asks her for some water. She tells him what she is, and that she must not come near him. But he replies, [821] My sister, I ask not for thy caste or thy family, I ask only for a draught of water.’ She afterwards became a disciple of Buddha,”*

34.   "According to Buddha, the motive of all our actions should ba pity or low for our neighbor.”[822] [823]

35.   During the early part of his career as a teacher, " Buddha wrent to the city of Benares, and there delivered a discourse, by which Kondanya, and afterwards four others, were induced to become his disciples. From that period, whenever he preached, multitudes of men and women embraced his doctrines.”[824]

36.   Those who became disciples of Buddha were told that they must “ renounce the world,” give up all their riches, and avow poverty.[825] [826] [827]

31. Jesus was described as a superhuman organ of light—“the Sun of Righteousness”8 — opposed by “the old Serpent,” the Satan, hinderer, or adversary.[828]

33. Jesus said: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.”[829] [830]

33. One day Jesus, after a long walk, cometh to the city of Samaria, and being wearied with his journey, sat on a well. While there, a woman of Samaria came to draw water, and Jesus said unto her: ‘ ‘ give me to drink. ”

‘ ‘ Then said the woman unto him; How is it that thou, being a Jew, asketh drink of me, which am a woman of Samaria? For the Jews have no dealings with the Samaritans.”’

34.   "Love your enemies, bless them that curse you, do good to them that hate you.”[831] [832] [833]

35.    During the early part of his career as a teacher, Jesus went to the city of Capernaum, and there delivered a discourse. It was at this time that four fishermen were induced to become his disciples.[834] [835] From that period, whenever he preached, multitudes of men and women embraced his doctrines.[836]

36.   Those who became disciples of Jesus were told that they must renounce the world, give up all their riches, and avow poverty.11 householders who adhered to Brahmanism were scandalized to learn that the young Matangi had been admitted to the order of mendicants.

9     Muller : Religion of Science, p. 249.

1 Matt. v. 44.

10     Ilardy : Eastern Monachism, p. 6.

11     Sec Matt, iv. 13-25.

12  ‘‘And there followed him great multitudes of people.” (Matt. iv. 25.)

18 Hardy : Eastern Monachism, pp. 6 and 62

et seq.

While at Rajageiha Buddha called together his followers and addressed them at some length on the means requisite for Buddhist salvation. This sermon was summed up in the celebrated verse :

“ To cease from all sin,

To get virtue,

To cleanse one's own heart—

This is the religion of tiie Buddhas.” —(Rhys David’s Buddha, p. 62.)

11     See Matt. viii. 19, 20; xvi. 23-28.

37.    It is recorded in the “ Siicrcd Canon ” of the Buddhists that the multitudes “ required a sign ” from Buddha “that they might believe.”[837]

38.    When Buddha’s time on earth was about coming to a close, he, “foreseeing the things that would happen in future times,” said to his disciple An- anda: " Ananda, when 1 am gone, you must not think there is no Buddha; the discourses I have delivered, aud the precepts 1 have enjoined, must be my successors, or representatives, aud be to you as Buddha.”[838]

30.    In the Buddhist Somadem, is to be found the following; “To give away our riches is considered the most difficult virtue in the world; he who gives away his riches is like a man who gives away his life: for our very life seems to cling to our riches. But Buddha, when his mind was moved by pity.pM'e his life like grass, for the sake of others; why should we think of miserable riches! By this exalted virtue, Buddha, when he was freed from all desires, and had obtained divine knowledge, attained unto Buddhahood. Therefore let a wise man, after he has turned away his desires from all pleasures, do good to all beings, even unto sacrilieing his own life, that thus he may attain to true knowledge.”[839] [840]

40.     Buddha’s aim was to establish

37.   It is recorded in the “Sacred Canon ” of the Christians that the multitudes required a sign from Jesus that they might believe.[841]

38.    When Jesus’ time on earth was about coming to a close, he told of the things that would happen in future times,[842] [843] and said unto his disciples: “ Go ye therefore, and teaehall nations, teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the sud of the world.”6

39.    “And behold, one came and said unto him, Good Master, what good thing shall I do, that 1 may have eternal life? . . . Jesussaid unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have tre , ure in heaven: and come and follow me.”’ “Bay not up for yourselves treasures upon earth, where moth aud rust doth corrupt, and where thieves break through aud steal: But la}' up for yourselves treasures in heaveu, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.”[844]

40.     “From that time Jesus began



 



folding it with care and attention in all its bearings and particulars. Explain the beginning, the middle, and the end of the law, to all men without exception ; let everything respecting it be made publicly known and brought to tlie broad daylight.” (Rhys David's Buddhism, p. 55, 56.)

When Buddha, just before his death, took his last formal farewell of his assembled followers, he said unto them : ” Oh mendicants, thoroughly learn, and practice, and perfect, and spread abroad the law thought out and revealed by me, in order that this religion of mice may last long, and be perpetuated for the good and happiness of the great multitudes, out of pity for the world, to the advantage and prosperity of gods and men.” (Ibid, p. 172.)

*    Miiller: Science of Religion, p. 244.

» Matt. xix. 16-21.

•     Matt. vi. 19, 20.

a “Religious Kingdom,” a “ Kingdom of Heaven.'’'[845] [846]

41.    Buddha said: “ I now desire to turn the wheel of the excellent law.[847] For this purpose am I going to the city of Benares,[848] to give light to those enshrouded in darkness, and to open the gate of Immortality to man.”[849]

42.    Buddha said: “Though the heavens were to fall to earth, and the great world be swallowed up and pass away: Though Mount Sumera were to crack to pieces, and the great ocean be dried up, yet, Ananda, be assured, the words of Buddha are true.”[850] [851] [852] [853]

43.    Buddha said: “ There is no passion more violent than voluptuousness. Happily there is but one such passion. If there were two, not a man in the whole universe could follow the truth.” “Beware of fixing your eyes upon women. If you find yourself in their company, let it be as though you were not present. If you speak with them, guard well your hearts.”[854]

44.    Buddha said: “A wise man should avoid married life as if it were to preach, and to say, Repent: for the Kingdom of Heaven is at hand.”5

41.    Jesus, after his temptation by the devil, began to establish the dominion of his religion, and he went for this purpose to the city of Capernaum. “ The people which sat in darkness saw great light, and to them which sat in the region and shadow of death, light is sprung up.”6

42.    “ The law was given by Moses, but grace and truth came by Jesus Christ.”6

‘ ‘ Verily I say unto you . . . heaven and earth shall pass away, but my words shall not pass away.'”1

43.    Jesus said: “Ye have heard that it was said by them of old time. Thou shalt not commit adultery: But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.”[855]

44.    “It is good for a man not to touch a w’oman,” “but if they cannot



 



as the Hindoo's Jerusalem. The desire of a pious man's life is to accomplish at least one pilgrimage to what he regards as a portion of heaven let down upon earth; and if he can die within the holy circuit of the Pancakost stretching with a raditis of ten miles around the city—nay, if any human being die there, be he Asiatic or European—no previously incurred guilt, however heinous, can prevent his attainment of celestial bliss.

3 Beal : Hist. Buddha, p. 245.

* Matt. iv. 13-17.

7     Beal: Hist. Buddha, p. 11.

8     John, i. 17.

9     Luke, xxi. 32, 33.

Prog. Relig. Ideas, vol. i. p. 228.

11     Matt. v. 27, 28.

On one occasion Buddha preached a sermon on the five senses and the heart (which he regarded as a sixth organ of sense), which pertained to guarding against the passion of lust. Rhys Davids, who, in speaking of this sermon, says: ‘“One may pause and wonder at finding such a sermon preached so early in the history of the world—more than 400 years before the rise of Christianity—and among a people who have long been thought peculiarly idolatrous and sensual/' (Buddhism, p. 00.)



a burning pit of live coals. One who is not able to live in a state of celibacy should uot commit adultery.”[856] [857]

45.    '‘Buddhism is convinced that if a man reaps sorrow, disappointment, pain, he himself, and uo other, must at some time have sown foil}’, error, sin ; and if not in this life then in some former birth.”[858]

4G. Buddha knew the thoughts of others: “ By directing his mind to the thoughts of others, he cau know the thoughts of all beings.”[859]

47.   Iu the So modem, a story is related of a Buddhist ascetic whose eye offended him, he therefore plucked it out, and cast it away.[860] [861]

48.    When Buddha was about to become an ascetic, and when riding on the liorse “ICaulako,” his path was strewn with Uowers, thrown there by Devas.[862] contain let them marry, for it is better to marry than to burn.” "To avoid fornication, let every man have his own wife and let every woman have her own husband.”1

45.    “And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, JIaster, who did sin, this man, or his parents, that he was born blind."[863]

46.    Jesus knew the thoughts of others. By directing his mind to the thoughts of others, he knew' the thoughts of all beings.6

47.    It is related in the New Testament that Jesus said: “If thy right eye offend thee, pluck it out, and cast it from thee.”[864]

48.    When Jesus was entering Jerusalem, riding on an ass, his path was strewn with palm branches, thrown there by the multitude.[865]



JS'ever were devotees of any creed or faith as fast bound in its thraldom as are the disciples of Gautama Buddha. For nearly two thousand four hundred years it has been the established religion of Burundi, Siam, Laos, Poga, Cambodia, Thibet, Japan, Tartary, Ceylon and Loo-Choo, and many neighboring islands, beside about two-thirds of China and a large portion of Siberia ; and at the present day no inconsiderable number of the simple peasantry of Swedish Lapland arc found among its firm adherents."



 



its rites to be performed. But when it was known that Bacchus was advancing, men and women, but chiefly the latter, young and old, poured forth to meet him and to join his triumphal march. ... It was in vain Pan- theus remonstrated, commanded and threatened. *Go,’ said he to his attendants, ‘seize this vagabond leader of the rout and bring him to me. I will soon make him confess his false claim of heavenly parentage and renounce his counterfeit worship.’” iBultinch : Age of Fable, p. 222. Compare with Matt, xxvi.; Luke, xxii.; John xviii.)

11    “ There a

[Prometheus]

CHAPTER XXXI.

BAPTISM.

Baptism, or purification from sin by water, is supposed by many to be an exclusive Christian ceremony. The idea is that circumcision was given up, but baptism took its place as a compulsory form indispensable to salvation, and was declared to have been instituted by Jesus himself or by his predecessor John.[892] That Jesus was baptized by John may be true, or it may not, but that he never directly enjoined his followers to call the heathen to a share in the privileges of the Golden Age is gospel doctrine;[893] and this say- ing:

“ Go out into aU the world to preach the gospel to every creature. And whoever believes and is baptized shall be saved, but whoever believes not shall be damned,”

must therefore be of comparatively late origin, dating from a period at which the mission to the heathen was not only fully recognized, but oven declared to have originated with the followers of Jesus.[894] When the early Christians received members among them they were not initiated by baptism, but with prayer and laying on of hands. This, says Eusebius, was the “ aneient custom,” which was followed until the time of Stephen. During his bishopric controversies arose as to whether members should be received “after the ancient Christian custom ” or by baptism,[895] [896] after the heathen custom. Rev. J. P. Lundy, who has made ancient religions a special study, and who, being a thorough Christian writer, endeavors to get over the difficulty by saying that:

“ John the Baptist simply adopted and practiced the universal custom of sacred bathing for the remission of sins. Christ sanctioned it; the church inherited it from his example.”[897]



 



i. p. 394.)

2     See Galatians, ii. 7-9. Acts, x. and si.

8 See The Bible for Learners, vol. iii. pp. 658 and 472.

4      See Eusebius : Eccl. Hist., lib. 7, Ch. U.

5      Monumental Christianity, p. 385.



When we say that baptism is a heathen rite adopted by the Christians, we come near the truth. Mr. Lundy is a strong advocate of the type theory—of which we shall speak anon—therefore the above mode of reasoning is not to be wondered at.

The facts in the case are that baptism by immersion, or sprinkling in infancy, for the remission of sin, was a common rite, to be found in countries the most widely separated on the face of the earth, and the most unconnected in religious genealogy.[898]

If we turn to India we shall find that in the vast domain of the Buddhist faith the birth of children is regularly the occasion of a ceremony, at which the priest is present. In Mongolia and Thibet this ceremony assumes the special form of baptism. Candles burn and incense is offered on the domestic altar, the priest reads the prescribed prayers, dips the child three times in water, and imposes on it a name.[899] [900] [901]

Brahmanism, from the very earliest times, had its initiatory rites, similar to what we shall find among the ancient Persians, Egyptians, Greeks and Romans. Mr. Mackenzie, in his Royal Masonic Cyclopaedia,” (sub voce “ Mysteries of Hindustan,”) gives a capital digest of these mysteries from the “ Indische Altcrthum- Skunde” of Lassen. After an invocation to the sun, an oath was demanded of the aspirant, to the effect of implicit obedience to superiors, purity of body, and inviolable secrecy. Water was then sprinkled over him, suitable addresses were made to him, &c. This was supposed to constitute the regeneration of the candidate, and he was now invested with the white robe and the tiara. A peculiar cross was marked on his forehead, and the Tau cross on his breast. Finally, he was given the sacred word, A. U. M.[902]

The Brahmans had also a mode of baptism similar to the Christian sect of Baptists, the ceremony being performed in a river.



 



ceremony common to all religions of antiquity. It consists In being made clean from some supposed pollution or defilement,” (Bell’s Pan- ttieoti, vol. ii. p. 201.)

“ L'usage de ce Baptime par immersion, qui subsista dans l‘Occident jnsqu’ an se cieclc, ee maintient encore dans l'Eglise Greque : e’est cclui que Jean le Vi'tcureeur adtninistra, dans le Jourdain, k Jesus Christ meme. II fut pra- tiqu6 chez les Juifs, chez les Grccs, et chez presque tous Us peuples, blew des siecles avant Insistence de la religion Chretienue.” \,D'An- carville : Res., vol. i. p. 292.)

3   Sec Amberly's Analysis, p. 01. Bunsen's Angel-Messiah, p. 42. Higgins’ Anacalypsis, vol. ii. p. 09, and Lillie's Buddhism, pp. 55 and 134.        9 Lillie's Buddhism, p. 134.



The officiating Brahman priest, who was called Gooroo, or Pastor,’ rubbed mud on the candidate, and then plunged him three times into the water. During the process the priest said :

“ O Supreme Lord, this man is impure, like the mud of this stream; but as water cleanses him from this dirt, do thou free him from, hie sin.”3

Rivers, as sources of fertility and purification, were at an early date invested with a sacred character. Every great river was supposed to be permeated with the divine essence, and its waters held to cleanse from all moral guilt and contamination. And as the Ganges was the most majestic, so it soon became the holiest and most revered of all rivers. No sin too heinous to be removed, no character too black to be washed clean by its waters. Hence the countless temples, with flights of steps, lining its banks; hence the array of priests, called “ Sons of the Ganges,” sitting on the edge of its streams, ready to aid the ablutions of conscience-stricken bathers, and stamp them as white-washed when they emerge from its waters. Hence also the constant traffic carried on in transporting Ganges water in small bottles to all parts of the country.’

The ceremony of baptism was a practice of the followers of Zoroaster, both for infants and adults.

M. Beausobre tells us that:

“The ancient Persians carried their infants to the temple a few days after they were born, and presented them to the priest before the sun, and before the fire, which was his symbol. Then the priest took the child, and baptized it for the purification of the soul. Sometimes he plunged it iuto a great vase full of water: it was in the same ceremony that the father gave a name to the child."4

The learned Dr. Iiyde also tells us that infants were brought to the temples and baptized by the priests, sometimes by sprinkling and sometimes by immersion, plunging the child into a large vase filled with water. This was to them a regeneration, or a purification of their souls. A name was at the same time imposed upon the child, as indicated by the parents.6



 



ners, says:

“They (the Persians) neither make water, nor spit, nor wash their hands in a river, nor defile the stream with urine, nor do they allow any one else to do so, but they pay extreme veneration to all rivers.” (Hist. lib. i. ch. 13S.)

8 Williams’ Hinduism, p. 176.

4    Ilist. Manichee, lib. ix. ch. vi. sect. xvi. in Anac., vol. ii. p. G5. See aUo, Dupuis ; Orig. Relig. Belief, p. 249, and Baring-Gouid : Orig. Relig. Belief, vol. i. p. 392.

b “ Pro infantibus non utuntur circumcis- ione, sed tantum baptlsmo sen loti one ad animae purificationem intemam. Infantem ad



The rite of baptism was also administered to adults in the Mithraio mysteries during initiation. The foreheads of the initiated being marked at the same time with the “sacred sign'' which was none other than the sign of the ckoss.1 The Christian Father Tertullian, who believed it to be the work of the devil, says:

“He baptizes Ills believers and followers; he promises the remission of sins at the sacred fount, and thus initiates them into the religion of Alithra ; he marks on t]ie forehead his own soldiers," &c.s

“ lie marks on the forehead,” i. e., he marks the sign of the cross on their foreheads, just as priests of Christ J csus do at the present day to those who are initiated into the Christian mysteries.

Again, he says:

“ The nations who are strangers to all spiritual powers (the heathens), ascribe to their idols (gods) ihe power of impregnating the waters with the same efficacy as in Christian baptism.” For, “in certain sacred rites of theirs, the mode of initiation is by baptism,” and “whoever had defiled himself with murder, expiation was sought in purifying water.”3

He also says that:

“The devil signed his soldiers in the forehead, in imitation of the Christians.”4

And St. Augustin says :

“ The cross and baptism were never parted.”5

The ancient Egyptians performed their rite of baptism, and those who were initiated into the mysteries of Isis were baptized."

sacerdotem in ecclesiam adductum sistunt coram sole et igne, qua facts ceremomS, eun- dem sanctiorein existimunt. D. Lord dicit quod aquam ad hoc afferuut in cortice arboria llolm : ea autem arbor revera est Haum Ma- gorum, enjus mentionem allS occagione supra fecimus. Alias, aliqnando fit immergendo in magnum vas aqme, ut dicit Tavernier. Post talem lotionem sen baplisrnum, eacerdos im- ponlt nomeu & parentibus inditum.” (Hyde de Rel. Vet. Pers., p. 414.) After this Hyde goes on to say, that when lie comes to be fifteen years of age he is confirmed by receiving the girdle, and the gudra or cas* sock.
 
1 See Knight: Anct. Art and Mytho., p. xxv. Higgins : Anac., vol. i. pp. 213 and 222. Dunlap : Mysteries of Adoni, p. 139. King : The Gnostics and their Remains, p. 51.

3 De Priescnp. ch. xi, s Ibid.

* “Mitlira signal illic in frontibus militos suos.’1

6 “ Semper enitn cruci baptiemus jungittir.1' (Aug, Temp. Ser. ci.)

9 See Anueulypsia, vol. ii. p. 09, aud Monumental Christianity, p. 8S5.

7  “ Saccrdog, etipatum me religiosa cohorte.
 

Apuleius of Madura, in Africa, who was initiated into these mysteries, shows that baptism was used; that the ceremony was performed by the attending priest, and that purification and forgiveness of sin was the result.’


The custom of baptism in Egypt is known by the hieroglyphic term of “ water of purification." The water so used in immersion absolutely cleansed the soul, and the person was said to he regenerated.'-

They also believed in baptism after death, for it was held that the dead were washed from their sins by Osiris, the beneficent saviour, in the land of shades, and the departed are often represented (on the sarcophagi) kneeling before Osiris, who pours over them water from a pitcher.1

The ancient Etruscans performed the rite of baptism. In Tab. clxxii. Gorins gives two pictures of ancient Etruscan baptism by water. In the first, the youth is held in the arms of one priest, and another is pouring water upon his head. In the second, the young person is going through the same ceremony, kneeling on a kind of altar. At the time of its baptism the child was named, blessed and marked on the forehead with the sign of the eross.'

Baptism, or the application of water, was a rite well known to the Jews before the time of Christ Jesus, and was practiced by them when they admitted proselytes to .their religion from heathenism. When children were baptized they received the sign of the cross, were anointed, and fed with milk and honey.* “ It was not customary, however, among them, to baptize those who were converted to the Jewish religion, until after the Babylonish captivity.”6 This clearly shows that they learned the rite from their heathen oppressors.

Baptism was practiced by the ascetics of Buddhist origin, known as the Essenes.’ John the Baptist was, evidently, nothing more than a member of this order, with which the deserts of Syria and the Thebais of Egypt abounded.

Ucdncit ad proximas balucas; et prius sueto lavraco traditum, preefatus ilefim veniam, puri.fsime circimirorans abluit.” (Apuleins : Milosi, ii. citat. a Iliggins : Anac., vol. ii. p. 60.)

1 Bomvick : Egyptian Belief, p. 416. Dunlap : Mysteries Adoni, ]>. 139.

3 Bariug-Gould ; Orig. Relig. Belief, vol. x.
 
p. 392.

8  See Higgins : Anac., vol, ii. pp. 67-69.

4 Barnes: Notes, vol. i. p, 33. Higgins: Anacalypsis, vol. ii. p. 65.

6 Barites : Notes, vol. i. p. 41.

6 See Bunsen's Angel-Messiah, p. 121, Gainsburgh’s Essenes, and Iliggins’ Aoacalyp- eis, vcl.ii. pp. 66, 67.
 

The idea that man is restrained from perfect union with God by his imperfection, uncleanness and sin, was implicitly believed by the ancient Greeks and Romans. In Thessaly was yearly celebrated a great festival of cleansing. A work bearing the name of ‘‘ M-useus” was a complete ritual of purifications. The usual mode of purification was dipping in water (immersion), or



it was performed by aspersion. These sacraments were held to have virtue independent of the dispositions of the candidates, an opinion which called forth the sneer of Diogenes, the Grecian historian, when lie saw some one undergoing baptism by aspersion.:

“ Poor wretch I do yon not. see that since these sprinklings cannot repair your grammatical errors, they cannot repair either, the faults of your life.”[903] [904] [905] [906]

And the belief that water could wash out the stains of original sin, led the poet Void (43 n. c.) to say :

“ Ah, easy fools, to think that a whole Hood Of water e’er can purge the stain of blood.”

These ancient Pagans lmd especial gods and goddesses who presided over the birth of children. The goddess jYundina took her name from the ninth day, on which all male children were sprinkled with holy water? as females were on the eighth, at the same time receiving their name, of which addition to the ceremonial of Christian baptism we find no mention in the Christian Scriptures. When all the forms of the Pagan nundination were duly complied with, the priest gave a certificate to the parents of the regenerated infant; it was, therefore, duly recognized as a legitimate member of the family and of society, and the day was spent in feasting and hilarity.[907]

Adults were also baptized; and those who were initiated in the sacred rites of the Bacchic mysteries were regenerated and admitted by baptism, just as they were admitted into the mysteries of Mitlira.* Justin Martyr, like his brother Tertullian, claimed that this ablution was invented by demons, in imitation of the true baptism, that their votaries might also have their pretended purification by water.5

Infant Baptism was practiced among the ancient inhabitants of northern Europe—the Danes, Swedes, Norwegians and Icelanders —long before the first dawn of Christianity had reached those parts. Water was poured on the head of the new-born child, and



 



dans ces memos roysteres, il fallal so faire retjtnerer par ['initiation. Cette ccremooie, par laquclle. on apprenoit Us vraie princi- de la vie. s’operoit par 1c moyen de Veau qni voit etc celui de la rZytncmtion, du monde. On conduisoit snr hs bords de I'llisjuis Ic candidat qui devoit e?re initio ; apres I’avoir puritie avec le ••el et l'eau de lar iner. on rcpand«»it de l'urje stir lui. ou le couronoit de lleurs, et VHydranos ou le liaptineur le pougeoit dans ie lieu re.” (D’An- carville : Res., vol. i. p. 292. Auac., ii. p. 65.)

* Taylor's Diegcsia, p. 232.



a name was given it at tlie same time. Baptism is expressly mentioned in the Ilava-mal and liigs-mal, and alluded to in other epic poems.'

The ancient Livonians (inhabitants of the three modern Baltic provinces of Courland, Livonia, and Esthonia), observed the same ceremony; which also prevailed among the ancient Germans. This is expressly stated in a letter which the famous Pope Gregory

III.       sent to their apostle Boniface, directing him how to act in respect to it.5

The same ceremony was performed by the ancient Druids of Britain.5

Among the New Zealanders young children were baptized. After the ceremony of baptism had taken place, prayers were offered to make the child sacred, and clean from all impurities.[908] [909] [910]

The ancient Mexicans baptized their children shortly after birth. After the relatives had assembled in the court of the parents’ house, the midwife placed the child’s head to the east, and praved for a blessing from the Saviour Quctzacoatle, and the goddess of the water. The breast of the child was then touched with the fingers dipped in water, and the following prayer said :

“ May it (the water) destroy and separate from thee all the evil that was beginning in thee before the beginning of the world.”

After this the child’s body was washed with water, and all things that might injure him were requested to depart from him, “that now he may live again and be born again.”5

Mr. Prescott alludes to it as follows, in his “ Conquest of Mexico :”6

“The lips and bosom of the infant were sprinkled with water, and the Lord was implored to permit the holy drops to wash away that sin that was given to it before the foundation of the world, so that the child might be born anew.” “This interesting rite, usually solemnized with great formality, in the presence of assembled friends and relations, is detailed with minuteness by Sahagun and by Zuazo, both of them eyewitnesses.”

Rev. J. P. Lundy says :

“Now, as baptism of some kind has been the universal custom of all religious nations and peoples for purification and regeneration, it is not to be wondered at that it had found its way from high Asia, the centre of the Old World's religion and civilization, into the American continent. .                                                              .    .

" American priests were found in Mexico, beyond Darien, baptizing boys and girls a year old in the temples at the cross, pouring the water upon them from a small pitcher.”'

The water which they used was called the “ water of regeneration.”’

The Rev. Father Acosta alludes to this baptism by saying:

“The Indians had an infinite number of other ceremonies and customs which resembled to the ancient law of Moses, and some to those which the Moores use, and some approaching near to the Law of the Gospel, as the baths or Opacuna, as they called them; they did wash themselves in water to cleanse themselves from sin.”3

After speaking of “ confession which the Indians used,’' he says:

“ When the Inca had been confessed, he made a certain bath to cleanse himself, in a running river, saying these words: ’I have told my sins to the Sun (his god); receive them, 0 thou River, and carry them to the Sea, where they may never appear more,’”J

He tells us that the Mexicans also had a baptism for infants, which they performed with great ceremony.[911] [912]

Baptism was also practiced in Yucatan. They administered it to children three years old ; and called it regeneration.*

The ancient Peruvians also baptized tlieir children.’

History, then, records the fact that all the principal nations of antiquity administered the rite of baptism to their children, and to adults who were initiated into the sacred mysteries. The words “ regenerationem et impunitatem perjuriorum suorum ”—used by the heathen in this ceremony—prove that the doctrines as well as the outward forms were the same. The giving of a name to the child, the marking of him with the cross as a sign of his being a soldier of Christ, followed at fifteen years of age by his admission into the mysteries of the ceremony of confirmation, also prove that the two institutions are identical. But the most striking feature of all is the regeneration—and consequent forgiveness of sins— the being l> born again! This shows that the Christian baptism in doctrine as well as in outward ceremony, was precisely that of the heathen. We have seen that it was supposed to destroy all the evil in him, and all things that might injure him were requested to depart from him. So likewise among the Christians ; the priest, looking upon the child, and baptizing him, was formerly accustomed to say:

“ I command tbec, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out and depart from this infant, whom our Lord Jesus Christ has vouchsafed to call to this holy baptism, to be made member of his body and of his holy congregation. And presume not hereafter to exercise any tyranny towards this infant, whom Christ hath bought with his precious blood, and by this holy baptism called to be of his flock.”

The ancients also baptized wit.hyfo’e as well as water. This is what is alluded to many times in the gospels; for instance, Matt, (iii. 11) makes John say, “I, indeed, baptize yon with water; he shall baptize you with the Iloly Ghost and with fiee.”

The baptism by fire was in use by the Itomans; it was performed by jumping three times through the flames of a sacred fire. This is still practiced in India. Even at the present day, in some parts of Scotland, it is a custom at the baptism of children to swing them in their clothes over a fire three times, saying, “ Now, fire, burn, this child, or never.” Here is evidently a relic of the heathen baptism by fire.

Christian baptism was not originally intended to be administered to unconscious infants, but to persons in full possession of their faculties, and responsible for their actions. Moreover, it was performed, as is well known, not merely by sprinkling the forehead, but by causing the candidate to descend naked into the water, the priest joining him there, and pouring the water over his head. The catechumen could not receive baptism until after he understood something of the nature of the faith he was embracing, and was prepared to assume its obligations. A rite more totally unfitted for administration to infants could hardly have been found. Yet such was the need that was felt for a solemn recognition by religion of the entrance of a child into the world, that this rite, in course of time, completely lost its original nature, and, as with the heathen, infancy took the place of maturity : sprinkling of immersion. But while the ago and manner of baptism were altered, the ritual remained under the influence of the primitive idea with which it had been instituted. The obligations were no longer confined to the persons baptized, hence they must be undertaken for them. Thus was the Christian Church landed in the absurdity —unparalleled, we believe, in any other natal ceremony-—of requiring the most solemn promises to be made, not by those who were thereafter to fulfill them, but by others in their name / these others having no power to enforce their fulfillment, and neither those actually assuming the engagement, nor those on whose behalf it was assumed, being morally responsible in case it should be broken. Yet this strange incongruity was forced upon the church by an imperious

want of human nature itself, and the insignificant sects who have adopted the baptism of adults only, have failed, in their zeal for historical consistency, to recognize a sentiment whose roots lie far deeper than the chronological foundation of Christian rites, and stretch far wider than the geographical boundaries of the Christian faith.

The intention of all these forms of baptism is identical. Water, as the natural means of physical cleansing, is the universal symbol of spiritual purification. Hence immersion, or washing, or sprinkling, implies the deliverance of the infant from the stain of original sin.[913] The Pagan and Christian rituals, as we have seen, are perfectly clear on this head. In both, the avowed intention is to wash away the sinful nature common to humanity ; in both, the infant is declared to be born again by the agency of water. Among the early Christians, as with the Pagans, the sacrament of baptism was supposed to contain a full and absolute expiation of sin; and the soul was instantly restored to its original purity, and entitled to the promise of eternal salvation. Among the proselytes of Christianity, there were many who judged it imprudent to precipitate a salutary rite, which could not bo repeated ; to throw away an inestimable privilege, which could never be recovered. By the delay of their baptism, they could venture freely to indulge their passions in the enjoyments of this world, while they still retained in their own hands the means of a sure and easy absolution. St. Constantine was one of these.



 



“lam sinful, I commit sin, my nature Is sinful, 1 am conceived in ein. Save me, O thou lotus-eyed Heri, the remover of Sin.*' (Williams' Hinduism, p. 214.)



 

[Prometheus]

CHAPTER XXXII.

THE WORSHIP OF THE VIRGIN MOTHER.

The worship of the “ Yirgin,” the “ Queen of Heaven,” the “ Great Goddess,” the “ Mother of God,” &c., which has become one of the grand features of the Christian religion—the Council of Ephesus (a. n. 431) having declared Mary “Mother of God,” her

assumption being declared in 813, and her Immaculate Conception by the Pope and Council in 1851[914] [915]— was almost universal, for ages before the birth of Jesus, and “ the pure virginity of the celestial mother was a tenet of faith for two thousand yearn before the virgin now adored was born.”2

In India, they have worshiped, for ages, Devi, Maha- Devi—“ The One Great Goddess”2—and have temples erected in honor of her.4 Gonzales states that among the Indians he found a temple “ Pariium Virginis ”—of the Yirgin about to bring forth.2

Maya, the mother of Buddha, and Devaki the mother of Crislma, were worshiped as virgins,e and represented with the infant Saviours in their arms, just as the virgin of the Christians is represented at the present day. Maya was so pure that it was impossible for God, man, or Asura to view her with carnal desire. Fig. No. 16 is
a representation of the Virgin Devaki, with the infant Saviour Crishna, taken from Moor’s “Hindu Pantheon.”' “No person could bear to gaze upon Devaki, because of the light that invested her.” “The gods, invisible to mortals, celebrated her praise continually from the time that Yishnu was contained in her person.’”'

“ Crishna and his mother are almost always represented black'" and the word “Crishna ” means “ the black."

The Chinese, who have had several avatars, or virgin-born gods, among them, have also worshiped a Virgin Mother from time immemorial. Sir Charles Francis Davis, in his “ History of China,” tells us that the Chinese at Canton worshiped an idol, to which they gave the name of “ The Virgin.”*

The Rev. Joseph B. Gross, in his “ Heathen Religion,” tells us that:

“ Upon the altars of the Chinese temples were placed, behind a screen, an image of Slan-moo, or the ‘ Iloly Mother,' sitting with a child in her artns, in an alcove, with rays of glory around her head, and tapers constantly burning before her.”4

Shin-moo is called the “ Mother Goddess,” and the “ Virgin.” Her child, who was exposed in his infancy, was brought up by poor tisliermen. He became a great man, and performed wonderful miracles. In wealthy houses the sacred imago of the “ Mother Goddess ” is carefully kept in a recess behind an altar, veiled with a silken screen.11

The Rev. Mr. Gutzlaff, in his “ Travels,” speaking of the Chinese people, says:

‘‘Though otherwise very reasonable men, they have always showed themselves bigoted heathens. . . . They have everywhere built splendid temples, chiefly in honor of Matsoo-po, the ‘ Queen of Heaven.'

that Buddha, the founder of their system was brought forth by a virgin from her side.” (Contra Jovian, bk. i. Quoted in Rhys Davids' Buddhism, p. 183.)

* Plate 59.

3 Monumental Christianity, p. 218.

Of the Virgin Mary we read : “ Iler face was shining as snow, and its brightness could
 
hardly bo borne. Her conversation wag with the angels, &c.” (Nativity of Mary, Apoc.)

3 See Ancient Faiths, i. 401.

* Davis’ China, vol. ii. p. 95,

5  The Heathen Relig., p. 60.

•  Barrows: Travels in China, p. 467.

7 GuUlaff’s Voyages, p. 154.
 

Isis, mother of the Egyptian Saviour, Horus, was worshiped as a virgin. Nothing is more common on the religious monuments of Egypt than the infant Horus seated in the lap of his virgin mother. She is styled “ Our Lady,” the “ Queen of Heaven,” “ Star of the Sea,” “Governess,” “ Mother of God,” “Intercessor,” “ Inumtcu-



late Virgin,” &c.;' all of winch epithets were in after years applied to the Virgin Mother worshiped by the Christians.’

“ The most common representation of Horns is being nursed on the knee of Isis, or suckled at her breast.”8 In Monumental Christianity (Fig. 92), is to be seen a representation of “ Isis and Horus.” The infant Saviour is sitting on his mother’s knee, while she gazes into his face. A cross is on the back of the seat. The author, Eev. J. P. Lundy, says, in speaking of it:

“Is this Egyptian mother, too, meditating her son’s conflict, suffering, and triumph, as she holds him before her and gazes into his face? And is this cross meant to convey the idea of life through suffering, and conflict with Typho or Evil?”

In some statues and basso-relievos, when Isis appears alone, she is entirely veiled from head to foot, in common with nearly every other goddess, as a symbol of a mother’s chastity. Ho mortal man hath ever lifted her veil.

Isis was also represented standing on the crescent moon, with 'wel/oe stars surrounding her head.4 In almost every Roman Catholic Church on the continent of Europe may be seen pictures and statues of Mary, the “ Queen of Heaven,” standing on the crescent moon, and her head surrounded with twelve stars.

Dr. Inman, in his “ Pagan and Christian Symbolism,” gives a figure of the Virgin Mary, with her infant, standing on the crescent moon. In speaking of this figure, he says :

“ In it the Virgin is seen as the ‘ Queen of Heaven,’ nursing her infant, and identified with the crescent moon. .    .               . Than this, nothing could more com

pletely identify the Christian mother and child, with Isis and Horus.”5

This crescent moon is the symbol of Isis and Juno, and is the Yoni of the Hindoos."

The priests of Isis yearly dedicated to her a new ship (emblematic of the Yoni), laden with the first fruits of spring. Strange as it may seem, the carrying in procession of ships, in which the Virgin Mary takes the place of the heathen goddesses, has not yet wholly gone out of use.T

Isis is also represented, with the infant Saviour in her arms, enclosed in a framework of the flowers of the Egyptian bean, or lotus.6 The Virgin Mary is very often represented in this manner, as those who have studied mediaeval art well know.



 



9   See Monumental Christianity, p. 307, and Dr. Inman's Ancient Faiths.

7   See Cox's Aryan Mytho., vol. ii. p. 119, note.

8   See Pagan and Christian Symbolism, pp. 13,14.



 



Dr. Inman, describing a painting of tlie Virgin Mary, which is to be seen in the South Kensington Museum, and which is enclosed in a framework of flowers, says :

“It represents the Virgin and Child precisely as she used to be represented in Egypt, in India, in Assyria, Babylonia, Phoenicia, and Etruria.”[916]

The lotus and poppy were sacred among all Eastern nations, and were consecrated to the various virgins worshiped by them. These virgins are represented holding this plant in their hands, just as the Virgin, adored by the Christians, is represented at the present day.3 Air. Squire, speaking of this plant, says :

“ It is well known that the ‘ Ntjmphe '

— lotus or water-lily — is held sacred throughout the East, and the various sects of that quarter of the globe represented tbeir deities either decorated with its tlower.s, bolding it as a sceptre, or seated on a lotus throne or pedestal. Lacahmi, the beautiful Hindoo goddess, is associated with the lotus. The Egyptian Isis is often called the 1 Lotus-crowned,’ in the ancient invocations. The Mexican goddess Corieutl, is often represented with a water-plant resembling the lotus in her hand.”3

In Egyptian and Hindoo mythology, the offspring of the virgin is made to bruise the head of the serpent, bnt the Romanists have given this office to the mother. Alary is often seen represented standing on the serpent. Kig. J7 alludes to this, and to her immaculate conception, which, as we have seen, was declared by tlie Pope and council in 1S51. The notion of the divinity of Mary was broached by some at the Conncil of Nice, and they were thence named Alarianites.

T1 ie Christian Father Epiphanius accounts for the fact of the Egyptians worshiping a virgin and child, by declaring that tho prophecy—“ Behold, a virgin shall conceive and bring forth a son” —must have been revealed to them.'

In an ancient Christian work, called the “Chronicle of Alexandria,” occurs the following:


“Watch how Egypt has constructed the childbirth of a virgin, and the birth of her son, who was exposed in a crib to the adoration of the people.”1

We have another Egyptian Virgin Mother in Neith or Nout, mother of “ Osiris the Saviour.” She was known as the “ Great Motherland yet Immaculate Virgin.”1 M. Beauregard speaka of

“The Immaculate Conception of the Virgin (Mary), who cau henceforth, as well as the Egyptian Minerva, the mysterious Xeitb, boast of having come from herself, and of having given birth to god.”8

What is known in Christian countries as " Candlemas day,” or the Purification of the Virgin Mary, is of Egyptian origin. The feast of Candlemas was kept by the ancient Egyptians in honor of the goddess Keith, and on the very day that is marked on our Christian almanacs as [917] [918]• Candlemas day.”*

The ancient Chaldees believed in a celestial virgin, who had purity7 of body, loveliness of person, and tenderness of affection; and who was one to whom the erring sinner could appeal with more chance of success than to a stern father. She was portrayed as a mother, although a virgin, with a child in her arms.5

The ancient Babylonians and Assyrians worshiped a goddess mother, and son, who was represented in pictures and in images as an infant in his mother’s arms (see Fig. Ko. IS). Her name was Mylitta, the divine son was Tammuz, the Saviour, whom we have seen rose from the dead. He was invested with all his father’s attributes and glory, and identified with him. He was worshiped as mediator ’

There was a temple at Paphos, in Cyprus, dedicated to the Virgin Mylitta, and was the most celebrated one in Grecian times.1

The ancient Etruscans worshiped a Virgin Mother and Son, who was represented in pictures and images in the arms of his mother. This was the goddess Nutria, to be seen in Fig. No. 19. On the arm of the mother is an inscription in Etruscan letters. This goddess was also worshiped in Italy. Long before the Christian era temples and statues were erected in memory of her. “ To the Great Goddess Nutria,” is an inscription which has been found among the ruins of a temple dedicated to her. No doubt the Roman Church would have claimed her for a


Madonna, but most unluckily for them, she lias the name “Nutria” in Etruscan letters on her arm, after the Etruscan practice.


The Egyptian Isis was also worshiped in Italy, many centuries before the Christian era, and all images of her, with the infant Horns in her arms, have been adopted, as we shall presently see, by the Christians, even though they represent her and her child as black as an Ethiopian, in the same manner as we have seen that Devaki and Crishna were represented.

The children of Israel, who, as we have seen in a previous chapter, were idolaters of the worst kind—worshiping the sun, moon and stars, and offering human sacrifices to their god, Moloch—were also worshipers of a Virgin Mother, whom they styled the “ Queen of Ileaven.”

Jeremiah, who appeared in Jerusalem about the year 625 is.c., and who was one of the prophets and reformers, rebukes the Israelites for their idolatry aud worship of the " Queen of Ileaven,” whereupon they answer him as follows :

“As for the word that thou hast spokeu unto us, in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of Ileaven, and to pour out drink offerings unto her, as tee hate lone, tee, and our fathers, our kings, and our princes, in the city of Judah, and in the streets of Jerusalem: for then we had plenty of victuals, and were well, and saw no evil.

“But since we left off to bum incense to the Queen of Ileaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. And when we burned incense to the Queen of


Heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men

The “ cakes ” which were offered to the “ Queen of Heaven ” by the Israelites were marked with a cross, or other symbol of sun worship.[919] [920] [921] The ancient Egyptians also put a cross on their “ sacred cakes."2 Some of the early Christians offered “ sacred cakes” to the Virgin Mary centuries after.[922]

The ancient Persians worshiped the Virgin and Child. On the monuments of Mitlira, the Saviour, the Mediating and Redeeming God of the Persians, the Virgin Mother of this god is to be seen suckling her infant.[923] [924]

The ancient Greeks and Romans worshiped the Virgin Mother and Child for centuries before the Christian era. One of these was My reha* the mother of Bacchus, the Saviour, who was represented with the infant in her arms. She had the title of “Queen of Ilcavcn.”[925] [926] At many a Christian shrine the infant Saviour Bacchus may be seen reposing in the arms of his deified mother. The names are changed—the ideas remain as before.'

The Rev. Ur. Stuckley writes:

“Diodorus says Bacchus was born of Jupiter, the Supreme God, and Ceres (Myrrlia). Both Ceres and Proserpine were called Virgo (Virgin). The story of this woman being deserted by a man, and espoused by a god, has somewhat so exceedingly like t hat passage. Matt. i. 19, 20, of the blessed Virgin’s history, that we should wonder at it, did tee not see the parallelism infinite between the sacred and the profane history before us.

“ There are many similitudes between the Virgin (Mary) and the mother of Bacchus (also called Mary—see note 6 below)—in all the old fables. Mary, or Miriam, St. Jerome interprets Myrrlia Maris. Orpheus calls the mother of Bacchus a Sea Goddess (and the mother of Jesus is called ‘ Mary, Star of the Sea. ’ ”)[927] [928]

Thus we see that the reverend and learned Dr. Stuckley has clearly



 



(See Anacalypsis, vol. 1. p. 314, and Inman’s Ancient Faiths, vol. ii. p. 253); the mother of Buddha was Maya; now, all these names, whether Myrrha, Maia or Maria, are the same as Mary, the name of the mother of the Christian Saviour. (See Inman’s Ancient Faiths, vol. ii. pp. 353 and 7S0. Also, Dunlap's Mysteries of Adoni, p. 124.) The month of May was sacred to these goddesses, so likewise is it sacred to the Virgin Mary at the preseut day, She was also called Myrrha and Maria, as well as Mary. (See Anacalypsis, vol. i. p. 304, and Son of the Man, p. 26.)

7   Higgins: Anacalypsis, vol. i. pp. 303, 804.

8   Prof. Wilder, in “ Evolution,[929] June, ’77. Isis Unveiled, vol. ii.

9   Stuckley : Pal. Sac. No. 1 p. 34, in Anacalypsis, i. p. 304.



made out that the story of Mary, the “ Queen of Heaven,” the “ Star of the Sea,” the mother of the Lord, with her translation to heaven, &c., was an old story long before Jesus of Nazareth was born. After this Stuckley observes that the Pagan “ Queen of Heaven” has upon her head a crown of twelve stars. This, as we have observed above, is the ease of the Christian “ Queen of Heaven ” in almost every Romish church on the continent of Europe.

The goddess Cybele was another. She was equally called the “Queen of Heaven” and the “Mother of God.” As devotees now collect alms in the name of the Virgin Mary, so did they in ancient times in the name of Cybele. The Galli now used in the churches of Italy, were anciently used in the worship of Cvbcle (called Galli ambus, and sang by her priests). “ Our Lady Hay,” or the day of the -Blessed Virgin of the Roman Church, was heretofore dedicated to Cybele.1

Minerva, who was distinguished by the title of “ Virgin Queen,'” was extensively' worshiped in ancient Greece. Among the innumerable temples of Greece, the most beautiful was the Parthenon, meaning, the Temple of the Virgin Goddess. It was a magnificent Doric edifice, dedicated to Minerva, the presiding deity of Athens.

Juno was called the “ Virgin Queen of Heaven.”1 She was represented, like Isis and Mary, standing on the crescent moon,* and was considered the special protectress of women, from the cradle to the grave, just as Mary is considered at the present day.

Piana, who had the title of “ Mother,” was nevertheless famed for her virginal purity.1 She was represented, like Isis and Mary, with stars surrounding her head.’

» Higgins : Anacalyppis, vol. 1. p. 305.

3 See Boll’s Pantheon, and Knight: Ancient Art and Mytho., p. 175.

1 See Homan Antiquities, p. 73. Anacalyp* tis, vol. 11. p. 82, and Bell’s Pantheon, vol. li.

p. 160.
 
* See Monumental Christianity, p. 308—Pig. 144.

8 See Knight: Anct. Art and Mytho., pp. 175, 176.

6  See Montfaucon, vol. i, plate xcii.

7  Knight's Anct. Art and Mytho., p. 147.
 

The ancient Muscovites worshiped a sacred group, composed of a woman with a male child in her lap, and another standing ly her. They had likewise another idol, called the golden heifer, - which, says Mr. Knight, “ seems to have been the animal symbol of the same personage.’” Here we have the Virgin and infant Saviour, with the companion (John the Baptist), and “The Lamb that taketli away the sins of the world,” among the ancient Musco-



vites before the time of Christ Jesns. This goddess had also the title of “ Queen of Heaven.[930] [931]

The ancient Germans worshiped a virgin goddess under the the name of Ilertha, or Ostara, who was fecundated by the active spirit, i.e., the “ Holy Spirit.’” She was represented in images as a woman with a child in her arms. This image was common in their consecrated forests, and was held peculiarly sacred.[932] The Christian celebration called Easter derived its name from this goddess.

The ancient Scandinavians worshiped a virgin goddess called Disa. Mr. JR. Payne Knight tells us that:

“This goddess is delineated on the sacred drums of the Laplanders, accompanied by a child, similar to the llorus of the Egyptians, who so often appears in the lap of Isis on the religious monuments of that people.”[933] [934] [935] [936]

The ancient Scandinavians also worshiped the goddess Frigga. She was mother of “ Baldur the Good,” his father being Odin, the supreme god of the northern nations. It was she who was addressed, as Mary is at the present day, in order to obtain happy marriages and easy childbirths. The Eddas style her the most favorable of the goddesses.3

In Gaul, the ancient Druids worshiped the Virgo-Paritura as the “ Mother of God,” and a festival was annually celebrated in honor of this virgin.'

In the year 1717 a monument was found at Oxford, England, of pagan origin, on which is exhibited a female nursing an infant.’ Thus we see that the Virgin and Child were worshiped, in pagan times, from China to Britain, and, if we turn to the New World, we shall find the same thing there ; for, in the words of Dr. Inman, “ even in Mexico the ‘ Mother and Child ’ were worshiped.”8

This mother, who had the title of “ Virgin,” and “ Queen of Heaven,”3 was Chimalman, or Sochiquetzal, and the infant was Quetzalcoatle, the crucified Saviour. Lord Kingsborough says:

"She who represented ‘Our Lady’ (among the ancient Mexicans) had her hair tied up in the manner in which the Indian women tie and fasten their hair.



and in the knot behind was inserted a small cross, by which it was intended to show that she was the Most Holy.”1 [937] [938] [939] [940]

The Mexicans had pictures of this “ Heavenly Goddess ” on long pieces of leather, which they rolled up.1

The annunciation to the Virgin Chiinalman, that she should become the mother of the Saviour Quetzalcoatle, was the subject of a Mexican hieroglyphic, and is remarkable in more than one respect. She appears to bo receiving a bunch of ilowers from the embassador or angel,8 which brings to mind the lotus, the sacred plant of the East, which is placed in the hands of the Pagan and Christian virgins.

The 25th of March, which was celebrated throughout the ancient Grecian and Roman world, in honor of “ the Mother of the Gods,” was appointed to the honor of the Christian “ Mother of God,” and is now celebrated in Catholic countries, and called “ Lady day.”* The festival of the conception of the “ Blessed Virgin Mary ” is also held on the very day that the festival of the miraculous conception of the “ Blessed Virgin Juno ” was held among the pagans,8 which, says the author of the “ Perennial Calendar,” “ is a remarkable coincidence.”’ It is not such a very “ remarkable coincidence ” after all, when we find that, even as early as the time of St. Gregory, Bishop of Neo-Csesarea, who flourished about a.d. 210-250, Pagan festivals were changed into Christian holidays. This saint was commended by his namesake of Nyssa for changing the Pagan festivals into Christiau holidays, the better to draw the heathens to the religion of Christ.’

The month of May, which was dedicated to the heathen Virgin Mothers, is also the month of Mary, the Christian Virgin.

Now that we have seen that the worship of the Virgin and Child was universal for ages before the Christian era, we shall say a few words on the subject of pictures and images of the Madonna—so called.

black.[941]
 



The most ancient pictures and statues in Italy and other parts of Europe, of what are supposed to be representations of the Virgin Mary and the infant Jesus, are black. The infant god, in the arms of his black mother, his eyes and drapery white, is himself perfectly

Godfrey Higgins, on whoso authority we have stated the above, informs us that, at the time of his writing—1825-1835—images and





236.
 
8 Quoted in Ibid.

7 See Middleton’s Letters from Home, p.

8 Higgins : Anacalypsis, to*. i. p 138.



paintings of this kind were to be seen at the cathedral of Moulins; the famous chapel of “the Virgin ” at Loretto; the church of the Annunciation, the church of St. Lazaro, and the church of St. Stephens, at Genoa/ St. Francis, at Pisa j the church at Brixen, in the Tyrol; the church at Padua ; the church of St. Theodore, at Munich—in the two last of which the white of the eyes and teeth, and the studied redness of the lips, are very observable.1

“ The Bambino3 at Rome is black,” says Dr. Inman, “ and so are the Virgin and Child at Loretto.”[942] [943] Many more are to be seen in Rome, and in innumerable other places; in fact, says Mr. Higgins,

“ There is scarcely an old church in Italy where some remains of the worship


Fig. 20
 
of the black Virgin, and black child, are not met with;” and that ‘‘pictures in great numbers are to be met with, where the white of the eyes, and of the teeth, and the lips a little tinged with red, like the black figures in the museum of the Indian company.”[944]

Fig. No. 20 is a copy of the image of the Virgin of Loretto. Dr. Conyers Middleton, speaking of it, says:

“ The mention of Loretto puts me in mind of the surprise that I was in at the first sight of the Holy Image, for its face is as black as a negro's, But I soon recollected, that this very circumstance of its complexion made it but resemble the more exactly the old idols of Paganism. ”6

The reason assigned by the Christian priests for the images being black, is that they are made so by smoke and incense, but, we may ask, if they became black by smoke, why is it that the white drapery, vihite teeth, and the white of the eyes have not changed in color \ Why are the lips of a bright red color ? Why, we may also ask, are the black images crowned and adorned with jewels, just as the images of the Hindoo and Egyptian virgins are represented 1

When we hnd that the Virgin Devaki, and the Virgin Isis were represented just as these so-called ancient Christian idols represent Mary, we are led to the conclusion that they are Pagan idols adopted by the Christians.



We may say, in the words of Mr. Lundy, “ what jewels are doing on the neck of this poor and lowly maid, it is not easy to say.”[945] [946] [947] [948] [949] [950] The crown is also foreign to early representations of the Madonna and Child, but not so to Devaki and Crishna,1 and Isis and Ilorus. The coronation of the Virgin Mary is unknown to primitive Christian art, but is common in Pagan art.' “ It may be well,” says Mr. Lundy, u to compare some of the oldest Hindoo representations of the subject with the Romish, and see how complete the resemblance is ; ”* and Dr. Inman says that. “ the head-dress, as put on the head of the Virgin Mary, is of Grecian, Egyptian, and Indian origin.”*

The whole secret of the fact of these early representations of the Virgin Mary and Jesus—so-called—being black, crowned, and covered with jewels, is that they are of pre-Christian origin ; they are Isis and Ilorus, and perhaps, in some cases, Devaki and Crishna, baptized anew.

The Egyptian “ Queen of Heaven ’’ was worshiped in Europe for centuries before and after the Christian Era.” Temples and statues were also erected in honor of Isis, one of which was at Bologna, in Italy.

Mr. King tells us that the Emperor Hadrian zealously strove to reanimate the forms of that old religion, whose spirit had long since passed away, and it was under his patronage that the creed of the Pharaohs blazed up for a moment with a bright but fictitious lustre.’ To this period belongs a beautiful sard, in Mr. King’s collection, representing Serapis” and Isis, with the legend : Immaculate is Our

Lady Isis.’”

Mr. King further tells us that:

“The ‘Black Virgins' so highly reverenced in certain French cathedrals during the long night of the middle ages, proved, when at last examined critically, basalt figures of Isis.”10

And Mr. Bonwiek says :

“We may be surprised that, as Europe has Black Madonnas, Egypt had Black



 



7     King's Gnostics, p. 71.

8    •* Serapis does not appear to be one of the native gods, or monsters, who sprung from the fniilfnl soil of Egypt. The first of the Ptolemies had been commanded, by a dream, to import the mysterious stranger from the coast of Pontus, where he had been long adored by the inhabitants of Sinope ; but hi* attributes and his reign were so imperfectly understood, that it became a subject of depute, whether he represented the bright orb of day, or the gloomy monarch of the subterraneous region*. ** (Gibbon’s Rome, vol. iii. p. 143.)

8 Ibid.

19 King's Gnostics, p. 71, not*.



images and pictures of Isis. At the same time it is a little odd that the Virgin Mary copies most honored should not only be Black, but have a decided Isis cast of feature.”[951]

The slirine now known as that of the “ Virgin in Amadon,” in France, was formerly an old Black Venus?

“To this we may add,” (says Dr. Inman), “ that at the Abbey of Einsiedelen, on Lake Zurich, the object of adoration is an old black doll, dressed in gold brocade, and glittering with jewels. She is called, apparently, the Virgin of the Swiss Mountains. My friend, Mr. Newton, also tells me that he saw, over a church door at Ivrea, in Italy, twenty-nine miles from Turin, the fresco of a Black Virgin and child, the former bearing a triple crown.”3

This triple, crown is to be seen on the heads of Pagan gods and goddesses, especially those of the Hindoos.

Dr. Barlow says :

“ The doctrine of the Mother of God was of Egyptian origin. It was brought in along with the worship of the Madonna by Cyril (Bishop of Alexandria, and the Cyril of Hypatia) and the monks of Alexandria, in the fifth century. The earliest representations of the Madonna have quite a Greco-Egyptian character, and there can be little doubt that Isis nursing Horus was the origin of them all.”4

And Arthur Murphy tells us that:

“The superstition and religious ceremonies of the Egyptians were diffused over Asia, Greece, and the rest of Europe. Brotier says, that inscriptions of Isis and Sorapis (Ilorus ?) have been frequently found in Germany. . . . The missionaries who went in the eighth and ninth centuries to propagate the Christian religion in those parts, saw many images and statues of these gods.”6

These “ many images and statues of these gods ” were evidently baptized anew, given other names, and allowed to remain where they were.

In many parts of Italy are to be seen pictures of the Virgin with her infant in her arms, inscribed with the words: “ Deo Soli.” This betrays their Pagan origin. [952] [953]

[Prometheus]

CHAPTER XXXIII.

CHRISTIAN SYMBOLS.

A thorough investigation of tliis subject would require a volume, therefore, as we eaii devote but a chapter to it, it must necessarily be treated somewhat slightingly.

The first of the Christian Symbols which we shall notice is the

CROSS.

Overwhelming historical facts show that the cross was used, as a religious emblem, many centuries before the Christian era, by every nation in the world. Bishop Colenso, speaking on this subject, says:—

"From the dawn of organized Paganism in the Eastern world, to the final establishment of Christianity in the West, the cross was undoubtedly one of the commonest and most sacred of symbolical monuments. Apart from any distinctions of social or intellectual superiority, of caste, color, nationality, or location in either hemisphere, it appears to have been the aboriginal possession of every people in antiquity.

“Diversified forms of the symbol are delineated more or less artistically, according to the progress achieved in civilization at the period, on the ruined walls of temples and palaces, on natural rocks and sepulchral galleries, on the hoariest monoliths and the rudest statuary; on coins, medals, and vases of every description; and in not a few instances, are preserved in the architectural proportions of subterranean as well as superterranean structures of tumuli, as well as fanes.

“ Populations of essentially different culture, tastes, and pursuits—the highly- civilized and the semi-civilized, the settled and the nomadic—vied with each other in their superstitious adoration of it, and in their efforts to extend the knowledge of its exceptional import and virtue amongst their latest posterities.

“ Of the several varieties of the cross still in vogue, as national and ecclesiastical emblems, and distinguished by tbe familiar appellations of St. George, St, Andrew, the Maltese, the Greek, the Latin, Ac., Ac., there is not one amongst them the existence of xchich may not be traced to the remotest antiquity. They were the common property of the Eastern nations.

" That each known variety has been derived from a common source, and is emblematical of one and the same truth may be inferred from the fact of forms identically the same, whether simple or complex, cropping out in contrary directions, in the Western as well as the Eastern hemisphere.111 1



The cross lias been adored in India from time immemorial, and was a symbol of mysterious significance in Brahmanical iconography. It was the symbol of the Hindoo god Agni, the “ Light of the World.”1

In the Cave of Elephants, over the head of the figure represented as destroying the infants, whence the story of Herod and the infants of Bethlehem (which was unknown to all the Jewish, Roman, and Grecian historians) took its origin, may be seen the Mitre, the Crosier, and the Cross.3

It is placed by Muller in the hand of Siva, Brahma, Yishnu, Crishna, Tvashtri and Jama. To it the worshipers of Yishnu attribute as many virtues us docs the devout Catholic to the Christian cross.3 Fra Paolino tells us it was used by the ancient kings of India as a sceptre.*

Two of the principal pagodas of India—Benares and Mathura—• were erected in the forms of vast crosses.1 The pagoda at Matlinra was sacred to the memory of the Yirgin-born and crucified Saviour Crishna.”

JdR

Fig N? 21
 
The cross has been an object of profound veneration among the Buddhists from the earliest times. One is the sacred Swastiea (Fig. Ho. 21). It is seen in the old Buddhist Zodiacs, and is one of the symbols in tlie Asoka inscriptions. It is the sectarian mark of the Jains, and the distinctive badge of the sect of Xaca Ja- ponicus. The Yaish- navas of India have also the same sacred sign.[954] And, according to Arthur Lillie,”

'?'?the only Christian cross in the catacombs is this Buddhist Swastiea.”

The cross is adored by the followers of the Lama of Thibet.[955] Fig. Ho. 22 is a representation of the most familiar form of Buddhist cross. The close


resemblance between the ancient religion of Thibet and that of the Christians has been noticed by many European travellers and missionaries, among whom may be mentioned Pero Grebillon, Pere Gruebcr, Horace de la Paon, D'Orville, and

H.      L’Abbe Hue. The Buddhists, and indeed all the sects of India, marked their followers on the head with the sign of the cross.1 This was undoubtedly practiced by almost all heathen nations, as we have seen in the chapter on the Eucharist that the initiates into the Heathen mysteries were marked in that manner.

The ancient Egyptians adored the cross with the profoundest veneration. This sacred symbol is to be found on many of their ancient monuments, some of which may be seen at the present day in the British Museum.2 In the museum of the London University, a cross upon a Calvary is to be seen upon the breast of one of the Egyptian mummies.3 Many of the Egyptian images hold a cross in their hand. There is one now extant of the Egyptian Saviour Ilorus holding a cross in his hand,' aud he is represented as an infant sitting on his mother’s knee, with a cross on the back of the seat they occupy.1

The commonest of all the Egyptian crosses, the ckux ansata (Fig. No. 23) was adopted by the Christians. Thus, beside one of the Christian inscriptions at Phile (a celebrated island lying in the midst of the Nile) is seen both a Maltese cross and a crux ansata.' In a painting covering the end of a church in the cemetery of El Klmrgeh, in the Great Oasis, are three of these crosses round the principal subject, which seems to have been a figure of a saint.7 In an inscription in a Christian church to the east of the Nile, in the desert, these crosses are also to be seen. Beside, or in the hand of, the Egyptian gods, this symbol is generally to be seen. When the Saviour Osiris is represented holding out the crux ansata to a mortal, it signifies that the person to whom he presents it has put off mortality, and entered on the life to come.'

» See Ibid.

*See Celtic Druids, p. 126 ; Anacalypeis, vol. i. p. 217, and Bomvick’s Egyptian Belief, pp. 210, 217 and 219.

* Anacalypsis, vol. 1. p. 217.

* Knight: Aoct. Art and Mytho., p. 58.
 
6 See Inman’s “ Symbolism," and Lundy's Mona. Christianity, Fig. 92.

*  Baring-Gould : Curious Myths, p. 2S6.

7 Hoskins' Visit to the great Oasis, pi. xiL in Curious Myths, p. 286.

* Curious Myths, p. 286.
 

The Greek cross, and the cross of St. Anthony, are also found


on Egyptian monuments. A figure of a Shari (Fig. No. 24), from Sir Gardner Wilkinson’s book, has a necklace round his throat, from which depends a pectoral cross. A third Egyptian cross is that represented in Fig. No. 25, which is apparently intended for a Latin cross rising out of a heart, like the mediaeval emblem of “ Cor in Cruco, Crux hi Corde: ” it is the hierogylpli of goodness.[956] [957]

$

FioNFES
 
It is related by the ecclesiastical historians Socrates and Sozomon, that when the temple of Serapis, at Alexandria, in Egypt, was demolished by one of the Christian emperors, beneath the foundation was discovered a cross. The words of Socrates are as follows :

“ In the temple of Serapis, now overthrown and rifled throughout, there were found engraven iu the stones certain letters .               .                                                                              . resembling the form of the

cross. The which when both Christians and Ethnics beheld, every one applied to his proper religion. The Christians affirmed that the cross was a sign or token of the passion of Christ, and the proper cognizance of their profession. The Ethnics avouched that therein was contained something in common, belonging as well to Serapis as to Christ.

Jt should be remembered, in connection with this, that the Emperor Hadrian saw no difference between the worshipers of Serapis and the worshipers of Christ Jesus. In a letter to the Consul Servanus he says :

“ There are there (in Egypt) Christians who worship Serapis, and devoted to Serapis are those who call themselves ‘ Bishops of Christ.’ ”[958]

The ancient Egyptians were in the habit of putting a cross on their sacred cakes, just as the Christians of the present day do on Good Friday.[959] [960] The plan of the chamber of some Egyptian sepulchres has the form of a cross,6 and the cross was worn by Egyptian ladies as an ornament, in precisely the same manner as Christian ladies wear it at the present day."

The ancient Eabylonians honored the cross as a religious symbol. It is to be found on their oldest monuments. Ann, a deity who stood at the head of the Babylonian mythology, had a cross for his








4 See Colenso's Pentateuch Examined vol. vi. p. 115.

* Bonwick : Egyptian Belief, p. 12.

«Ibid. p. 219.



sign or symbol.[961] [962] [963] [964] [965] It is also the symobl of the Babylonian god Bald A cross hangs on the breast of Tiglatli Pileser, in the colossal tablet from Nimrond, now in the British Museum. Another king, from the ruins of Ninevah, wears a Maltese cross on his bosom. And another, from the hall of Nisrocli, carries an emblematic necklace, to which a Maltese cross is attached." The most common of crosses, the crux ansata (Fig. No. 21) was also a sacred symbol among the Babylonians. It oeeurs repeatedly on their cylinders, bricks and gems.*

The ensigns and standards carried by the Persians during their wars with Alexander the Great (b.c. 335), were made in the form of a cross—as we shall presently see was the style of the ancient Roman standards—and representations of these cross-standards have been handed down to the present day.

Sir Robert Ker Porter, in his very valuable work entitled : “Travels in Georgia, Persia, Armenia, and Ancient Babylonia,"[966] shows the representation of a bas-relief, of very ancient antiquity, which he found at Nashi-Roustam, or the Mountain of Sepulchres. It represents a combat between two horsemen—Baharam-Gour, one of the old Persian kings, and a Tartar prince. Baharam-Gour is in the act of charging his opponent with a spear, and behind him, scarcely visible, appears an almost effaced form, which must have been his standard-bearer, as the ensign is very plainly to be seen. This ensign is a cross. There is another representation of the same subject to be seen in a bas-relief \ which shows the standard-bearer and his cross ensign very plainly.” This bas-relief belongs to a period when the Arsacedian kings governed Persia,’ which was within a century after the time of Alexander, and consequently more than two centuries b. c.

Sir Robert also found at this place, sculptures cut in the solid rock, which are in the form of crosses. These belong to the early race of Persian monarchs, whose dynasty terminated under the sword of Alexander the Great.8 At the foot of Mount Nakshi-Rajab, . he also found bas-reliefs, among which were two figures carrying a cross-standard. Fig. No. 20 is a representation of this.’ It is coeval with the sculptures found at Nashi-Roustam,10 and therefore belongs to a period before the time of Alexander’s invasion.

The cross is represented frequently and prominently on the coins



6      Vol. i. p. 337, pi. xx.

* Travels in Persia, vol. i. p. 545, pi. xxi.

7      Ibid. p. 529, and pi. xvi.

6 Ibid., and pi, xvii.

® Ibid. pi. xxvii.

10       Ibid. p. 573.



of Asia Minor. Several have a ram or lamb on one side, and a cross on the other.' On some of the early coins of the Phenicians, the cross is found attached to a chaplet of beads placed in a circle, so as

to form a complete rosary, such as the Lamas of Thibet and China, the Hindoos, and the Homan Catholics, now tell over while they pray." On a Phenician medal, found in the ruins of Citium, in Cyprus, and printed in Dr. Clark’s “ Travels ” (vol. ii. c. xi.), are engraved a cross, a rosary, and a lamb.’ This is the “ Lamb of God who taketh away the sins of the world.”

J
 
 
 
 
 
Fig. 28
 

 
 
The ancient Etruscans revered the cross as a religious emblem. This sacred sign, accompanied with the heart, is to be seen on their monuments. Fig. No. 27, taken from the work of Gorrio (Tab. xxxv.), shows an ancient tomb with angels and the cross thereon. It would answer perfectly for a Christian cemetery.


 

 

The cross was adored by the ancient Greeks and Romans for centuries before the Augustan era. An ancient inscription in Thessaly is accompanied by a Calvary cross (Fig. No. 28); and Greek crosses of equal arms adorn the tomb of Midas (one of the ancient kings), in Phrygia.[967] [968]



The adoration of the cross by the Romans is spoken of by the Christian Father Minucius Felix, when denying the charge of idolatry which was made against his sect.

" As for the adoration of cross,” (says lie to the Homans), “which you object against us, I must tell you that we neither adore crosses nor desire them. You it is, ye Pagans, who worship wooden gods, who are the most likely people to adore wooden crosses, as being part of the same substance with your deities. For what else are your ensigns, flags, and standards, but crosses, gilt and beautiful. Your victorious trophies not only represent a cross, but a cross with a man upon it.”1

The principal silver coin among the Romans, called the denarius, had on one side a personification of Rome as a warrior with ti helmet, and on the reverse, a chariot drawn by four horses. The driver had a cross-standard in one hand. This is a representation of it denarius of the earliest kind, which was first coined 29<i n. c.J The cross was used on the roll of the Roman soldiery as the sign of

life’

Rut, long before the Romans, long before the Etruscans, there lived in the plains of Northern Italy a people to whom the cross was a religious symbol, the sign beneath which they laid their dead to rest; a people of whom history tells nothing, knowing not their name ; hut of whom antiquarian research lias learned this, that, they lived in ignorance of the arts of civilization, that they dwelt in villages built on platforms over lakes, and that they trusted to the cross to guard, and may be to revive, their loved ones whom they committed to the dust,

The examination of the tombs of Golaseeca proves, in a most convincing, positive, and precise manner that which the terramares of Emilia had only indicated, but which had been confirmed by the cemetery of Villanova, that above a thousand years is. c., the cross was already a religious emblem of frequent employment.4

“It is more than a coincidence,” (says the Rev. S. Baring-Gould), “that Osiris by the cross should give life eternal to the spirits of the just; that with the cross Thor should smite the head of the great Serpent, and bring to life those who were slain; that beneath the cross the Muysca mothers should lay their babes, trusting to that sign to secure them from the power of evil spirits; that with that symbol to protect them, the ancient people of Northern Italy should lay them down in the dust.”8

The cross was also found among the ruins of Pompeii.*

? Octavius, ch. xxix.

J See Chambers's Eucyclo., art. “ Denarius.” * Curious Myths, p. 291.
 
4 Ibid. pp. ti'H, SOtJ. s Ibid. }>. 311.

® The Pentateuch Examined, vol. vi. p. 115
 

It was a sacred emblem among the ancient Scandinavians.


* Knijht: Ancient Art and Mytho., p. 30.

* See Celtic Druids, pp. 126, 130, 131.
 
“It occurs’’(says Mr. R. Payne Knight), “on many Itunic monuments found in Sweden and Denmark, which are of an age long anterior to the approach of Christianity to those countries, and, probably, to its appearance in the world.”1

Their god Thor, son of the Supreme god Odin, and the goddess Freyga, had the hammer for his symbol. It was witli this hammer that Thor crushed the head of the great Mitgard serpent, that he destroyed the giants, that he restored the dead goats to life, which drew his car, that he consecrated the pyre of Baldur. This hammer was a cross.1

The cross of Thor is still used in Iceland as a magical sign in connection with storms of wind and rain.

King Olaf, Longfellow tells us, when keeping Christmas at Drontlieim :

“ O’er his drinking-horn, the sign
lie made of the Cross Divine,

And he drank, and mutter’d his prayers;

But the Berserks evermore Made the sign of the hammer of Thor Over theirs.”

Actually, they both made the same symbol.

This we are told by Snorro Sturleson, in the Heimskringla (Saga iv. c. IS), when he describes the sacrifice at Lade, at which. King IJakon, Athelstan'sfoster-son, was present:

“ Xow when the first full goblet was filled, Earl Sigurd spoke some words over it, and blessed it in Odin’s name, and drank to the king out of the horn; and the king then took it, and made the sign of the cross over it. Then said Ivaare of Greyting, ‘ What does the king mean by doing so? will he not sacrifice?’ But Earl Sigurd replied, ‘The King is doing what all of you do who trust in your power and strength; for he is blessing the full goblet in the name of Thor, by making the sign of his hammer over it before he drinks it.”3

The cross was also a sact'ed emblem among the Laplanders. “ In solemn sacrifices, all the Lapland idols were marked with it from the blood of the victims.”[969] [970]

It was adored by the ancient Druids of Britain, and is to be seen on the so-called “ fire towers ” of Ireland and Scotland. The “ consecrated trees ” of the Druids had a cross beam attached to them, making the figure of a cross. On several of the most curious and most ancient monuments of Britain, the cross is to be seen, evidently cut thereon by the Druids. Many large stones throughout Ireland have these Druid crosses cut in them.[971]


Cleland observes, in liis “ Attempt to Revive Celtic Literature,” that the Druids taught the doctrine of an overruling providence, and the immortality of the soul : that they had also their Lent, their Purgatory, their Paradise, their Hell, their Sanctuaries, and the similitude of the May-pole inform to the cross.1

“In the Island of I-com-kill, at the monastery of the Culdees, at the time of the Reformation, there were throe hundred and sixty crosses.”3 The Caaba at Mecca was surrounded by three hundred and sixty crosses.3 Tliis number has nothing whatever to do with Christianity, but is to be found everywhere among the ancients. It represents the number of days of the ancient year.'

When the Spanish missionaries first set foot upon the soil of America, in the fifteenth century, they were amazed to find that the cross was as devoutly worshiped by the red Indians as by themselves. The hallowed symbol challenged their attention on every hand, and in almost every variety of form. And, what is still more remarkable, the cross was not only associated with other ob jects corresponding in every particular with those delineated on Babylonian monuments ; but it was also distinguished by the Catholic appellations, “ the tree of subsistence,” “ the wood of health,” “the emblem of life," Ac.3

When the Spanish missionaries found that the cross was no new object of veneration to the red men, they were in doubt whether to ascribe the fact to the pious labors of St. Thomas, whom they thought might have found his way to America, or the sacrilegious subtlety of Satan. It was the central object in the great temple of Coza- mel, and is still preserved on the bas-reliefs of the ruined city of Palempie. From time immemorial it had received the prayers and sacrifices of the Aztecs and Toltecs, and was suspended as an august emblem from the walls of temples in Popogan and Cundin- ainarca.”


The ruined city of Palenque is in the depths of the forests of Central America. It was not inhabited at the time of the conquest of Mexico by the Spaniards. They discovered the temples and palaces of Cliiapa, but of Palenque they knew nothing. According to tradition it was founded by Votan in the ninth century before the Christian era. The principal building in this ruined city is the palace. A noble tower rises above the courtyard in the centre. In this building are several small temples or chapels, with altars stand* ing. At the back of one of these altars is a slab of gypsum, on which are sculptured two figures, one on each side of a cross (Fig. No. 29). The cross is surrounded with rich feather-work, and ornamental chains.[972] [973] [974] [975] “ The style of scripture,” says Mr. Baring-Gould, “ and the accompanying hieroglyphic inscriptions, leave no room for doubting it to bo a heathen representation.”1

The same cross is represented on old pre-Mexican MSS., as in the Dresden Codex, and that in the possession of Herr Fejervary, at

 
 r>
 
V—

yJ).
 r-V
 
 
 
Fig. 29.
 

 
 
the end of which is a colossal cross, in the midst of which is represented a bleeding deity, and figures stand round a Tau cross, upon which is perched the sacred bird.5

The cross was also used in the north of Mexico. It occurs among the Mix- tecas and in Queredaro. Siguenza speaks of an Indian^ cross which was found in the ca. c of Mixteca Baja. Among the ruins on the island of Zaputero, in Lake Nicaragua, were also found old crosses reverenced by the Indians. "White marble crosses were found on the island of St. Ulloa, on its discovery. In the state of Oaxaca, the Spaniards found that wooden crosses were erected as sacred symbols, 60 also in Aguatoleo, and among the Zapa- tecas. The cross was venerated as far as Florida on one side, and Cibola on the other. In South America, the same sign was considered symbolical and sacred. It was revered in Paraguay. In Peru the Incas honored a cross made out of a single piece of jasper; it was an emblem belonging to a former civilization.*

Among the Muyscas at Cumana the cross was regarded with devotion, and was believed to be endowed with power to drive away evil spirits; consequently new-born children were placed under the sign.6

The Toltecs said that their national deity Quetzalcoatle—whom we have found to be a virgin-born and crucified Saviour—had intro-








one Myths, pp. 298, 299.

* Carious Myths, p. 299.

6    MUIler : Geschichte tier Anwrihanischea Urreligloneo, in Ibid.



 



duced the sign and ritual of the cross, and it was called the “ Trco of Nutriment,” or “Tree of Life.”*

Malcom, in his “ Antiquities of Britain,” says .

"Gomara tells that St. Andrew’s cross, which is the same with that of Burgundy, was in great veneration among the Cumas, in South America, and that they fortified themselves with the cross against the incursions of evil spirits, and were in uso to put them upon new-born infants; which thing very justly deserves admiration.”8

Felix Cabrara, in his “ Description of the Ancient City of Mexico,” says:

“The adoration of the cross has been more general in the world, than that of any other emblem. It is to bo found in the ruins of the fine city of Mexico, near Palenque, where there are many examples of it among the hieroglyphics on the buildings.”8

In “ Chambers’s Encyclopaedia ” wc find the following:

“It appears that the sign of the cross was in use as an emblem having certain religious and mystic meanings attached to it, long before the Christian era ; and the Spanish conquerors were astonished to find it an object of religious veneration. among tne nations of Central and South America.”4

Lord Kingsborough, in his “ Antiquities of Mexico,” speaks of crosses being found in Mexico, Peru, and Yucatan.* He also informs us that the banner of Montezuma was a cross, and that the historical paintings of the “ Codex Yaticanus ” represent him carrying a cross as his banner.'

A very fine and highly polished marble cross which was taken from the Incas, was placed in the Roman Catholic cathedral at Cuzco.’

> Curtoos Myths, p. 801.

9 Quoted in Anacftlypsis, vol. ii. p. 80.

? Quoted in Celtic Druids, p. 131.

4  Chambers's Encyclo., art. “Cross.’'

5  Mexican Antiquities, vol. vi. pp. 105, 180. • Ibid. p. 179.
 
T Higgins : Anacalypsis, vol. Ii. p. 32.

• Jameson's Hist, of Our Lord in Art, vol. ii. p. 318.

•  “ These two letters In the old Samaritan, as found on coins, stand, the first for 400, the second for 200—GOO. This is the staff of Osiris.
 

Few cases have been more powerful in produoing mistakes in ancient history, than the idea, hastily taken by Christians in all ages, that every monument of antiquity marked with a cross, or with any of those symbols which they conceived to be monograms of their god, was of Christian origin. The early Christians did not adopt it as one of their symbols; it was not until Christianity began to be paganized that it became a Christian monogram, and even then it was not the cross as we know it to-day. “ It is not until the middle of the fifth century that the pure form of the cross emerges to light.”' The cross of Constantine was nothing more than the ^ , the monogram of Osiris, and afterwards of Christ.' This is seen


from the fact that the “ Labarumor sacred banner of Constantine —on which was placed the sign by which he was to conquer—was inscribed with this sacred monogram. Fig. No. 30 is a representation of the Labarum, taken from Smith’s Dictionary of the Bible. The author of “ The History of Our Lord in Art ” says:

“ It would be difficult to prove that the cross of Constantine wasof the simple construction as now understood. As regards the Labarum. the coins of the time, in which it is expressly set forth, proves that the so-called cross upon it was nothing else than the same ever-recurring monogram of Christ.”1

Now, this so-called monogram of Christ, like everything else called Christian, is of Pagan origin. It was the monogram of the Egyptian Saviour, Osiris, and also of Jupiter Ammon.3 As M. Basnage remarks in his Hist. de Juif ;*

“Nothing can be more opposite to Jesus Christ, than the Oracle of Jupiter Ammon. And yet the same cipher served the false god as well as the true one ; for we see a medal of Ptolemy, King of Cyrene, having an eagle carrying a thunderbolt, with the monogram of Christ to signify the Oracle of Jupiter Ammon."

Eev. J. P. Lundy says :

“ Even the P.X., which I had thought to be exclusively Christian, are to be found in combination

thus: \|J- (just as the early Christians used it), on

coins of the Ptolemies, and on those of Herod the Great, struck forty years before our era, together with this other form, so often seen on the early Christian

monuments, viz.: ^

This monogram is also to be found on the coins of Decius, a Pagan Roman emperor, who ruled during the commencement of the third century.1

It Is also the monogram of Osiris, and has been adopted by the Christians, and lg to be eeen in the churches in Italy in thousands of places. See Basuage (lib. iii. c. xxxili.), where several other instances of this kind may be found. In Addison's 4 TravelB in Italy ’ there is an account of a medal, at Home, of Con* etantins, with this inscription; In hoc sifffio
 
Victor erls                (Anacalypsis, vol. i. p. 223.)

1 Hist, of Our Lord in Art, vol. ii. p. 316.

3 See Coltic Druids, p. 127, and Bonwick’8 Egyptian Belief, p. 218.

* Bk. iii. c. rxiii. in Anac., 1. p. 219.

4  Monumental Christianity, p. 125.

* See Celtic Druids, pp. 127, 128,
 

Another form of the same monogram is ^ and X H. The monogram of the Sun was ^ . P. H. All these are now called monograms of Christ, and are to be met with in great numbers in almost


every church in Italy.[976] [977] [978] [979] The monogram of Mercury was a cross.’ The monogram of the Egyptian Taut was formed by three crosses.' The monogram of Saturn was a cross and a ram’s horn; it was also a monogram of Jupiter.1 The monogram of Yenus was a cross and a circle.’ The monogram of the Phenician Astarte, and the Babylonian. Bal, was also a cross and a circle.* It was also that of Freya, Holda, and Aphrodite.’ Its true significance was the Linga and Yoni.

The cross, which was so universally adored, in its different forms among heathen nations, was intended as an emblem or symbol of the Sun, of eternal life, the generative powers, &c.’

As with the cross, and the X. P., so likewise with many other 60-called Christian symbols — they are borrowed from Paganism. Among these may be mentioned the mystical three letters I. H. S., to this day retained in some of our Protestant, as well as Roman Catholic churches, and falsely supposed to stand for “Jesu Ilomini- um Salvator,” or “ In Hoc Signo.” It is none other than the identical monogram of the heathen god Bacchus' and was to be 6een on the coins of the Maharajah of Cashmere." Dr. Inman 6ays :

“ For a long period I. II. 8., I. E. E. 8, was a monogram of Bacchus; letters now adopted by Romanists. Hesw was an old divinity of Gaul, possibly left by the Phenicians. We have the same I. H. 8. in Jazabel, and reproduced in our Isabel. The idea connected with the word is ‘ Phallic Vigor.'

The Triangle, which is to be seen at tne present day in Christian churches as an emblem of the “Ever-blessed Trinity,” is also of Pagan origin, and was used by them for the 6ame purpose.

Among the numerous symbols, the Triangle is conspicuous in India. Hindoos attached a mystic signification to its three sides, and generally placed it in their temples. It was often composed of lotus plants, with an eye in the center.1’ It was sometimes represented in connection with the mystical word AUM ” (Fig. No. 31), and sometimes surrounded with rays of glory.”

This symbol was engraved upon the tablet of the ring which the religious chief, called the Brahm-dtma wore, as one of the signs of






4 See The Pentateuch Examined, vol. vi. pp. 113-115.

* See Higgins : Anacalypsis, vol. 1. pp. 221 and 828. Taylor’s Diegcsis, p. 187. Celtic Druids, p. 127, and Isis Unveiled, p. 527, vol. ii.

10   See Bonwlck's Egyptian Belief, p. 212.

11   Ancient Faiths, vol. i. pp. 618, 619.

*a See Prog. Rellg. Ideas, vol, 1. p. 94.

•• This word—AUM—stood for Brahma, Vishnu and Siva, the Hindoo Trinity. l* See Isis Unvei ed, vol. ii. p. 31.



his dignity, and it was used by the Buddhists as emblematic of the Trinity.[980] [981]

The ancient Egyptians signified their divine Triad by a single Triangle*

Mr. Bonwick says:

“ The Triangle was a religious form from the first. It is to be recognized in the Obelisk and Pyramid (of Egypt.). To this day, in some Christian churches, the priest’s blessing is given as it was in Egypt, by the sign of a triangle; viz.: two fingers and a thumb. An Egyptian god is seen with a triangle over his shoulders. This figure, in ancient Egyptian theology, was the type of the Holy Trinity—three in one.”[982]

And Dr. Inman says :

“ The Triangle is a sacred symbol in our modern churches, and it was the sign used in ancient temples before the initiated, to indicate the Trinity—three persons ‘co-eternal together, and co-equal.’”[983]

The Triangle is found on ancient Greek monumouts.6 An ancient seal (engrave ! in the Memoires de l’Academie royale des Inscriptions et Belles Lettres), supposed to be of Phenician origin, “lias as subject a standing figure between two stars, beneath which are handled crosses. Above the head of the deity is the tbiangle, or symbol of the Trinity.’” One of the most conspicuous among the symbols intended to represent the Trinity, to be seen in Christian churches, is the compound leaf of the trefoil. Modern story had attributed to St. Patrick the idea of demonstrating a trinity in unity, by showing the shamrock to his hearers ; but, says Dr. Inman, “ like many other things attributed to the moderns, the idea belongs to the ancients.”7

The Trefoil adorned the head of Osiris, the Egyptian Saviour, and is to be found among the Pagan symbols or representations of





 



*   See Knight: Anct. Art and Mytho., p. 196.

*    Curious Myths, p. 289.

7     Inman’s Ancient Faiths, vol. 1. pp. 153,



the three-in-one mystery.’ Fig. No. 32 is a representation of the Trefoil used by the ancient Hindoos as emblematic of their celestial Triad — Brahma, Vishnu and Siva—and afterwards adoptci 1 by the Christians.[984] [985] [986] [987] The leaf of the Vila, or Bel-tree, is typical of Siva’s attributes, because triple in form."

The Trefoil was a sacred plant among the ancient Druids of Britain. It was to them an emblem of the mysterious three in one.' It is to be seen on their coins.'

The Tripod was very generally employed among the ancients as an emblem of the Trinity, and is found composed in an endless variety of ways. On the coins of Menecratia, in Phrygia, it is represented between two asterisks,with a serpent wreathed around a battle-axe, inserted into it, as an accessory symbol, signifying preservation and destruction. In the ceremonial of worship, the number three was emploj-ed with mystic solemnity.0

The three lines, or three human legs, springing from a central disk or circle, which has been called a Tri- nacria, and supposed to allude to the island of Sicily, is simply an ancient emblem of the Trinity. “ It is of Asiatic origin; its earliest appearance being upon the very ancient coins of Aspendus in Pamphylia; sometimes alone in the sqnare incuse, and sometimes upon the body of an eagle or the back of a lion.’”

"We have already seen, in the chapter on the crucifixion, that the earliest emblems of the Christian Saviour were the “ Good Shepherd ” and the “ Lamb.” Among these may also be mentioned the Fish. “ The only satisfactory explanation why Jesus should be represented as a Fish,” says Mr. King, in his Gnostics and their Kemains,8 “seems to be the circumstance that in the quaint jargon of the Talmud the Messiah is often designated ‘ Dag,’ or ‘ The Fish;’” and Mr. Lundy, in his “Monumental Christianity,” says:





 



«Ibid. p. 601.

• Knight: Anct. Art and Mytho., p. 170. » Ibid. pp. 169, 170.

8 Page 138.



" Next to the sacred monogram (the ^ ) the Fish takes its place in importance as a sign of Christ in his special office of Saviour.” “ In the Talmud the Messiah is called ‘ Dag ’ or ‘ Fish.’ ” “ Where did the Jews learn to apply ‘ Dag ’ to their Messiah ? And why did the primitive Christians adopt it as a sign of Christ ?” “I cannot disguise facts. Truth demands no concealment or apology. Paganism has its types and prophecies of Christ as well as Judaism. What then is the Dag-on of the old Babylonians ? The fish-god or being that taught them all their civilization.”[988] [989] [990] [991]

As Mr. Lundy says, “ truth demands no concealment or apology,” therefore, when the truth is exposed, we find that Vishnu, the Hindoo Messiah, Preserver, Mediator and Saviour, was represented as a “ dag,” or fish. The Fish takes its place in importance as a sign of Vishnu in his special office of Saviour.

Prof. Monier Williams says:

“It is as Vishnu that the Supreme Being, according to the Hindoos, exhibited his sympathy with human trials, his love for the human race. Nine principal occasions have already occurred in which the god has thus interposed for the salvation of his creatures. The tirst was JUatsaya, the Fish. In this Vishnu became a tish to save the seventh Manu, the progenitor of the human race, from the universal deluge.”1

We have already seen, in Chap. IX., the identity of the Hindoo Matsaya and the Babylonian Dagon.

The fish was sacred among the Babylonians, Assyrians and Phenicians, as it is among the Romanists of to-day. It was sacred also to Venus, and the Romanists still eat it on the very day of the week which was called “Dies veneris,” Venus’ day; fish day.’ It was an emblem of fecundity. The most ancient symbol of the productive power was a fish, and it is accordingly found to he the universal symbol upon many of the earliest coins/ Pythagoras and his followers did not eat fish. They were ascetics, and the eating of fish was supposed to tend to carnal desires. This ancient superstition is entertained by many even at the present day.

The fish was the earliest symbol of Christ Jesus. Fig. Xo. 33 is a design from the catacombs.6 This cross-fisli is not unlike the sacred monogram.


That tlie Christian Saviour should be called a fish, may at first appear strange, but when the inythos is properly understood (as we shall endeavor to make it in Chap. XXXIX.), it will not appear so. The Rev. Dr. Geikie, in his “Life and Words of Christ,” says that a fish stood for his name, from the significance of the Greek letters in the word that expresses the idea, and for this reason he was called a fish. But, we may ask, why was Buddha not only called Fo, or Po, but Dag-Po, which was literally the Fish Po, or Fish Buddha? The fish did not stand for his name. The idea that Jesus was called a fish because the Messiah is designated “ Dag ” in the Talmud, is also an unsatisfactory explanation.

Julius Africanus (an early Christian writer) says :

“Christ is the great Fish taken by the fish-hook of God, and whose flesh nourishes the whole world.”[992]

“ The fish fried Was Christ that died,”

is an old couplet.[993]

Prosper Africanus calls Christ,

“ The great fish who satisfied for himself the disciples on the shore, and offered himself as a fish to the whole world.”3

The Serpent was also an emblem of Christ Jesus, or in other words, represented Christ, among some of the early Christians.

Moses set up a brazen serpent in the wilderness, and Christian divines have seen in this a type of Christ Jesus. Indeed, the Gospels sanction this; for it is written :

“ As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up.”

From this serpent, Tertullian asserts, the early sect of Christians called Ophites took their rise. Epiphanius says, that the “ Ophites sprung out of the Nicolai tans and Gnostics, who were 60 called from the serpent, which they worshiped.” “The Gnostics,” he adds, “ taught that the ruler of the world was of a dracontic form.” The Ophites preserved live serpents in their sacred chest, and looked upon them as the mediator between them and God. Manes, in the third century, taught serpent worship in Asia Minor, under the name of Christianity, promulgating that

“ Christ was an incarnation of the Great Serpent, who glided over the cradle of the Virgin Mary, when she was asleep, at the age of a year and a half."*

“ The Gnostics,” says Irenaeus, “ represented the Mind (the Son,





 



» Ibid. p. 135.           * Ibid. p. 872.

4 Squire: Serpent Symbol, p. 246.



the Wisdom) in tlie form of a serpent,” and “ the Ophites,” says Epiplianius, “ have a veneration for the serpent; they esteem him the same as Christ.” “ They even quote the Gospels,” says Ter- tullian, “ to prove that Christ was an imitation of the serpent.”[994]

The question now arises, Why was the Christian Saviour represented as a serpent? Simply because the heathen Saviours were represented in like manner.

From the earliest times of which we have any historical notice, the serpent has been connected with the preserving gods, or Saviours; the gods of goodness and of wisdom. In Hindoo mythology, the serpent is intimately associated with Vishnu, the preserving god, the Saviour.[995] Serpents are often associated with the Hindoo gods, as emblems of eternity.[996] [997] [998] It was a very sacred animal among the Hindoos.'

Worshipers of Buddha venerate serpents. “This animal,” says Mr. Wake, “became equal in importance as Buddha himself.” And Mr. Lillie says :

“That God was worshiped at an early date by the Buddists under the symbol of the Serpent is proved from the sculptures of oldest topes, where worshipers

are represented so doing.”6

The Egyptians also venerated the serpent. It was the special symbol of Tliotli, a primeval deity of Syro-Egyptian mythology, and of all those gods, such as Hermes and Seth, who can be connected with him.8 Ivneph and Apap were also represented as serpents.’

Herodotus, when he visited Egypt, found sacred serpents in the temples. Speaking of them, he says:

“In the neighborhood of Thebes, there are sacred serpents, not at all hurtful to men: they are diminutive in size, and carry two horns that grow on the top of the head. When these serpents die, they bury them in the temple of Jupiter; for they say they are sacred to that god.”8

The third member of the Chaldean triad, Hea, or Iloa, was represented by a serpent. According to Sir Henry Kawlinson, the most important titles of this deity refer “ to his functions as the source of all knowledge and science.” Not only is he “ The Intelligent Fish,” but his name may be read as signifying both “ Life ” and a “Serpent,” and he may be considered as “figured by the great serpent which occupies so conspicuous a place among the



 



*    Wake, p. 73. Lillie : p. 20.

*   Wake, p. 40, and Bunsen’s Keys, p, 101.

7 Champollion, pp. 144,145.

6     Herodotus, bk. ii. ch. 74.



symbols of the gods on the black stones recording Babylonian benefactors.”1

The Phcnieians and other eastern nations venerated the serpent as symbols of their beneficent gods.”

As god of medicine, Apollo, the central figure in Grecian mythology, was originally worshiped under the form of a serpent, and men invoked him as the " Helper.” He was the Solar Serpent-god.3

Aesculapius, the healing god, the Saviour, was also worshiped under the form of a serpent.4 “ Throughout Hellas,” says Mr. Cox, “ Aesculapius remained the ‘ Healer,’ and the ‘ Restorer of Life,’ and accordingly the serpent is everywhere his special emblem.”4

Why the serpent was the symbol of the Saviours and beneficent gods of antiquity, will be explained in Chap. XXXIX.

The Dove, among the Christians, is the symbol of the Holy Spirit. The Matthew narrator relates that when Jesus went up out of the water, after being baptized by John, “the heavens were opened unto him, and he saw the Spirit of God descending like a Jove, and lighting upon him.”

Here is another piece of Paganism, as we find that the Dove was the symbol of the Holy Spirit among all nations of antiquity. Rev. J. P. Lundy, speaking of this, says:

“ It is a remarkable fact that this spirit (i. the Holy Spirit) has been symbolized among all religious and civilized nations by the Dove.''[999]

And Earnest De Bunsen says :

“ The symbol of the Spirit of God was the Dove, in Greek, peleia, and the Samarilans had a brazen fiery dove, instead of the brazen fiery serpent. Both referred to fire, the symbol of the Holy Ghost.”’

Buddha is represented, like Christ Jesus, with a dove hovering over his head.5

The virgin goddess Juno is often represented with a dove on her head. It is also seen on the heads of the images of Astarte, Cybelc, and Isis; it was sacred to Venus, and was intended as a symbol of the Holy Spirit."

Even in the remote islands of the Pacific Ocean, a bird is believed to be an emblem of the Holy Spirit.10

R. Payne Knight, in speaking of the “mystic Dove,” says:



 



finch : Age of Fable, p. 397.

6      Aryan Mytbo., vol. ii. p. 36.

*     Monumental Christianity, p. 293.

7      Bunsen"® Angel-Measiah, p. 44.

*     s»v ch. xxix.

7 Monumental Christianity, pp 823 and 298, 20 Knight: Anct. Art and Mytho.; p 169



“ A bird was probably chosen for the emblem of the third person (i. e., the Holy Ghost) to signify incubation, by which was figuratively expressed the fructification of inert matter, caused by the vital spirit moving upon the waters.

“ The Move would naturally be selected in the East in preference to every other species of bird, on account of its domestic familiarity with man; it usually lodging under the same roof with him, and being employed as his messenger from one remote place to another. Birds of this kind were also remarkable for the care of their offspring, anil for a sort of conjugal attachment and fidelity to each other, as likewise for the peculiar fervency of their sexual desires, whence they were sacred to Venus, and emblems of love.”1

Masons’ marks are conspicuous among the Christian symbols. On some of the most ancient Roman Catholic cathedrals are to be found figures of Christ Jesus with Mason’s marks about him.

Many are the so-called Christian symbols which are direct importations from paganism. To enumerate them would take, as we have previously said, a volume of itself. For further information on this subject the reader is referred to Dr. Inman’s “ Ancient Pagan and Modern Christian Symbolism,” where he will see how many ancient Indian, Egyptian, Etruscan, Grecian and Roman symbols have been adopted by Christians, a great number of which are Phallic emblems." [1000]

[Prometheus]

CHAPTEK XXXIY.

THE BIRTH-DAY OF CHRIST JESUS.

Christmas — December the 25th — is a day which has been set apart by the Christian church on which to celebrate the birth of their Lord and Saviour, Christ Jesus, and is considered by the majority of persons to be really the day on which he was born. This is altogether erroneous, as will be seen upon examination of the subject.

There was no uniformity in the period of observing the Nativity among the early Christian churches; some held the festival in the month of May or April, others in January.'

The year in which he was born is also as uncertain as the month or day. “The year in which it happened,” says Mosheim, the ecclesiastical historian, “has not hitherto been fixed with certainty, notwithstanding the deep and laborious researches of the learned.”3

According to Irenasus (a. d. 190), on the authority of “The Gospel,” and " all the elders who were conversant in Asia with John, the disciple of the Lord,” Christ Jesus lived to be nearly, if not quite, fifty years of age. If this celebrated Christian father is correct, and who can say he is not, Jesus was born some twenty years before the time which has been assigned as that of his birth.’

The Pev. Dr. Giles says:

“Concerning the time of Christ’s birth there are even greater doubts than about the place ; for, though the four Evangelists have noticed several contemporary fact6, which would seem to settle this point, yet on comparing these dates with the general history of the period, we meet with serious discrepancies, which involve the subject in the greatest uncertainty.”4

Again he says:



" Not only do we date our time from the exact year in which Christ is said to haw been born, hut our ecclesiastical calendar has determined with scrupulous minuteness the day and almost the hour at which every particular of Christ’s wonderful life is stated to have happened. All this is implicitly believed by millions; yet all these things are among the most uncertain and shadowy that history has recorded. We haw no clue to either the day or the time of year, or even the year itself, in which Christ was born."[1001] [1002]

Some Christian writers fix the year 4 b. o., as the time when he was born, others the year 5 b. o., and again others place his time of birth at about 15 b. c. The Rev. Dr. G-eikie, speaking of this, in his Life of Christ, says :

“ The whole subject is wry uncertain. Ewald appears to fix the date of the birth at five years earlier than our era. Petavius and Usher fix it on the 25th of December, Jive years before our era. Bengel on the 25th of December, four years before our era; Anger and Winer, four years before our era, in the Spring ; Scaligcr, three years before our era, in October; St, Jerome, three years before our era, on December 25th; Eusebius, two years before our era, on January 6th; and Idler, seven years before our era, in December."'1

Albert Barnes writes in a manner which implies that he knew all about the year (although he does not give any authorities), but knew nothing about the month. He says :

“ The birth of Christ took place four years before the common era. That era began to he used about a.d. 526, being first employed by Dionysius, and is supposed to have been placed about four years too late. Some make the difference two, others three, four, five, and even eight years. He was born at the commencement of the last year of the reign of Ilerod, or at the close of the year preceding.’’[1003]

“ The Jews sent out their flocks into the mountainous and desert regions during the summer mouths, and took them up in the latter part of October or the first of November, when the cold weather commenced. .           .               . It is clear from this

that our Saviour was horn before the 25th of December, or before what we call Christmas. At that time it is cold, and especially in the high and mountainous regions about Bethlehem. God has concealed the time of his birth. There is no way to ascertain it. By different learned men it has been fixed at each month in the year.”4

Canon Farrar writes with a little more caution, as follows:

“Although the date of Christ’s birth cannot he fixed with absolute certainty, there is at least a large amount of evidence to render it probable that he was born four years before our present era. It is universally' admitted that our received chronology, which is not older than Dionysius Exignus, in the sixth century, is wrong. But all attempts to discover the month and the day are useless. No data whatever exists to enable us to determine them with even approximate accuracy.”5



 



4 Ibid. p. 25.

* Farrar’s Life of Christ, App., pp. 673, 4.



 



Bunsen attempts to show (on the authority of Irenceus, above quoted), that Jesus was bom some fifteen years before the time assigned, and that lie lived to be nearly, if not quite, fifty years of age.1

According to Basnage,3 the Jews placed his birth near a century sooner than the generally assumed epoch. Others have placed it even in the third century n. c. This belief is founded on a passage in the “ Book of Wisdom,”* written about 250 b. c., which is supposed to refer to Christ Jesus, and none other. In speaking of some individual who lived at that time, it says :

“ He professeth to have the knowledge of God, and he calleth himself Out child of the Lord, lie was made to reprove our thoughts. lie is grievous unto us even to behold; for his life is not like other men’s, his ways are of another fashion. We are esteemed of him as counterfeits; he abstained! from our ways as from filthiness; he pronounced) the end of the just to he blessed, and inatcelh his boast, that God is his father. Let us see if his words he true; and let us prove what shall happen in the end of him. For if the just man be the son of God, he (God) will help him, and deliver him from the hand of his enemies. Let ns examine him with despitefulness and torture, that we may know his meekness, and prove his patience. Let us condemn him with a shameful death; for by his own saying he shall be respected.”

This is a very important passage. Of course, the church claim it to he a prophecy of what Christ Jesus was to do and suffer, but this does not explain it.

If the writer of the “ Gospel according to Luke” is correct, Jesus was not horn until about a. d. 10, for lie explicitly tolls us that this event did not happen until Cyrenius was governor of Syria.4 Now it is well known that Cyrenius was not appointed to this office until long after the death of Herod (during whose reign the Matthew narrator informs us Jesus was born '), and that the taxing spoken of by the Luke narrator as having taken place at this time, did not take place until about ten years after the time at which, according to the Matthew narrator, Jesus was born.'

Eusebius, the first ecclesiastical historian,7 places his birth at the time Cyrenius was governor of Syria, and therefore at about a. d.

10.       Ilis words are as follows :

' Bible! Chronology, pp. 73, 74.

7 IILt. do Jnif.

5  Chap. ii. l.i-dO.

* Luke, ii. 1-7.

* Matt. ii. 1.

* See Josephus : Aut-iq.,bk. xviii. ch. i. sec. t.
 
7 Eusebius was Bishop of Cesarea from a.i>. 313 to 3-10, in which he died, in the 70th year of his age, thus playing his great part in life chieily under the reigns of Constantine the Great and his sou Conslautius.
 

“It was the two and fortieth year after the reign of Augustus the Emperor, and the eight and twentieth year after the subduing of Egypt, atid the death of Antonins and Cleopatra, when last of all the Ptolemies in Egypt ceased to bear


rule, when our Saviour and Lord Jesus Christ, at the time of the first taring— Cyrenius, then President of Syria—was born in Bethlehem, a city of Judea, according unto the prophecies in that behalf premised.”[1004] [1005] [1006]

Had the Luke narrator known anything about Jewish history, he never would have made so gross a blunder as to place the taxing of Cyrenius in the days of Herod, and would have saved the immense amount of labor that it has taken in endeavoring to explain away the effects of his ignorance. One explanation of this mistake is, that there were two assessments, one about the time Jesus was born, and the other ten years after; but this has entirely failed. Dr. Ilooykaas, speaking of this, says:

“ The Evangelist (Luke) falls into the most extraordinary mistakes throughout. In the first place, history is silent as to a census of the whole (Roman) world ever having been made at all. In the next place, though Quirinius certainly did make such a register in Judea and Samaria, it did not extend to Galilee ; so that Joseph’s household was not affected by it. Besides, it did not take place until ten years after the death of Herod, when his son Archelaus was deposed by the emperor, and the districts of Judea and Samaria were thrown into a Roman province. Under the reign of llerod, nothing of the kind took place, nor was there any occasiou for it. Finally, at the time of the birth of Jesus, the Governor of Syria was not Quirinius, but Quintus Sentius Saturni- nus.”s

The institution of the festival of the Nativity of Christ Jesus being held oil the 25th of December, among the Christians, is attributed to Telesphorus, who flourished during the reign of Antoni us Pius (a. d. 13S-161), but the first certain traces of it are found about the time of the Emperor Commodus (a. d. 180-192).’

For a long time the Christians had been trying to discover upon what particular day Jesns had possibly or probably come into the world; and conjectures and traditions that rested upon absolutely no foundation, led one to the 20th of May, another to the 19tli or 20th of April, and a third to the 5th of January. At last the opinion of the community at Rome gained the upper hand, and the 25th of December was fixed upon.' It was not until the fifth century, however, that this day had been generally agreed upon.’ How it happened that this day finally became fixed as the birthday of Christ Jesus, may be inferred from what we shall now see.

On the first moment after midnight of the 24th of Decembei {}. e., on the morning of the 25th), nearly all the nations of the earth,



 



from the influence of some tradition, or from the desire to supplant Heathen Festivals of that period of the year, such as the Saturnalia, the 25th of December had been generally agreed upon.’[1007] (Encyclopaedia Brit., art. “ Christmas.”



as if by common consent, celebrated tlie accouchement of the “ Queen of Heavenof the “ Celestial Virgin" of the sphere, and the birth of the god Sol.

In India this is a period of rejoicing everywhere.[1008] [1009] [1010] [1011] [1012] [1013] [1014] It is a great religions festival, and the people decorate their houses 'with garlands, and make presents to friends and relatives. This custom is of very great antiquity.’

In China, religions solemnities are celebrated at the time of the winter solstice, the last week in December, when all shops are shut np, and the courts arc closed.[1015]

Buddha, the son of the Virgin Milya, on whom, according to Chinese tradition, “the Holy Ghost” had descended, was said to have been born on Christinas day, December 25th.'

Among the ancient I’ersians their most splendid ceremonials were in honor of their Lord and Saviour Mithras; they kept his birthday, with many rejoicings, on the 25th of December.

The author of the “ Celtic Druids'' says :

“It wns the custom of tlie heathen, long before, the birth of Christ, to celebrate the birth-day of their gods,” and that, “ the 25th of December was a great festival with the Persians, who, in very early times, celebrated the hirtli of their

god Mithras."*

The Rev. Joseph B. Gross, in his “Heathen Religion,'' also tells us that:

“ The ancient Persians celebrated a festival in honor of Mithras on the first day succeeding the Winter Solstice, the object of which was to commemorate the birth of Mithras. ”•

Among the ancient Egyptians, for centuries before the time of Christ Jesus, the 25th of December was set aside as the birthday of their gods. JU. Le Clerk Dc Septehcnes speaks of it as follows:

“The ancient Egyptians fixed the pregnancy of Ms (tlie Queen of Ilcavcn. and the Virgin Mother of the Saviour Ilorus), on the last days of March, and towards the end of December they placed the commemoration of her delivery.”1

Mr. Bonwick, in speaking of Ilorus, says:

" He is the great God-loved of Heaven. Ilis birth was one of the greatest mysteries of tlie Egyptian religion. Pictures representing it appeared on the



 



and Life and Religion of the Hindoos, p. 1&4.)

* Celtic Droids, p. 163. Sec also, Prog. Relig. Ideas, vol. i. p. 272 ; Monumental Christianity, p. 167; Bible for Learners, iii. pp. 66, 67.

6    The Ileathen Religion, p. 287. See also, Dupuis : p. 246.

7   Relig. of the Anct. Greeks, p. 214. See also, Higgins : Anacalypsis, vol. ii. p. 99.



walls of temples. One passed through the holy Adytum1 to the still more sacred quarter of the temple known as the birth-place of Horus. lie was presumably the child of Deity. At Christmas time, or that answering to our festival, his image was brought out of that sanctuary with peculiar ceremonies, as the image of the infant Bambino[1016] [1017] [1018] [1019] [1020] is still brought out and exhibited in Rome.”8

Rigord observes tluit tlte Egyptians not only worshiped a Virgin Mother *? prior to the birth of onr Saviour, but exhibited the effigy of her son lying in the manger, in the manner the infant Jesus was afterwards laid in the cave at Bethlehem.”*

The ‘‘ Chronicles of Alexandria,” an ancient Christian work, says :

" Watch how Egypt has constructed the childbirth of a Virgin, and the birth of her sou, who was exposed in a crib to the adoration of the people,”[1021]

Osiris, son of the “ Holy Virgin,” as they called Ceres, or Keith, his mother, was born on the 25th of December.6

This was also the time celebrated bv the ancient Greeks as bein^ the birthday of Hercules. The author of “The Religion of the Ancient Greeks ” says:

“ The night of the "Winter Solstice, which the Greeks named the triple night, was that which they thought gave birth to Uereules.’”'

He further says:

“ It has become an epoch of singular importance in the eyes of the Christian, who lias destined it to celebrate the birth of the Saviour, the true Sun of Justice, who alone came to dissipate the darkness of ignorance.”8

Bacchus, also, was born at early dawn on the 25th of December. Mr. Higgins says of him:

“ The birth-place of Bacchus, called Sabizius or Sabaoth, was claimed by several places in Greece ; but on Mount Zelmissus, in Thrace, his worship seems to have been chiefly celebrated. He rvas born of a virgin on the 25th of December, and was always called the Saviouii. In his Mysteries, he was shown to the people! as an infant is by the Christians at this day, on Christmas-day morning, iu Rome.”9

The birthday of Adonis was celebrated on the 25th of December. This celebration is spoken of by Tertnllian, Jerome, and other



 



rosTEA in Bethlohemetica speluucft natns est.” (Quoted in Aimcalypsis, p. 102, of vol. ii.)

5     Quoted by Bomvick, p. 143.

6     Auacalyprds, vol. ii. p. 90.

7     Relig. A net. Greece, p. 215.

» Ibid.

v Anacalypsis, vol. ii. p. 102; Dupuis, p. 237, and Baring-Gould : Orig. Relig. Belief, vol. L p. 322.



Fathers of the Church,’ who inform us that the ceremonies took place in a cave, and that the cave in which they celebrated his mysteries in Ilethlehem, was that in which Christ Jesus was born.

This was also a great holy day in ancient Rome. The Rev. Mr.

Gross says:

“In Home, before the time of Christ, a festival was observed on the 25th of December, under the name of ‘ Xatahs Solis Tnvieti' (Birthday of Sol the Invincible). It was a day of universal rejoicings, illustrated by illuminations and public games.”8 “ All public business was suspended, declarations of war and criminal executions were postponed, friends made presents to one another, and the slaves were indulged with great liberties.”[1022] [1023] [1024] [1025]

A few weeks before the winter solstice, the Calabrian shepherds came into Romo to play on the pipes. Ovid alludes to this when he says:

“ Ante Deum matrem cornu tibicen adunco Cum canit, exigu* quis stipis aera neget.”

—(Epist. i. 1. ii.)

i. e., “ When to the mighty mother pipes the swain,

Grudge not a trifle for his pious strain.”

This practice is kept up to the present day.

The ancient Germans, for centuries before “ the true Sun of Justice” was ever heard of, celebrated annually, at the time of the Winter solstice, what they called their Yule-feast. At this feast agreements were renewed, the gods were consulted as to the future, sacrifices were made to them, and the time was spent in jovial hospitality. Many features of this festival, such as burning the yule- log on Christinas-eve, still survive among us.*

Yule was the old name for Christmas. In French it is called Noel, which is the Hebrew or Chaldee word Nule.''

The greatest festival of the year celebrated among the ancient Scandinavians, was at the Winter solstice. They ealled the night upon which it was observed, the “ Mother-nightThis feast was named Jul — hence is derived the word Yule— and was celebrated in honor of Freyr (son of the Snpreme God Odin, and the goddess Frigga), who was born on that day. Feasting, nocturnal assemblies, and all the demonstrations of a most dissolute joy, were then authorized by the general usage. At this festival the principal guests received presents -— generally horses, swords, battle-axes, and gold rings—at their departure.*



 



Chambers, art. 44 Yule.”

6    See Chambers’s, art.44 Yule,” and 44 Celt'c Druids,” p. 102.

6    Mallet's Northern Antiquities, pp. 110 aed &5. Knight: p. 87.



The festival of the 25th of December was celebrated by the ancient Druids, in Great Britain and Ireland, with great iires lighted on the tops of hills.1

Godfrey Higgins says:

“ Stuekley observes that the worship of Mithra was spread all over Gaul and Britain. The Druids kept this night as a groat festival, and called the day following it Nolngh or Noel, or the day of regeneration, and celebrated it with great tires on the tops of their mountains, which they repeated on the day of the Epiphany or twelfth night. The Mithraic monuments, which are common in Britain, have been attributed to the Romans, but this festival proves that the Mithraic -worship was there prior to their arrival.’’3

This was also a time of rejoicing in Ancient Mexico. Acosta

says :

“In the first month, which in Peru they call Rayme, and answering to our December, they made a solemn feast called Capacrayme (the Winter Solstice), wherein they made many sacrifices and ceremonies, which continued many days.”8

The evergreens, and particularly the mistletoe, which are used all over the Christian world at Christmas time, betray its heathen origin. Tertullian, a Father of the Church, who flourished about A. d. 200, writing to his brethren, affirms it to be “ rank idolatry ” to deck their doors “ with garlands or flowers, on festival days, according to the custom of the heathen.’'[1026] [1027]

This shows that the heathen in those days, did as the Christians do now. What have evergreens, and garlands, and Christinas trees, to do with Christianity ? Simply nothing. It is the old Yule- feast which was held by all the northern nations, from time immemorial, handed down to, and observed at the present day. In the greenery with which Christians deck their houses and temples of worship, and in the Christmas-trees laden with gifts, we unquestionably see a relic of the symbols by which our heathen forefathers signified their faith in the powers of the returning sun to clothe the earth again with green, and hang new fruit on the trees. Foliage, such as the laurel, myrtle, ivy, or oak, and in general, all evergreens, were Dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor.6

Among the causes, then, that co-operated in fixing this period— December 25th — as the birthday of Christ Jesus, was, as we have seen, that almost every ancient nation of the earth held a festival on this day in commemoration of the birth of their virgin-born god.



On this account the Christians adopted it as the time of the birth of their God. Mr. Gibbon, speaking of this in his “Decline and Fall of the Roman Empire,” says 1

" The Roman Christians, ignorant of the real date of his (Christ’s) birth, fixed the solemn festival to the 25th of December, the Brumalia, or Winter Solstice, when the Pagans annually celebrated the birth of Sol.’’1

And Mr. King, in his “ Gnostics and their Remains,” says:

“The ancient festival held on the 25th of December iu honor of the ‘ Birthday of the Invincible Uiic,’and celebrated by the ‘ great games ’ at the circus, was afterwards transferred to the commemoration of the birth of Christ, the precise day of which many of the Fathers confess was then unknown.”’

St. Chrysostom, who flourished about a. d. 390, referring to this Pagan festival, says:

“ On this day, also, the birth of Christ was lately fixed at Home, in order that whilst the heathen were busy with their profane ceremonies, the Christians might perform their holy rites undisturbed.”3

Add to this the fact that St. Gregory, a Christian Father of the third century, was instrumental in, and commended by other Fathers for, changing Pagan festivals into Christian holidays, for the purpose, as they said, of drawing the heathen to the religion of Christ.[1028] [1029]

As Dr. Ilooykaas remarks, the church was always anxious to meet the heathen halfway, by allowing them to retain the feasts they were accustomed to, only giving them a Christian dress, or attaching a now or Christian signification to them.*

1 Gibbon's Rome, vol. ii. p. 883. 3 King's Gnostics, p. 49.

3 Quoted in Ibid.
 
In doing these, and many other such things, which we shall speak of in our chapter on “Paganism in Christianitythe Christian Fathers, instead of drawing the heathen to their religion, drew themselves into Paganism.



CHAPTEE XXXV.

THE TRINITY.

“ Say not there are three Gods, God is but One God.”—(Koran.)

The doctrine of the Trinity is the highest and most mysterious doctrine of the Christian church. It declares that there are three persons in the Godhead or divine nature — the Father, the Son, and the Holy Ghost — and that " these three are one true, eternal God, the same in substance, equal in power and glory, although distinguished by their personal propensities.” The most celebrated statement of the doctrine is to be found in the Atlianasian creed,1 which asserts that:

“The Catholic8 faith is this: That we worship One God as Trinity, and Trinity in Unity—neither confounding the persons, nor dividing the substance—for there is One person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal.”

As M. Eeville remarks:

“ The dogma of the Trinity displayed its contradictions with true bravery. The Deity divided into litres divine persons, and yet these three persons forming ouly One God ; of these three the first only being self-existent, the two others deriving their existence from the first, and yet these three persons being considered as perfectly equal; each having his special, distinct character, his individual qualities, wanting in the other two, and yet each one of the three beiug supposed to possess the fullness of perfection—here, it must be confessed, we have the deification of the contradictory.”3

We shall now see that this very peculiar doctrine of three in one, and one in three, is of heathen origin, and that it must fall with all the other dogmas of the Christian religion.



 



(See Giles’ Hebrew and Christian Records, vol. ii. p. 12. Gibbon’s Rome, vol. iii. p. 556. Inman’s Ancient Faiths, vol. ii. p. 886. Taylor’s Diegesis and Reber’s Christ of Paul.)

8     That is, the true faith.

• Dogma Deity Jesus Christ, p. J5.



The number three is sacred in all theories derived from oriental sources. Deity is always a trinity of some kind, or the successive emanations proceeded in threes.[1030]

If we turn to India we shall find that one of the most prominent features in the Indian theology is the doctrine of a divine triad, governing all things. This triad is called Tri-murti— from the Sanscrit word tri (three) and murti (form) — and consists of Brahma, Vishnu, and Siva. It is an inseparable unity, though three in form.[1031]

“ When the universal and infinite being Brahma — the only really existing entity, wholly without form, and unbound and unaffected by the three Gunas or by qualities of any kind — wished to create for liis own entertainment the phenomena of the universe, he assumed the quality of activity and became a male person, as Brahma the creator. Next, in the progress of still further self- evolution, he willed to invest himself with the second quality of goodness, as Vishnu the preserver, and with the third quality of darkness, as Siva the destroyer. This development of the doctrine of triple manifestation (tri-murti), which appears first in the Brah- manized version of the Indian Epics, had already been adumbrated in the Veda in the triple form of fire, and in the triad of gods, Agni, Surya, and Indra; and in other ways.”[1032] [1033] [1034] [1035] [1036] [1037] [1038]

This divine Tri-murti—says the Brahmans and the sacred books —is indivisible in essence, and indivisible in action ; mystery profound ! which is explained in the following manner:

Brahma represents the creative principle, the unreflected or unevolved protogoneus state of divinity — the Fattier.

Vishnu represents the protecting and preserving principle, the evolved or reflected state of divinity — the Son.'

Siva is the principle that presides at destruction and re-con- struction — the Iloly Spirit.1



 



pies is an object of profound adoration.

• Monler Williams’ Indian Wisdom, p. 324.

4 That is, the Lord and Saviour Crishna. The Supreme Spirit, in order to preserve the world, produced Vishnu. Vishnu came upon earth, for this purpose, in the form of Crishna. lie was believed to be an incarnation of the Supreme Being, one of the persons of their holy and mysterious trinity, to use their language, “The Lord and Savior—three persons and one god.” In the Geita, Criehna is made to say: “lam the Lord of all created beings,” M I am the mystic figure o. m.”         “ I am Brahma,

Vishnu, and Siva, three gods in one.”

8     See The Heathen Religion, p. 124.



 



The third person was the Destroyer, or, in his good capacity, the Regenerator. The dovo was the emblem of the Regenerator. As the spiritus was the passive cause (brooding on the face of the waters) by which all things sprang into life, the dove became the emblem of the Spirit, or Holy Ghost, the third person.

These three gods arc the first and the highest manifestations of the Eternal Essence, and arc typified by the three letters composing the mystic syllable OM or AUM. They constitute the well known Trimurti or Triad of divine forms which characterizes Ilindooism. It is usual to describe these three gods as Creator, Preserver and Destroyer, but this gives a very inadequate idea of their complex characters. Kor does the conception of their relationship to each other become clearer when it is ascertained that their functions are constantly interchangeable, and that each may take the place of the other, according to the sentiment expressed by the greatest of Indian poets, Kalidasa (Kumara-sambhava, Griffith, vii. 44):

“ In those three persons the One God was shown—

Each first in place, each last—not one alone ;

Of Siva, Vishnu, Brahmit, each may be First, second, third, among the blessed three.”

A devout person called Attencin, becoming convinced that he should worship but one deity, thus addressed Brahma, Yishnn and Siva:

“ O you three Lords ; know that I recognize only One God ; inform me therefore, which of you in the true divinity, that I may address to him alone my vows and adorations.”

The three gods became manifest to him, and replied :

“Learn, O devotee, that there is no real distinction between us ; what to you appears such is only by semblance ; the Single Being appears under three forms, but he is One.”1

Sir William Jones says :

“Very respectable natives have assured me, that one or two missionaries have been absurd enough in their zeal for the conversion of the Gentiles, to urge that the Hindoos were even now almost Christians ; because their Brahma, Vishnou, and Mahesa (Siva), were no other than the Christian Trinity.”2

Thomas Maurice, in his “ Indian Antiquities,” describes a magnificent piece of Indian sculpture, of exquisite workmanship, and of stupendous antiquity, namely:

“ A bust composed of three heads, united to one body, adorned with the oldest symbols of the Indian theology, and thus expressly fabricated according to the
unanimous confession of the sacred sacerdotal tribe of India, to indicate the Creator, the Preserver, and the liegenerator, of mankind ; which establishes the solemn fact, that from the remotest eras, the Indian nations had adored a triune deity."'

Fig. No. 34 is a representation of can Indian sculpture, intended to represent the Triune God,2 evidently similar to the one described above by Mr. Maurice. It is taken from “ a very ancient granite ” in the museum at the “ Indian House,” and was dug from the ruins of a temple in the island of Bombay.

The Buddhists, as well as the Brahmans, have had their Trinity from a very early period.

Mr. Faber, in his “ Origin of Heathen Idolatry,” says :

“ Among the Hindoos, we have the Triad of Bralnuil, Vishnu,and Siva; so, among the votaries of Bmldha, we iiud the self-triplicated Buddha declared to he the same as the Hindoo Trimnrti.

Among the Buddhist sect of the Jain- ists, we have the triple Jiva, in whom the Trinnirli is similarly declared to he incarnate.”

In this Trinity Vajrapani answers to Brahma, or Jehovah, the “ All-father," Manjusri is the “deified teacher,” the counterpart of Crislma or Jesus, and Avalokitesvara is the “ Holy Spirit.”

Buddha was believed by his followers to be, not only an incarnation of the deity, but “ God himself in human form” —as the followers of Crislma believed him to be — and therefore “ three gods in one.” This is clearly illustrated by the following address delivered to Buddha by a devotee called Amora:

“ Reverence he unto thee, O God, in the form of the God of mercy, the dis- pellcr of pain ami trouble, the Lord of all things, the guardian of the universe, the emblem of mercy towards those who serve thee—Oil I the possessor of all things in vital form. Thou art Brahma, Vishnu, and JIahesa ; thou art Lord of all the universe. Thou art under the proper form of all things, movable and immovable, the possessor of the whole, and thus I adore thee. I adore thee, who art celebrated by a thousand names, and under various forms ; in the shape of Buddha, the god of mercy.”3

The inhabitants of China and Japan, the majority of whom are BuddhisG, worship God in the form of a Trinity. Their name for him (Buddha) is Fo, and in speaking of the Trinity they say r “ The three pure, precious or honorable Fo.”[1039] This triad is represented in their temples by images similar to those found in the pagodas of India, and when they speak of God they say: “ Fo is one person, but has three forms.”'


In a chapel belonging to the monastery of Poo-ta-la, which was found in Mancliow-Tartary, was to be seen representations of Fo, iD the form of three persons.’

Navarette, in his account of China, says :

“ This sect (of Fo) has another idol they call Sanpao. It consists of three, equal in nil respects. This, which has been represented as an image of the Most Blessed Trinity, is exactly the same with that which is on the high altar of the monastery of the Trinitarians at Madrid. If any Chinese whatsoever saw it, he would say that Sanpao of his country was worshiped in these parts.”

And Mr. Faber, in his “Origin of Heathen Idolatry,” says:

“ Among the Chinese, who worship Buddha under the name of Fo, we find this God mysteriously multiplied into three persona."

The mystic syllable O. M. or A. U. M. is also reverenced by the Chinese and Japanese,[1040] as we have found it reverenced by the inhabitants of India.

The followers of Laou-tsze, or Laou-keum-tsze—a celebrated philosopher of China, and deified hero, born GO! n. c. — known as the Taou sect, arc also worshipers of a Trinity.6 It was the leading feature in Laou-keun’s system of philosophical theology, that Taou, the eternal reason, produced one ; one produced two / two produced three ; and three produced all things.8 This was a sentence which Laou-keun continually repeated, and which Mr. Maurice considers, “a most singular axiom for a heathen philosopher.”'

The sacred volumes of the Chinese state that:

“ The Source and Root of all is One. This self-existent unity necessarily produced a second. The first and second, by their union, produced a third. Those Three produced all.”8

The ancient emperors of China solemnly sacrificed, every three years, to “ Him who is One and Three.”’

J Davis’ China, vol. ii. p. 104. aIbid. pp. 103 and 81.

* Ibid. pp. 105, 100.

4 Ibid. pp. 103, 81.

6 Ibid. 110, 111. Bell’s Pantheon, vol. ii. p 86. Dunlap's Spirit nist., 150.

6 Indian Antiquities* vol. v. p. 41, Dupuis, p. 285. Dunlap's Spirit Hist., 150.

7  Indian Antiquities, vol. v, p. 41.
 
This Taou sect, according to John Francis Davis, and the Rev. Charles Gntzlaff, both of whom have resided in China—call their trinity “the three pure ones,” or “ the three precious ones in heaven.” (See Davis’ China, vol. ii. p. 110, and Gutzlaff's Voyages, p. 307.)

8  See Prog. Relig. Ideas, vol. i. p. 210.

• Ibid.
 

The ancient Egyptians worshiped God in the form of a Trinity,


which was represented in sculptures on the most ancient of their temples. The celebrated symbol of the wing, the globe, and the serpent, is supposed to have stood for the different attributes of God.'

The priests of Memphis, in Egypt, explained this mystery to the novice, by intimating that the premier (first) -monad created the dyad, who engendered the triad, and that it is this triad which shines through nature.

Tlmlis, a great monarch, who at one time reigned over all Egypt, and who was in the habit of consulting the oracle of Serapis, is said to have addressed the oracle in these words:

“ Tell me if ever there was before one greater than I, or will ever he one greater than me ?”

The oracle answered thus :

“First God, afterward the M’ord, and with them the Holy Spirit, all these are of the same nature, and make but one whole, of which the power is eternal. Go away quickly, mortal, thou w ho hast hut an uncertain life.”*

The idea of calling the second person in the Trinity the Logos, or Word? is an Egyptian feature, and was engrafted into Christianity many centuries after the time of Christ Jesus/ Apoiio, who had his tomb at Delphi in Egypt, was called the Word/

Mr. Bonwick, in his “ Egyptian Belief and Modern Thought," says:

“ Souie persons are prepared to admit that the most astonishing development of the old religion of Egypt was in relation to the Logos or Divine "Word, hv whom all things were made, and who, though from God, was God. It had long been known that Plato, Aristotle, and others before the Christian era, cherished the idea of this Demiurgus ; but it was not known till of late that Chaldeans and Egyptians recognized this mysterious principle.”6



 



a being of divine essence, but distinguished from the Supreme God. It is also called “ the first-horn Son of God."

“The Platonisfs furnished brilliant recruits to the Christiau churches of Asia Minor and Greece, and brought with them their love for system and their idealism,” “It is in the Platonlzing, or Alexandrian, branch of Judaism that we must seek for the antecedents of the Christian doctrine of the Logo#.” (A. Rcville : Dogma Deity Jesus, p. 29.)

6 Higgins:          Anacalypsis, vol. ii. p. 102.

Mithras, the Mediator, and Saviour of the Persians, was called the Logos. (See Dunlap's Son of the Man, p. 20. Bunsen's Angel-Mes* eiah, p. 75.) Hermes was called the Logos. (See Dunlap's Son of the Man, p. 89, marginal note.)

* Bonwick’s Egyptian Belief, p. 402.



“ The Logos or Word was a great mystery (among the Egyptians), in whose sacred books the following passages may be seen:   * I know the mystery of the

divine Word; ’ ‘ The Word of the Lord of All, which was the maker of it‘ The Word—this is the first person after himself, uncreated, infinite ruling over all things that were made by him.’

The Assyrians hud Marduk for their Logos one of their sacred addresses to him reads thus:

“ Thou art the powerful one—Thou art the life-giver—Thou also the pros- perer—.Merciful one among the gods—Eldest son of Ilea, who made heaven and earth—Lord of heaven and earth, who an equal has not—Merciful one, who dead to life raises.”3

The Chaldeans had their Memra or “ Word of God,’’ corresponding to the Greek Logos, which designated that being who organized and who still governs the world, and is inferior to God °nlj'4

The Logos was with Pliiloa most interesting subject of discourse, tempting him to wonderful feats of imagination. There is scarcely a personifying or exalting epithet that he did not bestow on the Divine Reason. He described it as a distinct being; called it “ a Rock,” “ The Snmmit of the Universe,” “ Before all things,” “First- begotten Son of God,” “Eternal Bread from Heaven,” “ Fountain of Wisdom,” “Guide to God,” “Substitute for God,” “Image of God,” “Priest,” “Creator of the Worlds,” “Second God,” “ Interpreter of God,” “ Ambassador of God,” “Power of God,” “King,” “Angel,” “Man,” “Mediator,” “Light,” “ The Beginning,” “The East,” “ The Name of God,” “The Intercessor.”5

This is exactly the Logos of John. It becomes a man, “ is made flesh ;” appears as an incarnation; in order that the God whom “ no man has seen at any time,” may be manifested.

The worship of God in the form of a Trinity was to be found among the ancient Greeks. When the priests were about to offer up a sacrifice to the gods, the altar was three times sprinkled by dipping a laurel branch in holy water, and the people assembled around it were three times sprinkled also. Frankincense was taken from the censer with three fingers, and strewed upon the altar three times. This was done because an oracle had declared that all sacred things ought to he in threes, therefore, that number was scrupulously observed in most religious ceremonies."

Orpheus’ wrote that:



 



? See Prog. Relig. Ideas, vol. i. p. 307.

7    Orpheus is said to have been a native of Tbracia, the oldest poet of Greece, and to ha?e wrii en before the time of Homer; but he is evidently a mythological character.



“ All things were made by One godhead in three names, and that this god is all things.”[1041]

This Trinitarian view of the Deity he is said to have brought from Egypt, and the Christian Fathers of the third and fourth centuries claimed that Pythagoras, Heraclitus, and Plato — who taught the doctrine of the Trinity — had drawn their theological philosophy from the writings of Orpheus.3

The works of Plato were extensively studied by the Church Fathers, one of whom joyfully recognizes in the great teacher, the schoolmaster who, in the fullness of time, was destined to educate the heathen for Christ, as Moses did the Jews.'

The celebrated passage : “In the beginning was the "Word, and the Word was with God, and the Word was God,”[1042] is a fragment of some Pagan treatise on the Platonic philosophy, evidently written by Irenreus.1 It is quoted by Amelius, a Pagan philosopher, as strictly applicable to the Logos, or Mercury, the Word, apparently as an honorable testimony borne to the Pagan deity by a barbarian—for such is what he calls the writer of John i. 1. His words are:

“ This plainly was the Word, by whom all things were made, he being himself eternal, as Heraclitus also would say ; and by Jove, the same whom the barbarian affirms to have been in the place and dignity of a principal, and to be with God, and to be God, by whom all things were made, and in whom everything that was made has its life and being.”•

The Christian Father, Justin Martyr, apologizing for the Christian religion, tells the Emperor Antoninus Pius, that the Pagans need not taunt the Christians for worshiping the Logos, which “ was with God, and was God,” as they were also guilty of the same act.

“ If we (Christians) hold,” says he, “ some opinions near of kin to the poets and philosophers, in great repute among you, why are we thus unjustly hated?” “There’s Mercury, Jove’s interpreter, in imitation of the Logos, in worship among you,” and “ as to the Son of God, called Jesus, should we allow him to he nothing more than man, yet the title of the ‘ Son of God ’ is very justifiable, upon the account of his wisdom, considering you have your Mercury, (also called the 1 Son of God ’) in worship under the title of the Word and Messenger of God.

We see, then, that the title “Word” or “Logos,” being applied to Jesus, is another piece of Pagan amalgamation with Chris-



 



•    The first that we know of this gospel for certain is during the time of Irenfieus, the great Christian forger.

*    See Taylor's Diegesis, p. 185.

7     Apol. 1. ch. xx.-xxii.



tianity. It did not receive its authorized Christian form until the middle of the second century after Christ.[1043]

The ancient Pagan Romans worshiped a Trinity. An oracle is said to have declared that there was, “first God, then the "Word, and with them the Spirit.”[1044] [1045]

Here we see distinctly enumerated, God, the Logos, and the Spirit or Holy Ghost, in ancient Pome, where the most celebrated temple of this capital — that of Jupiter Capitolinus — was dedicated to three deities, which three deities were honored with joint worship.2

The ancient Persians worshiped a Trinity.[1046] [1047] This trinity consisted of Oromasdes, Mithras, and Ahriman.[1048] It was virtually the same as that of the Hindoos : Oromasdes was the Creator, Mithras was the “ Son of God,” the “ Saviour,” the “ Mediator ” or “ Intercessor,” and Ahriman was the Destroyer. In the oracles of Zoroaster the Persian lawgiver, is to be found the following sentence:

“A Triad of Deity shines forth through the whole world, of which a Monad (an invisible thing) is the head.”6

Plutarch, “ De Iside et Osiride,” says:

“Zoroaster is said to have made a threefold distribution of things: to have assigned the first and highest rank to Oromasdes, who, in the Oracles, is called the Father ; the lowest to Ahrimanes ; and the middle to Mithras ; who, in the same Oracles, is called the second Mind."

The Assyrians and Phenicians worshiped a Trinity.[1049]

“ It is a curious and instructive fact, that the Jews had symbols of the divine Unity in Trinity as well as the Pagans.”[1050] [1051] The Cabbala had its Trinity: “ the Ancient, whose name is sanctified, is with three heads, which make but one

Rabbi Simeon Ben Jochai says:

“ Come and see the mystery of the word Elohim: there are three degrees, and each degree by itself alone, and yet, notwithstanding, they are all One, and gained, together in One, and cannot be divided from each other.”

According to Dr. Parkhurst :

“ The Vandals10 had a god called Triglalf. One of these was found at Her-



 



6     Indian Antiquities, vol. iv. p. 259.

7    See Monumental Christianity, p. 65, aud Ancient Faiths, vol. ii. p. 819.

® Monumental Christianity, p. 923. See also, Maurice's Indian Antiquities.

• Tdra Suta, Sohar, iii. 288. B. Franck, 138. Son of the Man, p. 78.

10    Vandals—a race of European barbarians, either of Germanic or Slavonic origin.



tungerberg, near Brandenburg (in Prussia). He was represented with thret heads. This was apparently the Trinity of Paganism."'

The ancient Scantlinaeians worshiped a triple deity who was yet one god. It consisted of Odin, Thor, and Frey. A triune statnc representing this Trinity in Unity was found at Upsal in Sweden." The three principal nations of Scandinavia (Sweden, Denmark, and Morway) vied with each other in erecting temples, hut none were more famous than the temple at Upsal in Swollen. It glittered on all sides with gold. It seemed to be particularly consecrated to the Three Superior Deities, Odin, Thor and Frey. The statues of these gods were placed in this temple on three thrones, one above the other. Odin was represented holding a sword in his hand: Thor stood at the left hand of Odin, with a crown upon his head, and a scepter in his hand ; Drey stood at the left hand of Thor, and was represented of both sexes. Odin was the supreme God, the Al-fader ; Thor was the first-begotten mui of this god, and Frey was the bestower of fertility, peace and riches. King Gylfi of Sweden is supposed to have gone at one time to As- gard (the abode of the gods), where he beheld three thrones raised one above another, with a man sitting on each of them. Upon his asking what the names of these lords might be, his guide answered : “ lie who sitteth on the lowest throne is the Lofty One • the second is the equal to the Lofty One ; and he who sitteth on the highest throne is called the Third''*

The ancient Druids also worshiped : “ Ain Treidhe Diet ainm Taulae, Dan, Jlollac ; ” which is to say : “Ain triple God, of name Taulac. Fan, Jlollae.”4

The ancient inhabitants of Siberia worshiped a triune God. In remote ages, wanderers from India directed their eyes northward, and crossing the vast Tartarian deserts, finally settled in Siberia, bringing with them the worship of a triune God. This is clearly shown from the fact stated by Thomas Maurice, that :

“The first Christian missionaries who arrived in those regions, fouud the people already in possession of that fundamental doctrine of the true religion, which, among others, they came to impress upon their minds, and universally adored an idol fabricated to resemble, as near as possible, a Trinity in Unity.”

This triune God consisted of, first. “ the Creator of all things,” second, “ the God of Armies,” third, “the Spirit of Heavenly Love,” and yet these three were hut one indivisible God.6



 



3     Sec Mallet’s Northern Antiquities.

* Celtic Druids, p. 171; Anacalypeis, vol# i. p. 123; and Myths of the British Druids, p. 418.

6 Indian Autiquit'es, vol. v. pp. 8. ft



The Tartars also worshiped God as a Trinity in Unity. On one of their medals, which is now in the St. Petersburgh Museum, may be seen a representation of the triple God seated on the lotus.[1052]

Even in the remote islands of the Pacific Ocean, the supreme deities are God the Father, God the Son, and God the Spirit, the latter of which is symbolized as a bird.[1053] [1054] [1055]

The ancient Mexicans and Peruvians had their Trinity. The supreme God of the Mexicans (Tezcatlipoca), who had, as Lord Kingsborough says, “ all the attributes and powers which were assigned to Jehovah by the Hebrews,” had associated with him two other gods, Huitzlijjocktli and Tlaloc ; one occupied a place upon his loft hand, the other on his right. This was the Trinity of the Mexicans.’

When the bishop Don Bartholomew de las Casas proceeded to his bishopric, which was in 1545, he commissioned an ecclesiastic, whose name was Francis Hernandez, who was well acquainted with the language of the Indians (as the natives were called), to visit them, carrying with him a sort of catechism of what he was about to preach. In about one year from the time that Francis Hernandez was sent out, he wrote to Bishop las Casas, stating that:

“ The Indians believed in the God who was in heaven; that this God was the Father, Son, and Iloly Ghost, and that the Father was named Yzona, the Son Bacab, who was born of a Virgin, and that the Holy Ghost was called Eo /lia/t.”1

The llev. Father Acosta says, in speaking of the Peruvians:

“It is strange that the devil after his manner hath brought a Trinity into idolatry, for the three images of the Sun called Apomti, (Jhurunti, and Intiquaoqui, signifleth Father and Lord Sun, the Son Sun, and the Brother Sun.

“ Being in Chuquisaca, an honorable priest showed mean information, which I had long in my hands, where it was proved that there was a certain oratory, whereat the Indians did woriliip an idol called Tangatanga, which they said was ‘ One in Three, and Three in One.’ And as this priest stood amazed thereat, I said that the devil by his infernal and obstinate pride (whereby he always pretends to make himself God) did steal all that he could from the truth, to employ it in his lying and deceits.”[1056]

The doctrine was recognized among the Indians of the Californian peninsula. The statue of the principal deity of the New Granadian Indians had “ three heads on one body,” and was understood to be “ three persons with one heart and one will.”*



 



vi. p. 164.

8    Acosta : Hist. Indies, vol. ii. p. 373. See also, Indian Antiq., vol. v. p. 26, and Sqnire*s Serpent Symbol, p. 181.

* Squire : Serpent Symbol, p. 181.



 



The result of our investigations then, is that, for ages before the time of Christ Jesus or Christianity, God was worshiped in the form of a Triad, and that this doctrine was extensively diffused through all nations. That it was established in regions as far distant as China and Mexico, and immemorially acknowledged through the whole extent of -Egypt and India. That it flourished with equal vigor among the snowy mountains of Thibet, and the vast deserts of Siberia. That the barbarians of central Europe, the Scandinavians, and the Druids of Britain and Ireland, bent their knee to an idol of a T) •iune God. What then becomes of “the Ever-Blessed Trinity ” of Christianity ? It must fall, together with all the rest of its dogmas, and be buried with the Pagan debris.

The learned Thomas Maurice imagined that this mysterious doctrine must have been revealed by God to Adam, or to Noah, or to Abraham, or to somebody else. Notice with what caution he wrote (a. d. 1794) on this subject. He says :

“In the course of the wide range which I have been compelled to take in the field of Asiatic mythology, certain topics have arisen for discussion, equally delicate and perplexing. Among them, in particular, a species of Trinity forms a constant and prominent feature in nearly all the systems of Oriental theology.”

After saying, “ 1 venture with a trembling step," and that, “ It was not from choice, but from necessity, that I entered thus upon this subject,” lie concludes :

“ This extensive and interesting subject engrosses a considerable portion of this work, and my anxiety to prepare the public mind to receive it, my efforts to elucidate so mysterious a point of theology, induces me to remind the candid reader, that visible traces of this doctrine are discovered, not only in the three principals of the Chaldaic theology ; in (he Triplasios Mithra of Persia ; in the Triad, Brahmil, Vishnu, and Siva, of India—where it was evidently promulgated in the Geeta, fijteenhundred years before the birth of Plato;1 but in the Nu- men Triplex of Japan ; in the inscription upon the famous medal found in the deserts of Siberia, “To the Triune God,” to be seen at this day in the valuable cabinet of the Empress, at St. Petersburgh ; in the Tanga-Tanga, or Three in One, of the South Americans ; and, finally, without mentioning the vestiges of it in Greece, in the Symbol of the Wing, the Globe, and the Serpent, conspicuous on most of the ancient temples of Upper Egypt.”*

> The ideas entertained concerning the antiquity of the Geeta, at the time Mr. Manrlce wrote his Indian Antiquities, were erroneous. This work, as we have elsewhere seen, is not as old as he supposed. The doctrine of the Trimurti in India, however, is to be found in the Veda, and epic poems, which are of an antiquity long anterior to the rise of Christianity, preceding it by many centuries. (See Monier
 
Williams’ Indian Wisdom, p. 324, and Hinduism, pp. 109, 110-115.)

“ The grand cavern pagoda of Elepbanta, the oldest and most magnificent temple in the world, is neither more nor less than a snperb temple of a Triune God.” (Maurice : Indian Antiquities, voi. iil. p. ix.)

8  Indian Antiquities, voi. i. pp. 125-127.
 

It was a long time after the followers of Christ Jesus had made him a God, before they ventured to declare that he was “ God him-


self in human form f and, “ the second, person in the Ever-Blessed Trinity.” It was J ustinMartyr, a Christian convert from the Platonic school,' who, about the middle of the second century, first promulgated the opinion, that Jesus of Xazareth, the “Son of God,” was the second principle in the Deity, and the Creator of all material things. lie is the earliest writer to whom the opinion can be traced. This knowledge, he does not ascribe to the Scriptures, but to the special favor of God.2

The passage in I. John, v. 7, which reads thus : “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one,” is one of the numerous interpolations which, were inserted into the hooks of the JYew Testament, many years after these hooks were written,3 These passages are retained and circulated as the word of God, or as of equal authority with the rest, though known and admitted by the learned on all hands, to he forgeries, willful and wicked interpolations.

The subtle and profound questions concerning the nature, generation, the distinction, and the quality of the three divine persons of the mysterious triad, or Trinity, were agitated in the philosophical and in the Christian schools of Alexandria in Egypt,' but it was not a part of the established Christian faith until as late as a, d, 327, when the question was settled at the Councils of Hice and Constantinople. Up to this time there was no understood, and, recognized doctrine on this high subject. The Christians were for the most part accustomed to us escriptural expressions in speaking of the Father, and the Son, and the Spirit, without defining articulately their relation to one another.6

In these trinitarian controversies, which first broke out in Egypt — Egypt, the land of Trinities — the chief point in the discussion was to define the position of “ the Son.”

» We have already seen that Plato and his followers taught the doctrine of the Trinity centnries before the time of Christ Jesus.

2Israel Worsley's Enquiry, p. 54. Quoted in Higgins'1 Anacalvpsis, vol. i. p. 116.

8 “The memorable text (I. John v. 7) which asserts the unity of the three which bear witness in heaven, is condemned by the universal silence of the orthodox Fathers, ancient versions, and authentic manuscripts. It was first alleged by the Catholic J>i>iiop whom Hnnneric summoned to the Conference of Carthage (a.d. 254), or, more properly, by the four bishops who composed and published the profession of faith in the name of their brethren.’' tGib*
 
bon’s Rome, vol. iii. p. 556, and note 117.) Kone of the ancient manuscripts now extant, above four-score in number, contain this passage. (Ibid, note 116.) In the eleventh ant twelfth centuries, the Bible was corrected. Yet, not withstanding these corrections, the passage is still wanting iii twenty-five Latin manuscripts. (Ibid, note 116. See also. Dr. Giles* Hebrew and Christian Records, vol. ii. p. 12. Dr. Inman's Ancient Faiths, vol. ii. p. 886. Rev. Robert Taylor's Diegcsis. p. 421, and Reber's Christ of Paul.)

* See Gibbon’s Rome, ii. 309.

6 Chambers’s Encyclo., art. “ Trinity.”
 

There lived in Alexandria a presbyter of the name of Arius, a disappointed candidate for the office of bishop. He took the


ground that there was a time when, from the very nature of Son- ship, the Son did not exist, and a time at which he commenced to l)e, asserting that it is the necessary condition of the filial relation that a father must he older than his son. But this assertion evidently denied the co-eternity of the three persons of the Trinity, it suggested a subordination or inequality among them, and indeed implied a time when the Trinity did not exist. Hereupon, the bishop, who had been the successful competitor against Anns, displayed his rhetorical powers in public debates on the question, and, the strife spreading, the Jews and Pagans, who formed a very large portion of the population of Alexandria, amused themselves with theatrical representations of the contest on the stage — the point of their burlesques being the equality of age of the Father and the Son. Such was the violence the controversy at length assumed, that the matter had to be referred to the emperor (Constantine).

At first he looked upon the dispute as altogether frivolous, and perhaps in truth inclined to the assertion of Arius, that in the very nature of the thing a father must be older than his son. So great, however, was the pressure laid upon him, that he was eventually compelled to summon the Council of Nicea, which, to dispose of the conflict, set forth a formulary or creed, and attached to it this anathema:

“The Holy Catholic and Apostolic Church anathematizes those who say that there was a time when the Son of God was not, and that, before he was begotten, he was not, and that, he was made out of nothing, or out of another substance or essence, and is created, or changeable, or alterable.”

Constantine at once enforced the decision of the council by the civil power.[1057]

Even after this “ subtle and profound question ” had been settled at the Council of Nice, those who settled it did not understand the question they had settled. Athanasius, who was a member of the first general council, and who is said to have written the creed which bears his name, which asserts that the true Catholic faith is this:

“ That we worship One God as Trinity, and Trinity in Unity—neither confounding the persons nor dividing the substance—for there is one person of the Father, another of the Son, and another of the Holy Ghost, but the Godhead of the Father, and of the Son, and of the Holy Ghost is all one, the glory equal, the majesty co-eternal,”

— also confessed that whenever he forced his understanding to meditate on the divinity of the Logos, his toilsome and unavailing efforts recoiled on themselves; that the more he thought the less he comprehended j and the more he wrote the less capable was he of expressing his thoughts'

We see, then, that this great question was settled, not by the consent of all members of the council, but simply because the majority were in favor of it. Jesus of Nazareth was “ God himself in human form “ one of the persons of the Ever-Blessed Trinity,” who “ had no beginning, and will have no end,” because the majority of the members of this council said so. Hereafter—so it was decreed—all must believe it; if not, they must not oppose it, but forever hold their peace.

The Emperor Theodosius declared his resolution of expelling from all the churches of his dominions, the bishops and their clergy who should obstinately refuse to believe, or at least to profess, the doctrine of the Council of Nice. His lieutenant, Sapor, was armed with the ample powers of a general law, a special commission, and a military force; and this ecclesiastical resolution was conducted with so much discretion and vigor, that the religion of the Emperor was established?

Here we have the historical fact, that bishops of the Christian church, and their clergy, were forced to profess their belief in the doctrine of the Trinity.

We also find that:

“ This orthodox Emperor (Theodosius) considered every heretic (as he called those who did not believe as he and his ecclesiastics professed) as a rebel against the supreme powers of heaven and of earth (he being one of the supreme powers of earth) and each of the powers might exercise their peculiar jurisdiction otter the soul and body of the guilty.

“ The decrees of the Council of Constantinople had ascertained the true standard of the faith, and the ecclesiastics, who governed the conscience of Theodosius, suggested the most effectual methods of persecution. In the space of fifteen years he promulgated at least fifteen severe edicts against the heretics, more especially against those who rejected the doctrine of the Trinity.”*

Thus we see one of the many reasons why the “ most holy Christian religion ” spread so rapidly.

Arius—who declared that in the nature of things a father must be older than his son—was excommunicated for his so-called heretical notions concerning the Trinity. His followers, who were very [1058]



numerous, were called Arians. Their writings, if they had been permitted to exist,' would undoubtedly contain the lamentable story of the persecution which affected the church under the reign of the impious Emperor Theod

[Prometheus]

-CHAPTER xxxrn.

WHY CHRISTIANITY PROSPERED.

We now come to the question, Why did Christianity prosper, and why was Jesus of Nazareth believed to be a divine incarnation and Saviour?

There were many causes for this, but as we can devote but one chapter to the subject, we must necessarily treat it briefly.

For many centuries before the time of Christ Jesus there lived a sect of religious monks known as Essenes, or Therapeutce/' these entirely disappeared from history shortly after the time assigned far the crucifixion of Jesus. There were thousands of them, and their monasteries were to be counted by the score. Many have asked the question, “ What became of them 1” We now propose to show, 1. That they were expecting the advent of an Angel-Mes- siah / 2. That they considered Jesus of Nazareth to be the Messiah ; 3. That they came over to Christianity in a body; and, 4. That they brought the legendary histories of the former Angel- Messiahs with them.

The origin of the sect known as Essenes is enveloped in mist, and will probably never be revealed. To speak of all the different ideas entertained as to their origin would make a volume of itself, we can therefore but glance at the subject. It has been the object of Christian writers up to a comparatively recent date, to claim that almost everything originated with God’s chosen people, the Jews, and that even all languages can be traced to the Uebrew. Under these circumstances, then, it is not to be wondered at that we find they have also traced the Essenes to Hebrew origin.

Thcophilus Gale, who wrote a work called “ The Court of the [1126]



Gentiles” (Oxford, 1G71), to demonstrate that “the origin of all

human literature, both philology and philosophy, is from the Scriptures and the Jewish church,” undoubtedly hits upon the truth when he says:

“ Now, the origination or rise of these Esseues (among the Jews) I conceive by the best conjectures I can make from antiquity, to be in or immediately after the Babylonian captivity, though some make them later.”

Some Christian writers trace them to Moses or some of the prophets, hut that they originated in India, and were a sort of Buddhist sect, we believe is their true history.

Gfrdrer, who wrote concerning them in 1835, and said that “ the

Essenes and the Therapeutue are the same sect, and hold the same views,'’ was undoubtedly another writer who was touching upon historical ground.

The identity of many of the precepts and practices of Essenism and those of the Eew Testament is unquestionable. Essenism urged on its disciples to seek first the kingdom of God and his righteousness.1 The Essenes forbade the laying up of treasures upon earth.’ The Essenes demanded of those who wished to join them to sell all their possessions, and to divide it among the poor brethren.[1127] [1128] [1129] The Essenes had all things in common, and appointed one of the brethren as steward to manage the common hag.[1130] [1131] Essenism put all its members on the same level, forbidding the exercise of authority of one over the other, and enjoining mutual service.[1132] Essenism commanded its disciples to call no man master upon the earth.6 Esseu- ism laid the greatest stress upon being meek and lowly in spirit.[1133] The Essenes commended the poor in spirit, those who hunger and thirst after righteousness, the merciful, the pure in heart, and the peacemaker. They combined the healing of the body with that of the soul. They declared that the power to cast out evil spirits, to perform miraculous cures, &c., should be possessed by their disciples as signs of their belief.8 The Essenes did not swear at all; their answer was yea, yea, and nay, nay.’ When the Essenes started on a mission of mercy, they provided neither gold nor silver, neither two coats, neither shoes, but relied on hospitality for support.10 The Essenes, though repudiating offensive war, yet took weapons with



 



6      Comp. Matt, xxiii. 8-10.

7      Comp. Matt. v. 5; xi. 29.

8     Comp. Mark, xvi. 17; Matt. x. 8; Lake, ix. 1, 2; x. 9.

9      Comp. Matt. v. 34.

19 Comp. Matt. x. 9, 10.



them when they went on a perilous journey.1 The Essenes abstained from connubial intercourse.’1 The Essenes did not oiler animal sacrifices, but strove to present their bodies a living sacrifice, holy and acceptable unto God, which they regarded as a reasonable service.' It was the great aim of the Essenes to live such a life of purity and holiness as to be the temples of the Holy Spirit, and to be able to prophesy.1

Many other comparisons might be made, but these are sufficient to show that there is a great similarity between the two.' These similarities have led many Christian writers to believe that Jesus belonged to this order. Dr. Ginsburg, an advocate of this theory,

says :

“It will hardly be doubted that our Saviour himself belonged to this holy brotherhood. This will especially be apparent when we remember that the whole Jewish community, at the advent of Christ, was divided into three parties, the Pharisees, the Sadducees, and the Essenes, and that every Jew' had to belong to one of these sects. Jesus, who, in all things, conformed to the Jew ish law, and who was holy, harmless, undeliled, aud separate front sinners, would therefore naturally assoc iate himself with that order of Judaism which was most congenial to his holy nature. Moreover, the fact that Christ, with the exception of once, was not heard of in public until his thirtieth year, implying that he lived in seclusion with this fraternity, aud that though he frequently rebuked the scribes, Pharisees and Sadducees, he never denounced the Essenes, strongly eon linns this conclusion.’6

The facts — as Dr. Ginsburg calls them — which confirm his conclusions, arc simply no facts at all. Jesus may or may not have been a member of this order; but when it is stated as a fact that he never rebuked the Essenes, it is implying too much. Wo know not whether the words said to have been uttered by Jesus were ever uttered by him or not, and it is almost certain that had he rebuked the Essenes, and had his words been written in the Gospels, they would not remain there long. We hear very little of the Essenes after a. ij. 40,’ therefore, when we read of the “primitive Christians,” we are reading of Essenes, and others.

The statement that, with the exception of once, Jesus was not heard in public life till his thirtieth year, is also uncertain. One of the early Christian Fathers (Irenseus) tells us that he did not begin



 



• Ginsbnrg’s Essence, p. 21.

7 “We hear very little of them after a.d. 40; and there can hardly be any doubt that, owing to the great similarity existing between their precepts and practices and those of primi[1134] tive Christians, the Essenes as a body most have embraced Christianity.” (Dr. Ginsburg. p. 27.)



to teach until he was forty years of age, or thereabout, and that he lived to be nearly fifty years old.[1135] “ The records of his life are very scanty ; and these have been so shaped and colored and modified by the hands of ignorance and superstition and party prejudice and ecclesiastical purpose, that it is hard to be sure of the original outlines. ”

The similarity of the sentiments of the Essenes, or Therapeutse, to those of the Church of Rome, induced the learned Jesuit, Nicolaus Serarius, to seek for them an honorable origin. lie contended therefore, that they were Asideans, and derived them from the Rechabites, described so circumstantially in the thirty-fifth chapter of Jeremiah; at the same time, he asserted that the first Christian monks were Essenes.[1136] [1137]

Mr. King, speaking of the Christian sect called Gnostics, says:

“ Their chief doctrines had been held for centuries before (their time) in many of the cities of Asia Minor. There, it is probable, triey first came into existence as ' Mystte,’ upon the establishment of a direct intercourse with India under the Se- leucidm and the Ptolemies. The colleges of Essenes and Megabyzae at Ephesus, the Orphies of Thrace, the Cnretes of Crete, are all merely branches of one antique and common religion, and that originally Asiatic.”*

Again:

“ The introduction of Buddhism into Egypt and Palestine affords the only true solution of innumerable difficulties in the history of religion.”*

Again :

“ That Buddhism had actually been planted in the dominions of the Seleucidse and Ptolemies (Palestine belonging to the former) before the beginning of the third century n, c., is proved to demonstration by a passage in the Edicts of Asoka, grandson of the famous Chandragupta, the Sandracottus of the Greeks. These edicts are engraven on a rock at Girnur, in Guzerat.”[1138] [1139] [1140]

Eusebius, in quoting from Philo concerning the Essenes, seems to take it for granted that they and the Christians were one and the same, and from the manner in which he writes, it would appear that it was generally understood so. He says that Philo called them “ Worshipers,” and concludes by saying :

“But whether he himself gave them this name, or whether at th ^beginning the}7, were so called, when as yet the name of Christians was not everywhere pub- lished, I think it not needful curiosity to sift out.”9

This celebrated ecclesiastical historian considered it very probable that the writings of the Essenie Tlierapouts in Egypt had been incorporated into the gospels of the New Testament, and into some Panline epistles, llis words are :

“ It is very likely Unit tlie commentaries (Scriptures) which were among them (the Essenes) were the Gospels, and the works of the apostles, and certain expositions of the ancient prophets, such as partly that epistle unto the Hebrews, and also the other epistles of Paul do contain.”[1141] [1142]

Tho principal doctrines and rites of the Essenes can be connected with the East, with Parsism, and especially with Buddhism. Ainontr the doctrines which Essenesand Buddhists had in common was that of the Angel-Mesaiah?

Godfrey Higgins says:

“ The Emne* were called physicians of the soul, or Therapeufa; being resident both in Judea and Egypt, they probably spoke or had their sacred books in Chaldee. They were Pythagoreans, as is proved by all their forms, ceremonies, and doctrines, and they called themselves sons of Jesse. If the Pythagoreans or Conobiue, as they :irc called by Jamblieus, were Buddhists, the Essenes were Buddhists. The Essenes lived in Egypt, on the lake of Parenibole or Maria, in mojiaxtertis. These arc the very places in which wc formerly found the Oym- nonophiitt*, or Bat/ianam#, or Buddhist priests to have lived ; which Gynmosophis- Uc are placed also by Ptolemy in north-eastern India.”

“ Their (the Essenes) parishes, churches, bishops, priests, deacons, festivals are all identically the same (as the Christians). They had apostolic founders ; the manners which distinguished the immediate apostles of Christ ; scriptures divinely inspired ; the same allegorical mode of interpreting them, which lui9 since obtained among Christians, and the same order of performing public worship. They had missionary stations or colonies of their community established in Korae, Corinth, Galatia, Ephesus, Phillippi, Colosse, and Thcssalonica, precisely such, and in the same circumstances, as were those to whom St. Paul addressed his letters in those places. All the fine moral doctrines which are attributed to the Samaritan Nazarite, and I doubt not justly attributed to him, are to be found among the doctrines of these ascetics.”[1143] [1144]

And Arthur Lillie says :

“It is asserted by calm thinkers like Dean Mansel that within two generations of the time of Alexander the Great, the missionaries of Buddha made their



 



the Christian era. Ililgenfeld, Mutter, Bolden, King, all admit the Buddhist iuflnence. Cole- brookc saw a striking similarity between the Buddhist philosophy and that of the Pythagoreans. Deau Jliluian was convinced that the Thera pout* sprung from the ‘contemplative and indolent fraternities ’ of India.' And, he might have added, the Rev. Robert Taylor in his “ Diegeeis," and Godfrey Higgins in his “ Anacalypsis,” have brought strong arguments to bear in support of this theory.



 



appearance at Alexandria * This theory is confirmed—in the east by the Asoka monuments—in the west by Philo. lie expressly maintains the identity in creed of the higher Judaism and that of the Gy innosophists of India who abstained from the ‘ sacrifice of living animals ’—in a word, the Buddhists. It would follow from this that the priestly religion of Babylonia, Palestine, Egypt, and Greece were undermined by certain kindred mystical societies organized by Buddha’s missionaries under the various names of Thcrapcutes, Essenes, Neo- Pythagoreans, Neo-Zoroastrians, &c. Thus Buddhism prepared the way for Christianity.’’1

The Buddhists have the “ eight-fold holy path ” (Dhammapada), eight spiritual states leading up to Buddliahood. The first state of the Essenes resulted from baptism, and it seems to correspond with the first Buddhistic state, those who have entered the (mystic) stream. Patience, purity, and the mastery of passion were aimed at by both devotees in the other stages. In the Inst, magical powers, healing the sick, easting out evil spirits, etc., were supposed to be gained. Buddhists and Essenes seem to have doubled up this eight-fold path into four, for some reason or other. Buddhists and Essenes had three orders of ascetics or monks, but this classification is distinct from the spiritual classifications.’

The doctrine of the “Anointed Angel” of the man from heaven, the Creator of the world, the doctrine of the atoning sacrificial death of Jesus by the blood of his cross, the doctrine of the Messianic antetype of the Paschal lamb of the Paschal omer, and thus of the resurrection of Christ Jesus, the third day, according to the Scriptures, these doctrines of Paul can, with more or less certainty, be connected with the Essenes. It becomes almost a certainty that Eusebius was right in surmising that Essenie writings have been used by Paul and the evangelists, Not Jesus, but Paul, is the cause of the separation of the Jews from the Christians.3

The probability, then, that that sect of vagrant quack-doctors, the Therapeutic, who were established in Egypt and its neighborhood many ages before the period assigned by later theologians as that of the birth of Christ Jesus, were the original fabricators of the writings contained in the New Testament, becomes a certainty on the basis of evidence, than which history has nothing more certain, furnished by the unguarded, but explicit, unwary, but most unqualified and positive statement of the historian Eusebius, that “ those ancient Therapeutce were Christians, and that their ancient writings were our gospels and epistles

The Essenes, the Therapeuts, the Ascetics, the Monks, the Ecclesiastics, and the Eclectics, are but different names for one and the self-same sect.

The word “JEssene" is nothing more than the Egyptian word for that of which Therapout is the Greek, eaeli of them signifying “ healer ” or “ doctor,” and designating the character of the sect as professing to be endued with the miraculous gift of healing ; and more especially so with respect to diseases of the mind.

Their name of “Ascetics ” indicated the severe discipline and exercise of self-mortiticat.ion, long fastings, prayers, contemplation, and even making of themselves eunuchs for the kingdom of heaven's sake, as did Origon, Melito, and others who derived their Christianity from the same school; Jesus himself is represented to have recognized and approved their practice.

Their name of “21onks ” indicated their delight in solitude, their contemplative life, and their entire segregation and abstraction from the world, which Jesus, in the Gospel, is in like manner represented as describing, as characteristic of the community of which he was a member.

Their name of “ Ecclesiastics ” was of the same sense, and indicated their being called out, elected, separated from the general fraternity of mankind, and set apart to the more immediate service and honor of God.

They had a flourishing university, or corporate body, established upon these principles, at Alexandria in Egypt, long before the period assigned for the birth of Christ Jesus.[1145]

From this body they sent out missionaries, and had established colonies, auxiliary branches, and afliliated communities, in various cities of Asia Minor, which colonies were in a flourishing condition, before the preaching of St. Paul.

“ The very ancient and Eastern doctrine of an Angel-Messiah had been applied to Gautama-Buddha, and so it was applied to Jesus Christ by the Essence of Egypt and of Palestine, who introduced (hie nets Messianic doctrine into Essenic Judaism and Es- senic Christianity.'"‘

In the Pali and Sanscrit texts the word Buddha is always used as a title, not as a name. It means “ The Enlightened One.” Gautama Buddha is represented to have taught that he was only one of a long series of Buddhas, who appear at intervals in the world, and who all teach the same system. After the death of each Buddha his religion flourishes for a time, but finally wickedness and vice



again rule over the land. Then a new Buddha appears, who again preaches the lost Dlmrma or truth. The names of twenty-four of these Buddhas who appeared previous to Gautama have been hand ed down to us. The Buddhavansa, or “ History of the Buddhas,” the last book of the Khiuldaka N'ikaya in the second Pitca, gives the lives of all the previous Buddhas before commencing its account of Gautama himself; and tile Bali commentary on the Jata- Jcas gives certain details regarding each of the twenty-four.1

An A vatar was expected about every six hundred years.3 At the time of Jesus of Xazareth an Avatar was expected, not by some of the Jews alone, but by most every eastern nation.3 Many persons were thought at that time to be, and undoubtedly thought themselves to be, the Christ, and the only reason why the name of Jesus of Xazareth succeeded above all others, is because the Essenes— who were expecting an Angel-Messiah •—• espoused it. Had it not been for this almost indisputable fact, the name of Jesus of Xazareth would undoubtedly not be known at the present day.

Epiphanius, a Christian bishop and writer of the fourth century, says, in speaking of the Essenes :

“ They who believed on Christ were called jEssaji (or Essenes), before, they were called Christians. These derived their constitution from the signification of the name Jesus, which in Hebrew signifies the same as Therapeutes, that is, a saviour or physician.”

* Rhys Davids’ Buddhism, p. 179.

8 This is clearly shown by Mr. IJiggins in his Auacalypsis. It should bo remembered that Gautama Buddha, the “Angel-Messiah,” and Cyrus, the “ Anointed ” of the Lord, are placed about sis hundred years before Jesus, the “ Anointed.’' This cycle of six hundred years was called the "great year.''' Josephus, the Jewish historian, alludes to it when speaking of the patriarchs that Jived to a great age. “ God afforded them a longer time of life,” says he, “ on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time for foretelling (the periods of tho stars), unless they had lived nixhund) ed years • for the great year is completed in that interval.” (Josephus, Antiq., bk. i. c. iii.) “ From this cycle of six hundred." says Col. Vallancoy, "came the name of the bird Thcenix, called by the Egyptians Phemi, with the well-known story of its going to Egypt to burn itself on the altar of the Sun (at Heliopolis) and rise again from its ashes, at the end of a certain period.”
 
8 “Philo's writings prove the probability, almost rising to a certainty, that already in hie time the Essenes did expect an Angel-Messiah as one of a series of divine incarnations. Within about fifty years after Philo’s death, Elkesai the Essene probably applied this doctrine to Jesus, and it was promulgated in Rome about the same time, if not earlier, by the Pseudo-Clementines.” (Bunsen : The Angel- Messiah, p. 118.)

“There was, at this time (£. e., at the time of the birth of Jesus), a prevalent expectation that some remarkable personage was about to appear in Judea. The Jews were anxiously looking for the coming of the Messiah. By computing the time mentioned by Daniel ich. lx. 25-27), they knew that the period was approaching when the Messiah should appear. This personage, they supposed, would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries(Barnes’ Notes, vol. i. p. 27.)
 

Thus we see that, according to Christian authority, the Essenes and Therapeutes are one, and that the Essenes espoused the cause of Jesus of Nazareth, accepted him as an Angel-Messiah, and be-


A pot. l, ch. sxvi.
 
came known to history as Christians, or believers in the Anointed Angel.

This ascetic Buddhist sect called Esscnes were therefore expecting an Angel-Messiah, for had not Gautama announced to his disciples that another l.uddha, and therefore another angel in human form, another organ or advocate of the wisdom from above, would descend from heaven to earth, and would be called the u Son of Love.”

The learned Thomas Maurice says :

“ From ttie earliest post-diluvian age, to that iu which the Messiah appeared, together with the traditions which so expressly recorded the fall of the human race from a state of original rectitude and felicity, them appears, from an infinite variety of hieroglyphic monuments and of written documents, to have prevailed, from generation to generation, throughout atl the nginns of the higlur Asia, an uniform belief that, in the course of revolving ages, there should arise a mend personage, a might!/ ddive rertf mankind from the thraldom of sin and of death. In fact, the memory of the grand original promise, that tlie seed of the woman should eventually crush the serpent, was carefully preserved in the breasts of the Asiatics ; it entered deeply into their symbolic superstitions, and was engraved aloft amidst their mythologic sculptures.’’1

That tin Angel-Messiah was generally expected at this time may be inferred from the followin'; facts: Some of the Gnostic sects of Christians, who believed that Jesns was an emanation from God. likewise supposed that there were several sEons, or emanations from the Eternal Father. Among those who taught this doctrine was Basilides and his followers.2

Simox Magus was believed to be “ He who should come.'’ Simon was worshiped in Samaria and other countries, as the expected Angel-Messiah, as a God.

Justin Martyr says :

" After the ascension of our Lord into heaven, certain men were suborned by demons as their agents, who said that they were gods (i.e., the Angel Messiah). Among these was Simon, a certain Samaritan, whom nearly all the Samaritans and a few also of other nations, worshiped, confessing him as a Supreme (tod.”3

llis miracles were notorious, and admitted by till. Ilis followers became so numerous that, they were to he found in all countries. In Home, in the reign of Claudius, a statue was erected in his honor. Clement of Home, speaking of Simon Magus, says that:

"lie wishes to be considered an exalted person, aud to he considered ‘the Christ.’ lie claims that he can never be dissolved, asserting that he will endure to eternity.” [1146] [1147]



Montanus was another person who evidently believed himself to be an Angel-Messiah. He was called by himself and his followers the “ Paraclete,” or “ Holy Spirit.”[1148]

Socrates, in his Ecclesiastical History, tells us of one Buddhas (who lived after Jesus):

“"VYLo afore that time rvas called Terebynthus, which went to the coasts of Babylon, inhabited by Persians, and there published of himself many false wonders : that ho was born of a virgin, that he was bred and brought up in the mountains, etc.”*

He was evidently, one of the many fanatics who believed themselves to be the Paraclete or Comforter, the “Expected One.” Another one of these Christs was Apollonius. This remarkable man was born a few years before the commencement of the Christian era, and during his career, sustained the role of a philosopher, religions teacher and reformer, and a worker of miracles. lie is said to have lived to be a hnndred years old. From the history of his life, written by the learned sophist and scholar, Philostratus, we glean the following :

Before his birth a god appeared to his mother and informed her that he himself should be bom of her. At the time of her delivery, the most wonderful things happened. All the people of the country acknowledged that he was the “ Son of God.” As he grew in stature, his wonderful powers, greatness of memory, and marvelous beauty attracted the attention of all. A great part of las time was spent, when a youth, among the learned doctors; the disciples of Plato, Chrysippus and Aristotle. When he came to man’s estate, he became an enthusiastic admirer and devoted follower of Pythagoras. Ills fame soon spread far and near, and wherever lie went he reformed the religions worship of the day. He went to Ephesus, like oiirist Jesus to Jerusalem, where the people flocked about him. While at Athens, in Greece, he cast out an evil spirit from a youth. As soon as Apollonius fixed his eyes upon him, the demon broke out into the most angry and horrid expressions, and then swore he would depart out of the youth. He put an end to a plague which was raging at Ephesus, and at Corinth he raised a dead maiden to life, by simply taking her by the hand and bidding her arise. The miracles of Apollonius were extensively believed, by Christians as well as others, for centuries after his time. In the fourth century Hierocles drew a parallel between the two Christs—Apollonius md Jesus — which was answered by Eusebius, the great champion



of the Christian cliurch. In it he admits the miracles of Apollonius, but attributes them to sorcery.

Apollonius was worshiped as a god, in different countries, as late as the fourth century. A beautiful temple was built in honor of him, and he was held in. high esteem by many of the Pagan emperors. Eunapius, who wrote concerning him in the fifth century, savs that- his history should have been entitled “ The Descent oj a (loti upon l'larth.” It is as Albert Reville says:

*? The universal respect in which Apollunius was helil by the whole pagan world, testified to the deep impression which the life of this Suprrnnturut lit iny had left indelibly lixed in their minds : an expression which caused one of his contemporaries to exclaim, [1149] [1150] He Aore a (lull tiring among us.’ ”

A Samaritan, by name Menander, who was contemporary with the apostles of Jesus, was another of these fanatics who believed himself to he the Christ. lie went about performing miracles, claiming that he was a Saviour, “sent down from above from the invisible worlds, for the salvation of mankind’'' He baptized his followers in his own name, llis influence was great, .and continued for several centuries. Justin Martyr and other Christian Fathers wrote against him.

Manes evidently believed himself to he “ the Christ,’’ or “he who was to come.'1 His followers also believed the same concerning him. Eusebius, speaking of him, says:

“ He presumed tn represent the person of Christ ; he proclaimed himself to be the Comforter and the Holy Ghost, and being puffed up with this frantic pride, chose, as if he were Christ, twelre partners of his new-fonnd doctrine, patching into one heap false and detestable doctrines of old, rotten, and rooted out heresies, the ichirh he brought out of Persia.” [1151]

The wurd Manes, says Usher in his Annals, has the meaning of Paraclete or Comforter or Saviour. This at once lets us into the secret — a new incarnation, an Angel-Messiah, a Christ — born from the side of his mother, and put to a violent death — flayed alive, and hung up, or crucified, by a king of Persia.3 This is the teacher with his twelve apostles on the rock of Gualior.

Du Perron, in his life of Zoroaster, gives an account of certain prophecies to be found in the sacred books of the Persians. One of these is to the effect that, at successive periods of time, there will appear on earth certain “Sons of Zoroaster,” who are to be the result of immaculate conceptions. These virgin-bom gods will come upon earth for the purpose of establishing the law of God. It is also asserted that Zoroaster, when on earth, declared that in the “ latter days ” a pure virgin would conceive, and bear a son, and that as soon as the child was born a star would appear, blazing even at noonday, with undiminishcd splendor. This Christ is to be called Sosiosh. lie will redeem mankind, and subdue the Devs, who have been tempting and leading men astray ever since the fall of our first parents.

Among the Greeks the same prophecy was found. The Oracle of Delphi was the depository, according to Plato, of an ancient and secret prophecy of the birth of a “Son of Apollo,” who was to restore the reign of justice and virtue on the earth.[1152]

Those who believed in successive emanations of ./Eons from the Throne of Light, pointed to the passage in the Gospels where Jesus is made to say that he will be succeeded by the Paraclete or Comforter. Mahotnmed was believed by many to be this Paraclete, and it is said that he too told his disciples that another Paraclete would succeed him. From present appearances, however, there is some reason for believing that the Mohammedans are to have their ancient prophecy set at naught by the multiplicity of those who pretend to be divinely appointed to fulfill it. The present year was designated as the period at which this great reformer was to arise, who should be almost, if not quite, the equal of Mahommed. Ilis mission was to be to purify the religion from its corruptions; to overthrow those who had usurped its control, and to rule, as a great spiritual caliph, over the faithful. According to accepted tradition, the prophet himself designated the line of descent in which his most important successor would be found, and even indicated his personal appearance. The time having arrived, it is not strange that the man is forthcoming, only in this instance there is more than one claimant. There is a “ holy man ” in Morocco who has allowed it to be announced that he is the designated reformer, while cable reports show that a rival pretender has appeared in Yemen, in southern Arabia, and his supporters, sword in hand, are now advancing upon Mecca, for the purpose of proclaiming their leader as caliph within the sacred city itself.

History then relates to us the indisputable fact that at the time of Jesus of Nazareth an Angel-Messiah was expected, that many persons claimed, and were believed to be, the “Expected One,” and



that the reason why Jesus wa3 accepted above all others was because the Essencs — a very numerous sect — believed him to be the true Messiah, and came over to his followers in a body. It was because there were 60 many of these Christs in existence that some follower of Jesus— but no one knows who — wrote as follows :

“ If any man shall say to you, Lo, here is Christ, or, lo, he is there; bclievo him not; for false Christs and false prophets shall rise, and shall show signs and wonders to seduce, if it were possible, even the elect.

The reasons why Jesus was not accepted as the Messiah by the majority of the Jews was because the majority expected a daring and irresistible warrior and conqueror, who, armed with greater power than Caesar, was to come upon earth to rend the fetters iu which their hapless nation had so long groaned, to aveuge them upon their haughty oppressors, and to re-establish the kingdom of Judah ; and this Jesus — although he evidently claimed to be the Messiah —did not do.

Tacitus, the Roman historian, says :

’’ The generality had a strong persuasion that it was contained in the ancient writings of the priests, that at that very time the east should prevail : and that some one, who should eome out of Judea, should obtain the empire of the world ; which ambiguities foretold Vespasian and Titus. But the common people (of the Jews), according to the influence of human wishes, appropriated to themselves, by their interpretation, this vast grandeur foretold by the fates, nor could be brought to change their opinion for the true, by all their adversities. ”

Suetonius, another Roman historian, says:

“ There had been for a long time all over the east a constant persuasion that it was recorded in the fates (books of the fates, or foretellings), that at that time some one who should eome out of Judea should obtain universal dominion. It appears by the event, that this prediction referred to the Roman emperor ; but the Jews, referring it to themselves, rebelled.”

This is corroborated by Josephus, the Jewish historian, who says:

“ That which chiefly excited them (the Jews) to war, was an ambiguous prophecy, which was also found in the sacred books, that at that time some one, within their country, should arise, that should obtain the empire of the whole world . For this they had received by tradition, that it was spoken of one of their nation ; and many wise men were deceived with the interpretation. But, iu truth, Vespasian’s empire was designed in this prophecy, who was created emperor (of Rome) in Judea."

As tho Rev. Dr. Geikie remarks, the central and dominant characteristic of the teaching of the rabbis, was the certain advent of a groat national Deliverer — tlie Messiah — but not a God from heaven.

For a time Cyrus appeared to realize the promised Deliverer, or, at least, to be the chosen instrument to prepare the way for him, and, in his turn, Zerubabel became the centre of Messianic hopes. In fact, the national mind had become so inflammable, by constant brooding on this one theme, that any bold spirit, rising in revolt against the Roman power, could find an army of fierce disciples who trusted that it should be he who would redeem Israel.[1153]

The “ taxing” which took place under Cyrenius, Governor of Syria (a. d. 7), excited the wildest uproar against the Roman power. The Hebrew spirit was stung into exasperation ; the puritans of the nation, the enthusiasts, fanatics, the zealots of the law, the literal constructionists of prophecy, appealed to the national temper, revived the national faith, and fanned into flame the combustible elements that smoldered in the bosom of the race. The Messianic hope was strong in these people; all the stronger on account.of their political degradation. Born in sorrow, the anticipation grew keen in bitter hours. That Jehovah would abandon them could not be believed. The thought would be atheism. The hope kept the eastern Jews in a perpetual state of insurrection. The cry “ Lo here, lo there!” was incessant. Claimant after claimant of the dangerous supremacy of the Messiah appeared, pitched a camp in the wilderness, raised the banner, gathered a force, was attacked, defeated, banished, or crucified; but the frenzy did not abate.

The last insurrection among the Jews, that of Bar-Cochba — Son of the Star ” — revealed an astonishing frenzy of zeal. It was purely a Messianic uprising. Judaism had excited the fears of the Emperor Hadrian, and induced him to inflict unusual severities on the people. The effect of the violence was to stimulate that conviction to fury. The night of their despair was once more illumined by the star of the east. The banner of the Messiah was raised. Potents, as of old, were seen in the sky; the clouds were watched for the glory that should appear. Bar-Cochba seemed to fill out the popular idea of the deliverer. Miracles were ascribed to him; flames issued from his mouth. The vulgar imagination made haste to transform the audacious fanatic into a child of David. Multitudes flocked to his standard. The whole Jewish race throughout the world was in commotion. The insurrection gained head. The heights about Jerusalem were seized and occupied, and fortifi-

cations were erected; nothing but the “host of angels” was needed to insure victory. The angels did not appear; the Roman legions did. The “ Messiah,” not proving himself a conqueror, was held to have proved himself an impostor, the “son of a lie.”[1154] [1155]

The impetuous zeal with which the Jews rushed to the standard of this Messianic impostor, in the 130th year of the Christian era, demonstrates the true Jewish character, and shows how readily any one who made the claim, was believed to bo “He who should come.” Even the celebrated Rabbi Akiba sanctioned this daring fraud. Akiba declared that the so-called prophecy of Balaam,—“ a star shall rise out of Jacob,"—was accomplished. Hence the impostor took his title of Bar-Cochabas, or Son of the Star; and Akiba not only publicly anointed him “King of the Jews,” and placed an imperial diadem upon his head, but followed him to the field at the head of four-and-twenty thousand of his disciples, and acted in the capacity of master of his horse.

Those who believed on the meek and benevolent Jesus — and whose number was very small — were of that class who believed in the doctrine of the Angel-Messiah,[1156] first heard of among them when taken captives to Babylon. These believed that just as Buddha appeared at different intervals, and as Vishnu appeared at different intervals, the avatars appeared among the Jews. Adam, and Enoch, and Noah, and Elijah or Elias, might in outward appearance be different men, but they were really the self-same divine person successively animating various human bodies.3 Christ Jesus was the avatar of the ninth age, Christ Cyrus was the avatar of the eighth. Of the hero of the eighth age it is said : “ Thus said the Lord to his Anointed (i. e., his Christ), his Messiah, to Cyrus,



 



Enoch, supposed to have been written at various intervals between 111 and 120 (b. c.) and to have been completed in its present form in the first half of the second century that preceded the advent of Jesus, the figure of the Messiah is invested with superhuman attributes. lie is called •‘The Son of God," “ whose name was spoken before the Sun was madewho existed from the beginning in the presence of God," tlrnt is, was pre-existent. At the same time his human characteristics are insisted on. He is called “Son of Sian,” even •?Sou of Woman," "The Anointed” or “ The Christ," “ The Righteous One,” ifcc. (Fruthingham : The Cradle of the Christ, p. 20.)

8 This is clearly seen from the statement made by the Matthew narrator (xvii. 9-13) that the disciples of Christ Jesus supposed John the Baptist was Elias.



whose right hand I have holden to subdue nations.”1 The eighth period began about the Babylonish captivity, about six hundred years before Christ Jesus. The ninth began with Christ Jesus, making in all eight cycles before Jesus.

‘‘ What was known in Judea more than a century before the birth of Jesus Christ cannot have been introduced among Buddhists by Christian missionaries. It will become equally certain that the bishop and church-historian, Eusebius, was right when he wrote, that he considered it highly probable that the writings of the Es- senic Therapents in Egypt had been incorporated into our Gospels, and into some Pauline epistles.”2

For further information on the subject of the connection between Esscnism and Christianity, the reader is referred to Taylor’s Diegesis, Bunsen’s Angel-Messiah, and the works of S. F. Dunlap. We shall now speak of another powerful lever which was brought to bear upon the promulgation of Christianity ; namely, that of FRAUD.

It was a common thing among the early Christian Fathers and dints to lie and deceive, if their lies and deceits helped the cause of their Christ. Lactantius, an eminent Christian author who flourished in the fourth century, has well said :

?‘Among those who seek power and gain from tlieir religion, there will never be wanting an inclination to forge and lie for it.”3

Gregory of Xazianzus, writing to St. Jerome, says:

“A little jargon is all that is necessary to impose on the people. The leas they comprehend, the more they admire. Our forefathers and doctors have often said, not what they thought, hut what circumstances and necessity dictated.”4

The celebrated Eusebius, Bishop of Caisaeea, and friend of Constantine the Great, who is our chief guide for the early history of the Church, confesses that he was by no means scrupulous to record the whole truth concerning the early Christians in the various works which he has left behind him.1 Edward Gibbon, speaking of him, says:

” The gravest of the ecclesiastical historians, Eusebius himself, indirectly confesses that he has related what might redound to the glory, and that he has suppressed all that could tend to the disgrace of religion. Such an acknowledgment will naturally excite a suspicion that a writer who has so openly violated one of the fundamental laws of history, has not paid a very strict regard to the

1 Isaiah, xJv. 1.                                        « Hieron ad Nep. Quoted Volney’s Ruins,

3 Bunsen : The Angel-Messiah, p. 17.        p. 177, note.

8 Quoted in Middleton’s Letters from Rome, 4 See his Eccl. Hist., viii. *21.

p. 51.

observance <*.' tne other ; and the suspicion will derive additional credit from the character of Eusebius, which was less tinctured with credulity, and more practiced in the arts of courts, than that of almost any of his contemporaries.'11

The great theologian. Beausobre, in his “ Histoire tie Maui- chee,” says:

“ We see in the history which I have related, a sort of hypocrisy, that lias been perhaps, but too common at all times ; that churchmen not only do not say wlml they think, but they do say the direct contrary of what they think. Philosophers in their cabinets ; out of them they are content with fables, though they w ell know they are fables. Nay, more ; they deliver honest men to I he executioner, for having uttered what they themselves know to be true. I low many atheists and pagans have burned holy men under the pretext of heresy V Every day do hypocrites consecrate, and make people adore the host, though as well convinced its I am, that it is nothing but a bit of bread.”2

M. Daillesays:

“ This opinion has always been in the world, that to settle a certain and as- Bured estimation upon that which is good and true, it is necessary to remove out of the way, whatsoever maybe an hinderance to it. Xeither ought we to wonder that even Hume of the honest, innocent, primitive limes made use of these deceits, seeing for a good end they made no scruple to forge whole books.”*

Reeves, in his " Apologies of the Fit there,” says :

“ It was a Catholic opinion among the philosophers, that pious frauds were good things, and that the people ought to be imposed on in matters of religion.”4

Mosheim, the ecclesiastical historian, says:

" It was held as a maxim that it was not only lawful but praiseworthy to deceive, and even to use tlie expedient of a lie, in order to advance the cause of truth and piety.”4

Isaac de Casauhon, the great ecclesiastical scholar, says :

“ It mightily affects me, to see bow many there were in tile earliest times of the church, who considered it as a capital exploit, to lend to heavenly truth the help of their own inventions, in order that the new doctrine might be more readily allowed by the wise among the Gentiles. These officious lies, they were •wont to say, were devised for a good end.”*



 



moi, que con’ eat qu’un morceaa de pain.’ (Tom. 2, p. 508.)

8 On the Use of the Fathers, pp. 86. 87.

* Quoted ill Taylor's Syntagma, p. 1*0.

8     Mosheim : vol. 1. p. 108.

9   “ Postremo illud quoque tne vehern liter movet, quod videain prim l* ecciesite tiinpori- bus, quain plurimos extitisse, qui faeiiuis palmarium jiidieabant, effihslem vt ritHiem. tigm- ntis suia ire adjutum, quo fac-iltus nova doctrina a gentium sapieulihus adnmtiTetnr Otliciosa hsec mendacui vooabnut bnno lino exoogitata.” (Quoted in Taylor's Dh'gesls, p. 44, and Giles' Hebrew and Christian Hec^rds vol ii. p. 19.)



The Apostolic Father, Hennas, who was the fellow-laborer of St. Paul in the work of the ministry; who is greeted as such in the New Testament; and whose writings are expressly quoted as of divine inspiration, by the early Fathers, ingenuously confesses that lying was the easily-besetting sin of a Christian. His words are:

“0 Lord, I never spake a true word in my life, but I have always lived in dissimulation, and atlirmed a lie for truth to all men, and no man contradicted me, but all gave credit to my words.”

To which the holy angel, whom headdresses, condescendingly admonishes him, that ns the lie was up, now, he had better keep it tip, anti as in time it would come to be believed, it would answer as well as truth.[1157] [1158]

Dr. Mosheiin admits, that the Platonists and Pythagoreans held it as a maxim, that it was not only lawful, but praiseworthy, to deceive, and even to use the expedient of a lie, in order to advance the cause of truth and piety. The Jews who lived in Egypt, had learned and received this maxim from them, before the coining of Christ Jesus, as appears incontestably from a multitude of ancient records, and the Christians were infected from both these sources, with the same pernicious error?

Of the fifteen letters ascribed to Ignatius (Bishop of Antioch after tii) a. i>.), eight hace been rejected by Christian writers as be- iny forgeries, having no authority whatever. “ The remaining seven epistles were accounted genuine hv most critics, although disputed by some, previous to the discoveries of Air. Cnreton. which hace shaken, and indeed almost wholly destroyed the credit and authenticity of all alike,’’[1159] [1160]

Paul of Tarsus, who was preaching a doctrine which had already been preached to every nation on earth,* inculcates and avows the principle of deceiving the common people, talks of his having been upbraided by his own converts with being crafty and catching them with guile," and of his known and willful lies, abounding to the glory of God.0

Even the orthodox Doctor Burnet, an eminent English author, in his treatise “ l)e Sta,tu Mortuorum,'' purposely written in Latin,



 



heaven ; whereof IPanI am made a minister.” (Colossiuna, i. 23.)

• “ Being crafty, I caught you with guile.” (II. Cor. xii. Id.)

6‘‘For if the truth of God had more abounded through my lie unto his glory, why yet am I also judged as a pinner.” (Romani, iii 7.)



that it might serve for the instruction of the clergy only, and not come to the knowledge of the laity, because, as he said, “ too much light is hurtful for weak eyes,” not only justified but recommended the practice of the most consummate hypocrisy, ami would have his clergy seriously preach and maintain the reality and eternity of hell torments, even though they should believe nothing of the sort themselves.[1161] [1162]

The incredible and very ridiculous stories related by Christian Fathers and ecclesiastical historians, on whom we are obliged to rely for information on the most important of subjects, show ns lmw untrustworthy these men were. We have, for instance, the story related by St. Augustine, who is styled “ the greatest of the Latin Fathers,” of his preaching the Gospel to people without heads. In his 33d Sermon he says :

I was already Bishop of Hippo, when I went into Ethiopia with some servants of Christ there to preach the Gospel. In this country we saw many men and women without heads, who had two great eyes in their breasts ; and in countries still more soutlily, we saw people who had but one eye in their foreheads.”[1163]

This same holy Father bears an equally unquestionable testimony to several resurrections of the dead, of which he himself had been an eye-witness.

In a book written “towards the close of the second century, by some zealous believer,” and fathered upon one Nicodcmns, who is said to have been a disciple of Christ Jesus, we find the following:

“We all know the blessed Simeon, the high priest, who took Jesus when an infant into his arms in the temple. This same Simeon had two sons of his own,

and ice were all preedit at their death and funeral. Go therefore and see their



 



of the rugged country (of the Scythian*), a people arc found living at the foot of lofty

mountains, who are Kind lo be all bald from their birth, botli men and women alike, and they are ilat-noeed, and have large chins.” (Ibid. ch. 23.) “ These bald men say, what to me is incredible, that men with goat's J\tt inhabit these mountains ; and when one has passed beyond them, other men ore found, who sleep six months at a time, but this I do not at all a hnit.” (Ibid. ch. 2-1.) In the countiy westward of Libya, “there are enormous serpents, anil lions, elephants, bears, asps, and asses with horns, and monsters with dog’s heads and without heads, who hare eyes in their breasts, at least, as the Libyans say, and wild men and wild women, ami many other wild beasts which are not fabulous.” (Ibid. ch. 192.)



tombs, for these are open, and they are risen ; and behold, they are in the city cf Arimnthcea, spending their time together in offices of devotion.”'[1164]

Eusebius, “ the Father of ecclesiastical history,” Bishop of Caesarea, and one of the most prominent personages at the Council of .Nice, relates tis truth, the ridiculous story of King Agbarus writing a letter to Christ Jesus, and of Jesus’ answer to the same.[1165] [1166] [1167] [1168] [1169] And Socrates relates how the Empress Helen, mother of the Emperor Constantine, went to Jerusalem for the purpose of finding, if possible, "the cross of Christ.” This she succeeded in doing, also the nails with which he was nailed to the cross.2

Beside forging, lying, and deceiving for the cause of Christ, the Christian Fathers destroyed all evidence against themselves and their religion, which they came across. Christian divines seem to have always been afraid of too much light. In the very infancy of printing, Cardinal Wolsey foresaw its effect on Christianity, and in a speech to the clergy, publicly forewarned them, that, if they did not destroy the Press, the Press would destroy them.' There can be no doubt, that had the objections of Porphyry,* Ilierocles,* Celsus,[1170] and other opponents of the Christian faith, been permitted to come down to us, the plagiarism in the Christian Scriptures from previously existing Pagan documents, is the specific charge they would have presented us. But these were ordered to be burned, by the prudent piety of the Christian emperors.

In Alexandria, in Egypt, there was an immense library, founded by the Ptolemies. This library was situated in the Alexandrian Museum; the apartments which were allotted for it were beautifully sculptured, and crowded with the choicest statues and pictures; the bnilding was built of marble. This library eventually comprised



 



people for a long while; and the Christians were not insensible of the importance of his work ; as may be concluded from the several answers made to it by Eusebius, and others in great repute for learning.” (Vol. viii. p. 158.) There arc but fragments of these fifteen books remaining, Christian magistrates having ordered them to be destroyed. (Ibid.)

e Hieivcles was a Neo-Platonist, who lived at Alexandria about the middle of the fifth century, and enjoyed a great reputation. lie was the author of a great number of works, a few extracts of which alone remain.

7 Celsus was an Epicurean philosopher, who lived in the second century a.d. lie wrote a work called “The True Word,” against Christianity, but as it has been destroyed we know nothing about it, Origen claims to give quota tions from it.



 



four hundred thousand volumes. In the course of time, probably on account of inadequate accommodation for so many books, an additional library was established, and placed in the temple of Ser- apis. The number of volumes in this library, which was called the daughter of that in the museum, was eventually three hundred thousand. There were, therefore, seven hundred thousand volumes in these royal collections.

In the establishment of the museum, Ptolemy Soter, and his son Philadelphia, had three objects in view : 1. The perpetuation of such knowledge as was then in the world ; 2. Its increase; 3. Its diffusion.

1.  For the perpetuation of knowledge. Orders were given to the chief librarian to buy, at the king’s expense, whatever books he could. A body of transcribers was maintained in the museum, whose duty it was to make correct copies of such works as their owners were not disposed to sell. Any books brought by foreigners into Egypt were taken at once to the museum, and when correct copies had been made, the transcript was given to the owner, and the original placed in the library. Often a very large pecuniary indemnity was paid.

2.   For the increase of knowledge. One of the chief objects of the museum was that of serving as the home of a body of men who devoted themselves to study, and were lodged and maintained at the king’s expense. In the original organization of the museum the residents were divided into four faculties,—Literature, Mathematics, Astronomy, and Medicine. An officer of very great distinction presided over the establishment, and had general charge of its interests. Demetius Phalareus, perhaps the most learned man of his age, who had been Governor of Athens for many years, was the first so appointed. Under him was the librarian, an office sometimes held by men whose names have descended to our times, as Eratosthenes and Apollonius Rhodius. In connection with the museum was a botanical and a zoological garden. These gardens, as their names imply, were for the purpose of facilitating the study of plants and animals. There was also an astronomical observatory, containing armillary spheres, globes, solstitial and equatorial armils, astrolabes, parallactic rules, and other apparatus then in use, the graduation on the divided instruments being into degrees and sixths.

3.  For the diffusion of knowledge. In the museum was given, by lectures, conversation, or other appropriate methods, instruction in all the various departments of human knowledge.



* Gibbon s Rome, vol. iii. p. 146.
 
There flocked to this great intellectual centre, students from all countries. It is said that at one time not fewer than fourteen thousand were in attendance. Subsequently even the Christian eliuroh received from it some of the most eminent of its Fathers, as Clemens Alexandrinus, Origen, Athanasius, &c.

The library in the museum was burned during the siege of Alexandria by Julius Caesar. To make amends for this great loss, the library collected by Eumenes, King of Pergainus, was presented by Mark Antony to Queen Cleopatra. Originally it was founded as a rival to that of the Ptolemies. It was added to the collection in the Serapion, or the temple of Serapis.'

It was not destined, however, to remain there many centuries, as this very valuable library was willfully destroyed by the Christian Theophilns, and on the spot where this beautiful temple of Serapis stood, in fact, on its very foundation, was erected a church in honor of the “ noble army of martyrs,” who had never existed.

This we learn from the historian Gribbon, who says that, after this library was destroyed, “ the appearance of the empty shelves excited the regret and indignation of every spectator, whose mind was not totally darkened by religious prejudice.”3

The destruction of this library was almost the death-blow to free-thought — wherever Christianity ruled —- for more than a thousand years.

The death-blow was soon to be struck, however, which was done by Saint Cyril, who succeeded Theophilus as Bishop of Alexandria.

Hypatia, the daughter of Theon, the mathematician, endeavored to continue the old-time instructions. Each day before her academy stood a long train of chariots; her lecture-room was crowded with the wealth and fashion of Alexandria. They came to listen to her discourses on those questions which man in all ages has asked, but which have never yet been answered : “ What am I ? Where am I % What can I know ?”

Hypatia and Cyril; philosophy and bigotry; they cannot exist together. As Hypatia repaired to her academy, she was assaulted by (Saint) Cyril’s mob — a mob of many monks. Stripped naked in the street, she was dragged into a church, and there killed by the club of Peter the Reader. The corpse was cut to pieces, the flesh was scraped from the bones with shells, and the remnants cast into a fire. For this frightful crime Cyril was never called to account. [1171]


It seemed to he admitted that the end sanctified the means. Sc ended Greek philosophy in Alexandria, so came to an untimely close the learning that the Ptolemies had done so much to promote.

The fate of Ilypatia was a warning to all who would cultivate profane knowledge. Henceforth, there was to be no freedom for human thought. Every one must think as ecclesiastical authority ordered him ; a.d. 414. In Athens itself philosophy awaited its doom. Justinian at length prohibited its teaching and caused all its schools in that city to be closed.1

After this followed the long and dreary dark ayes, but the sun of science, that bright and glorious luminary, was destined to rise again.

The history of this great Alexandrian library is one of the keys which unlock the door, and exposes to our view the manner in which the Hindoo incarnate god Crishna, and the meek and benevolent Buddha, came to be worshiped under the name of Christ Jesus. For instance, we have just seen :

1.   That, “ orders were given to the chief librarian to buy at the king's expense whatever hooks he could."

2.   That, “ one of the chief objects of the museum was that of serving as the homo of a body of men who devoted themselves to study.”

'A. That, any books brought by foreigners into Egypt were taken at once to the museum and correct copies made.”

4.   That,’‘there flocked to this great intellectual centre students from all countries.”

5.   That, “ the Christian church received from it some of the most eminent of its Fathers.”

And also:

Ci. That, the chief doctrines of the Gnostic Christians “ had been held for centuries before their time in many of the cities in Asia Minor. There, it is probable, they first came into existence as ‘ Mystic,’ upon the establishment of a direct intercourse with India under the Seleucidse and the Ptolemies.”

1. That, “the College of Essen es at Ephesus, the Orphics of Thrace, the Curctcs of Crete, are all merely branches of one an- tirpic and common religion, and that originally Asiatic."

S. That, ‘‘ the introduction of Buddhism, into Egypt and Pales• [1172]



tine affords the only true solution of innumerable difficulties in the history of religion"

9.    That, “ Buddhism, had actually been planted in the dominions of the Seleucidfe and Ptolemies (Palestine belonging to the former)

before the beginning of the third century b. c., and is proved to demonstration by a passage in the edicts of Asoka.”

10. That, “ it is very likely that the commentaries (Scriptures) which were among them (the Essenes) were the Gospels.”

11. That, “ the principal doctrines and rites of the Essenes can be connected with the East, with Parsism, and especially with Buddhism'''

12. That, “among the doctrines which the Essenes and Buddhists had in common was that of the AngehMessiah."

13.  That, “they (the Essenes) lmd a nourishing university or corporate body, established at Alexandria, in Egypt, long before the period assigned for the birth of Christ.”

14.  That, “ the very ancient and Eastern doctrine of the Angel- Messiah had been applied to Gautama Buddha, and so it was applied to Jesus Christ by the Essenes of Egypt and Palestine, who introduced this now Messianic doctrine into Essenic J udaism and Esseuic Christianity.”

15. That, “ we hear very little of them (the Essenes) after a.d. 40; and there can hardly be any doubt that the Essenes as a body must have embraced Christianity.”

Here is the solution of the problem. The sacred books of Hindoos and Buddhists were among the Esseties, and in the library at Alexandria. The Essenes, who were afterwards called Christians, applied the legend of the Angel-Messiah—“ the very ancient Eastern doctrine,” which we have shown throughout this work — to Christ Jesus. It was simply a transformation of names, a transformation which hail previously occurred in many cases.' After this came additions to the legend from other sources. Portions of the legends related of the Persian, Greek and Homan Saviours and Redeemers of mankind, were, from time to time, added to the already legendary history of the Christian Saviour. Thus his-



 



been done in the case of almost every other member qf the great company of the gods" (Aryan Mythology, vol. ii, p. 130.) These words apply to the case we have before ns. Jesus was simply attributed with the qualities or powers which had been previously attributed to other deities. This we hope to be able to fully demonstrate in our chapter on “ Explanation."



 



tory was repeating itself. Thus the virgin-born God and Saviour, worshiped by all nations of the earth, though called by different names, was but one and the same.

In a subsequent chapter we shall see who this One God was, and hmo the myth originated.

[Prometheus]

Albert lleville says:

“ Alexandria, the home of Philonism, and Xeo Platonism (and we might add Misenivn), was naturally the centre whence spread the d/>yina of the deity of Jesus Christ. In that city, through the third century, flourished a school of transcendental theology, afterwards looked upon with suspicion by the conservators of ecclesiastical doctrine, but not the less the real cradle of orthodoxy. It was still the Platonic tendency which influenced the speculations of Clement, Origeo and Dionysius, and the theory of the Logos was at the foundation of their the- ology.”1

Among the numerous gospels in circulation among the Christians of the first three centuries, there was one entitled ‘‘The Gospel of the Egyptians.” Epiphanins (a. d. 3S5), speaking of it, says :

“Jinny things are proposed (in this Gospel of the Egyptians) in a hidden, myshrious manner, ashy our Saviour, as though he had said to his disciples, that the Father was the same person, the Son the same person, and the Holy Ghost the same person.”

That this was one of the “Scriptures ” of the Essenes, becomes very evident when we find it admitted by the most learned of Christian theologians that it was in existence "before either of the canon leal Gospels," and that it contained the doctrine of the Trinity, a doctrine not established in the Christian church until a. d. 327, hut which was taught by this liuddhist sect in Alexandria, in Egypt, which has been well called, ‘‘ Egypt, the land of Trinities.”

The learned Dr. Grabe thought it was composed by some Christians in Egypt, and that it was published before either of the canonical Gospels. Dr. Mill also believed that it was composed before either of the. canonical Gospels, and, what is more important than all, that the authors of it were Essenes.


These *' Scriptures " of the Essenes were 'undoubtedly amalgamated with the “ Gospels " of the Christians, the result being tlte canonical Gospels as we now have them. The Gospel of the Hebrews,” and such like, on the one hand, and the “ Gospel of the Egyptians,” or Essenes, and such like, on the other. That the “ Gospel of the Hebrews ” spoke of Jesus of Nazareth as the son of Joseph and Mary, according to the flesh, and that it taught nothing about His miracles, his resurrection from the dead, and other such prodigies, is admitted on all hands. That the “ Sciiptures ” of the Essenes contained the whole legend of the Angel-Messiah, which was afterwards added to the history of Jesus, making him a Christ, or an Anointed Angel, is a probability almost to a certainty. Do we now understand how all the traditions and legends, originally Indian, escaping from the great focus through Egypt, were able to reach Judea, Greece and Rome (

To continue with our subject, “ why Christianity prospered,” we must now speak of another great support to the cause, i. e., Persecution. Ernest de Bunsen, speaking of Buddha, says :

“ His religion lias never been propagated by the sword. It has been effected entirely by the influence of peaceable and persevering devotees.”

Can we say as much for what is termed “ the religion of Christ V' No! this religion has had the aid of the sword and firebrand, the rack and the thumb screw. 11Persecution ” is to be seen written on the pages of ecclesiastical history, from the time of Constantine even to the present day.1 This Christian emperor and saint was the first to check free-thought.

“ We seareli in vain,” (says M. Renan), “ in the collection of Roman laws before Constantine, for any enactment aimed at free thought, or in the history of the emperors, for a persecution of abstract doctrine. Not a single savant was disturbed. Men whom the Middle Ages would have burned—such as Galen, Lucian, Plotinus—lived in peace, protected by the law.”1

Born and educated a pagan, Constantine embraced the Christian faith from the following motives. Having committed horrid crimes, in fact, having committed murders,* and,

1 Adherents of the old religion of Russia havo been persecuted in that couutry within the past year, and even in enlightened England, a gentleman has been persecuted by government ofllcials because ho believes iu neither a personal God or a personal Devil.

“ Utoinu, Ilibbort Lectures, p. 22.

3 The following are the names of his vio
 
lins :

Maximum, Hi- wife’s futher. a i>. 310 Bassianus,                              His sister’s hnsband,        a.d. 314

Licinius,             His nephew,                          a.d. 319

Fausta,                His    wife,                              a.d. 320

Sopater,              His   former friend,           a.d. 321

Licinius.             His   sister’s husband,      a.d. 325

Criepus,             His   own eon,                      a.d. 326

Dr. Lardner, in speaking of the          murders
 
committed by this Christian saint, is constrained to say that: “ The death of Criepus is altogether without any good excuse, so likewise is the death of the young Licinianus, who could not have been more than a little above eleven years of age, and appears not to have been charged with any fault, and could hardly be suspected of any.”

4 The Emperor Nero could not be baptized aud be initiated into Pagan Mysteries—as Constantine was initiated into those of the Christians—on account of the murder of his mother. And he did not dare to compel— which he certainly could have done — the priests to initiate him.

3  Zosimus, in Socrates, lib. iii. ch. xl.
 

“ When he would have had his (Pagan) priests purge him by sacrifice, of these horrible murders, and could not have his purpose (for they answered plainly, it lay not in their power to cleanse him)4 he lighted at last upon an Egyptian who came out of Iberia, and being persuaded by him that the Christian faith was of force to wipe away every sin, wTere it ever so heinous, he embraced willingly at whatever the Egyptian told him.”5



Mons. Dupuis, speaking of this conversion, says :

“ Coustantine, soiled with all sorts of crimes, aud stained with the blood of his wife, after repeated perjuries aud assassinations, presented himself before the heathen priests in order to be absolved of so many outrages lie had committed, lie was answered, that amongst the various kinds of expiations, there was none which could expiate so many crimes, and that no religion whatever couhl offer efficient protection against the justice of the gods ; and Constantine was emperor. One of the courtiers of the palace, who witnessed the trouble aud agita tion of his mind, torn by remorse, which nothing could appease, informed him, that the evil he was suffering was not without a remedy ; that there existed in the religion of the Christ iaus certain purifications, which expiated every kind of misdeeds, of whatever nature, and in whatsoever number they were: that one of the promises of the religion was, that whoever was converted to it, as impious and as great a villain as he might be, could hope that his crimes were immediately forgotten.[1173] [1174] From that moment, Constantine declared himself the protector of a sect which treats great criminals with so much lenity.[1175] [1176] [1177] [1178] [1179] lie was a great villain, who tried to lull himself with illusions to smother his re [1180]morse.”[1181]

By the delay of baptism, a person who had accepted the true faith could venture freely to indulge their passions in the enjoyment of this world, while they still retained in their own hands the means of salvation; therefore, wo find that Constantine, although he accepted the faith, did not get baptized until he was on his death-bed, as he wished to continue, as long as possible, the wicked life he was leading. Mr. Gibbon, speaking of him, says:

"The example and reputation of Constantine seemed to countenance the delay of baptism. Future tyrants were encouraged to believe, that the innocent blood which they might shed in a long reign would instantly be washed away in the waters of regeneration ; and the abuse of religion dangerously undermined the foundations of moral virtue.”*



 



cross which he had seen, and to wear it In his banner when he went to battle with his enemies. (See Eusebius’ life of Constantine, lib. 1, ch. xxiii. See also, Socrates : Eccl* Hist., lib. 1, cb. ii.)

*    Dupuis, p. 405.

*   Gibbon’s Rome, vol. ii. p. 873. The Fathers, who censured this criminal delay, conld not deny the certain and victorious efficacy even of a death-bed baptism. The ingenious rhetoric of Chrysostom (a.d. 347-107) could find only three arguments against these prudent Christians. 1. “ That we should love and pursue virtue for her own sake, and not merely for the reward. 2. That we may be surprised by death without an opportunity of baptism. 3. That although wc shall be placed in heaven, we shull only twinkle like little stars, when compared to the suns of righteousness who have run their appointed course with labor, with success, and with glory.” (Chrysostom in Epiet. ad ilebrsos. Ilomil. Quoted in Gibbon’s “ Rome,” ii. 272.)



Eusebius, in his “ Life of Constantine,” tells us that •

“When he thought that he was near his death, he confessed his sms, desirixg pardon for them of God, and was baptized.

“Before doing so, he assembled the bishops of Nicomedia together, and spake thus unto them:

“ ‘ Brethren, the salvation which I have earnestly desired of God these many yearn, I do now this day expect. It is time therefore that we should be sealed and signed with the badge of immortality. And though I proposed to receive it in the river Jordan, in which our Saviour for our example was baptized, yet God, knowing what is fittest for me, hath appointed that I shall receive it in this place, therefore let me not be delayed.’ ”

“And so, after the service of baptism was read, they baptized him with all the ceremonies belonging to this mysterious sacrament. So that Constantine was the first of all the emperors who was regenerated by the new birth of baptism, and that was signed with the sign of the cross.”[1182] [1183] [1184] [1185] [1186]

When Constantine had heard the good news from the Christian monk from Egypt, he commenced by conferring many dignities on the Christians, and those only who were addicted to Christianity, he made governors of his provinces, &c.a He then issued edicts against heretics,—i. e., those who, like Arins, did not believe that Christ was “of one substance with the Father,” and others— calling them “ enemies of truth and eternal life,” “ authors and councillors of death,” &c.s lie “ commanded by law ” that none should, dare “to meet at conventicles,” and that “all places where they were wont to keep their meetings should be demolished,” or “ confiscated to the Catholic church and Constantine was emperor. “By this means,” says Eusebius, “ such as maintained doctrines and opinions contrary to the church, were supprcss6d.,,''

This Constantine, says Eusebius :

“ Caused his image to be eDgraven on liis gold coins, in the form of prayer, with his hands joined together, and looking up towards Heaven.” “And over divers gates of his palace, he was drawn praying, and lifting up his hands and eyes to heaven.”[1187]

After his death, “ effigies of this blessed man ” were engraved on the Roman coins, “sitting in and driving a chariot, and a hand reached down from heaven to receive and take him up.’”

The hopes of wealth and honors, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among



 



Plato places the ferocious tyrauts in the Tartarus, such as Ardiacus of Paniphylia, who had slain his own father, a venerable old man, also an elder brother, and was stained with a great many other crimes. Constantine, covered with similar crimes, was better treated by the Christians, who have sent him to heaven and tainted him besides.



the venal and obsequious crowds which unsually fill the apartments of a palace, and as the lower ranks of society are governed by example, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. Constantine passed a law which gave freedom to all the slaves who should embrace Christianity, and to those who were not slaves, he gave a white garment and twenty pieces of gold, upon their embracing the Christian faith. The common people were thus purchased at such an easy rate that, in one year, imelee thousand men were baptized at Home, besides a proportionable number of women and children.1

To suppress the opinions of philosophers, which were contrary to Christianity, the Christian emperors published edicts. The respective decrees of the emperors Constantine and Theodosius,’ generally ran in the words, “that all writings adverse to the claims of the Christian religion, in the possession of whomsoever they should be found, should be committed to the fire,” as the pious emperors would not that those things tending to provoke God to wrath, should be allowed to olfend the minds of the piously disposed.

The following is a decree of the Emperor Theodosius of this purport:

"We decree, therefore, that all writings, whatever, which Porphyry or any one else hath written against the Christian religion, in the possession of whomsoever they shall be found should be committed to the tire ; for we would not suffer any of those things so much as to come to men’s ears, which teud to provoke God to wrath and offend the minds of the pious.”3

A similar decree of the emperor for establishing the doctrine of the Trinity, concludes with an admonition to all who shall object to it, that,

“ Besides the condemnation of divine justice, they must expect to suffer the severe penalties, which our authority, guided by heavenly wisdom, may think proper to inflict upon them.”4

1 Gibbon's Rome, vol. ii. p. 274.

9 “ Theodosius, though a professor of the orthodox Christian faith, was not baptized till 380, and his behavior after that period stamps him as one of the inost cruel and vindictive persecutors who ever wore the purple. His arbitrary establishment of the Nicenc faith over the whole empire, the deprivation of
 
civil rites of all apostates from Christianity and of the Eiuiomiaiis. the sentence of dentil on the Mauicheans, and Quart o-decimans, all prove this." (Chambers's Eucyclo., art Theodosius.!

* Quoted in Taylor's Syntagma, p. M.

* Gibbon’s Rome, vol. iii. p. 81.
 

This orthodox emperor (Theodosius) considered every heretic (as he called those who did not believe as he and his ecclesiastics professed) a rebel against the supreme powers of heaven and of


earth (he being one of the supreme powers of earth), and each of the powers might exercise their peculiar jurisdiction over the soul and body of the guilty.

The decrees of the Council of Constantinople had ascertained the true standard of the faith, and the ecclesiastics, who governed the conscience of Theodosius, suggested the most effectual methods of persecution. In the space of fifteen years he promulgated at least fifteen severe edicts against the heretics, more especially against those who rejected the doctrine of the Trinity '

Arius (the presbyter of whom we have spoken in Chapter XXXV., as declaring that, in the nature of things, a father must be older than his son) was excommunicated for his so-called heretical notions concerning the Trinity. His followers, who were very numerous, were called Arians. Their writings, if they had. been permitted to exist,2 would undoubtedly contain the lamentable story of the persecution which affected the church under the reign of the impious Emperor Theodosius.

In Asia Minor the people were persecuted by orders of Constantins, and these orders were more than obeyed by Macedonius. The civil and military powers were ordered to obey his commands ; the consequence was, he disgraced the reign of Constantins. “The rites of baptism were conferred on women and children, who, for that purpose, had been torn from the arms of their friends and parents ; the mouths of the communicants were held open by a wooden engine, while the consecrated bread was forced down their throats; the breasts of tender virgins were either burned with red- hot egg-shells, or inhumanly compressed between sharp and heavy boards.”[1188] The principal assistants of Macedonius — the tool of Constantius—in the work of persecution, were the two bishops of Nicomedia and Cyzicus, who were esteemed for their virtues, and especially for their charity.4

Julian, the successor of Constantius, has described some of the theological calamities which afflicted the empire, and more especially in the East, in the reign of a prince who was the slave of his own passions, and of those of his eunuchs: “ Many were imprisoned, and persecuted, and driven into exile. Whole troops of those who are styled heretics were massacred, particularly at Cyzicus, and at Samosata. In Paphlagonia, Bithynia, Gallatia, and in many



other provinces, towns and villages were laid waste, and utterly destroyed.”[1189] [1190] [1191]

Persecutions in the name of Christ Jesus were inflicted on the heathen in most every part of the then known world. Even among the Norwegians, the Christian sword was unsheathed. They clung tenaciously to the worship of their forefathers, and numbers of them died real martyrs for their faith, after suffering the most cruel torments from their persecutors. It was by sheer compulsion that the Norwegians embraced Christianity. The reign of Olaf Tryggvason, a Christian king of Norway, was in fact entirely devoted to the propagation of the new faith, by means the most revolting to humanity. Ilis general practice was to enter a district at the head of a formidable force, summon a Thing' and give the people the alternative of fighting with him, or of being baptized. JVIost of them, of eourse, preferred baptism to the risk of a battle with an adversary so well prepared for combat; and the recusants were tortured to death with ffend-likc ferocity, and their estates confiscated.’

These are some of the reasons “ why Christianity prospered.”



 



striking their shields with their drawn swords.

3 See Mallet's Northern Antiquities, pp. ISO, 351, and 470.



 



Note.—The learned Christian historian Pagi endeavors to smoothe over the crimes of Constantine. He says : “As for those few murders (which Eusebius says nothing about), had be thought it worth his while to refer to them, he would perhaps, with Uuroniiis himself have said, that the young Licinius (his infant nephew), although the fact might not generally have been known, had most likely been an accomplice in the treuson of his father. That as to the murder of his son, the Emperor is rattier to be considered as unfortunate than as criminal. And with respect to his putting Ins wife to death, he ought to be pronounced rather a just und righteous judge. As for his numerous friends, whom Eutropius informs us he put to death one after another, we are bound to believe that most of them deserved it, and they were found out to have abused the Emperor's too great credulity, for the gratification of their own inordinute wickedness, and insatiable avarice ; and such no doubt was that Sopater the philowpher, who was at last put to death npou the accusation of Adlabius, and that by the righteous dispensation of God, for his having attempted to alienate the mind of Constantino from the true religion.” {Pagi Ann. 334, quoted in Latin by Dr. Lardner, vol. iv. p. 371, in his notes for the benefit of the tearntii reader, but gives no rendering into English.)



 

 

 

 

[Prometheus]

CHAPTER XXXYIII.

THE ANTIQUITY OF PAGAN RELIGIONS.

We shall now compare the great antiquity of the sacred books and religions of Paganism with those of the Christian, so that there may he no doubt as to which is the original, and which the copy. Allusions to this subject have already been made throughout this work, we shall therefore devote as little space to it here as possible.

In speaking of the sacred literature of India, Prof. Honier Williams says:

“ Sanskrit literature, embracing as it does nearly every branch of knowledge is entirely deficient in one department. It is wholly destitute of trustworthy historical records. Hence, little or nothing is known of the lives of ancient Indian authors, and the dates of their most celebrated works cannot he fixed with certainty. A fair conjecture, however, may bo arrived at by comparing the most ancient with the more modern compositions, and estimating the period of time required to effect the changes of structure and idiom observable in tire language. Iu this manner we may be justified in assuming that the hymns of the Veda were probably composed by a succession of poets at different dates between 1500 and 1000 years Ji. c.”[1192]

Prof. Wm. D. Whitney shows the great antiquity of the Yedic hymns from the fact that,

“The language of the Vedas is an older dialect, varying very considerably, both in its grammatical and lexical character, from the classical Sanscrit.”

And M. de Coulangos, in his “ Ancient City,” says :

“We learn from the hymns of the Vedas, which are certainly very ancient, and from the laws of Manu,” “what the Aryans of the east thought nearly thirty-five centuries ago.”[1193] [1194] [1195]

That the Vedas are of very high antiquity is unquestionable; but however remote we may place the period when they were written, we must necessarily presuppose that the Hindostanic race had

already attained to a comparatively high degree of civilization, otherwise men capable of framing such doctrines could not have been found. Now this state of civilization must necessarily have been preceded by several centuries of barbarism, during which we cannot possibly admit a more refined faith than the popular belief in elementary deities.

We shall see in our next chapter that these very ancient Yedic hymns contain the origin of the legend of the Virgin-born God and Saviour, the great benefactor of mankind, who is finally put to death, and rises again to life and immortality on the third day.

The Geetas and Puranas, although of a comparatively modern date, are, as we have already seen, nevertheless composed of matter to be found in the two great epic poems, the llamayana and the Mahalharata, which were written many centuries before the time assigned as that of the birth of Christ Jesus.[1196] [1197] [1198]

The Pali sacred books, which contain the legend of the virgin- born God and Saviour — Sommoua Cadom—are known to have been in existence 31G b. c.’

We have already seen that the religion known as Buddhism, and which corresponds in such a striking manner with Christianity, has now existed for upwards of twenty-four hundred years.’

Prof. Iihys Davids says :

“ There is every reason to believe that the Piiakas (the sacred books which contain the legend of ‘ The Buddha ’), now’ extant in Ceylon, are substantially identical with the books of the Southern Canon, as settled at the Council of Patna about the year 3'>0 n. c.[1199] As no works would have been received into the Canon whicli were not then believed to be very old, the Piiakas may be approximately placed in the fourth century b. c., and parts of them possibly reach back very nearly, if not quite, to the time of Gautama himself.”[1200] [1201] [1202]

The religion of the ancient Persians, which corresponds in so very many respects with that of the Christians, was established by Zoroaster—who was undoubtedly a Brahman[1203]—and is contained



 



Siam to the borders of Mongolia and Siberia, Like bis Christian prototype Constantine, he was converted by a miracle. After his conversion, which took place in the tenth year of hie reign, he became a very 2ealous supporter of the new religion. He hiinseif built many monasteries and dagabas, and provided many monks with the necessaries of life; and ho encouraged those about his court to do the same. He published edicts throughout hii empire, enjoining on all his subjects morality and justice.

•     Rhys Davids’ Buddhism, p. 10.

•     See Chapter VTI.



in the Zend-Avesta, their sacred book or Bible. This book is very ancient. Prof. Max Muller speaks of “ the sacred book of the Zoroastrians ” as being “ older in its language than the cuneiform inscriptions of Cyrus (b. c. 560), Darius (b. o. 520), and Xerxes (b. c. 485) those ancient Kings of Persia, who knew that they were kings by the grace of Auramazda, and who placed his sacred image high on the mountain-records of Behistun.”[1204] [1205] That ancient book, or its fragments, at least, have survived many dynasties and kingdoms, and is still believed in by a small remnant of the Persian race, now settled at Bombay, and known all over the world by the name of Parsees."

“ The Babylonian and Phenician sacred books date back to a fabulous antiquity ;”[1206] [1207] and so do the sacred books and religion of Egypt.

Prof. Mahaffy, in his “ Prolegomena to Ancient History,” says:

“ There is indeed hardly a great and fruitful idea in the Jewish or Christian systems which has not its analogy in the Egyptian faith, and all these theological

conceptions pervade the oldest religion of Egypt.”*

Tite worship of Osiris, the Lord and Saviour, must have been of extremely ancient date, for he is represented as “Judge of the Dead,” in sculptures contemporary with the building of the Pyramids, centuries before Abraham is said to have been born. Among the many hieroglyphic titles which accompany his figure in those sculptures, and in many other places on the walls of temples and tombs, are, “ Lord of Life,” “ The Eternal Baler,” “ Manifester of Good,” “ Kevealer of Truth,” “ Full of Goodness and Truth,” etc.

In speaking of the “ Myth of Osiris,” Mr. Bonwick says:

“ This groat mystery of the Egyptians demands serious consideration. Its antiquity—its universal hold upon the people for over live thousand years—its identification with the very life of the nation—and its marvellous likeness to the creed of modern date, unite in exciting the greatest interest.'’[1208]



 



Their religion prevented them from making proselytes, and they never multiplied within themselves to any extent, nor did they amalgamate with the Hindoo population, so that even now their number only amounts to about seventy thousand. Nevertheless, from their busy, enterprising habits, m which they emulate Europeans, they form an important section of the population of Bombay and Western India.

3     Movers : Quoted in Dunlap's Spirit Hist.,

p. 261.

4     Prolegomena, p. 417.

6     Bonwick’s Egyptian Belief, p. 162.



This myth, ami that of Isis and Horns, were known before the Pyramid time.1

The worship of the Virgin Mother in Egypt—from which country it was imported into Europe’—dates back thousands of years ». o. Mr. Bon wick says:

“ In all probability she was worshiped three thousand years before Moses wrote. ‘ Isis nursing her child Ilonts, was represented,’ says Jlariette Bey, ' at least six thousand years ago.’ We read the name of Isis on monuments of the fourth dynasty, and she lost none of her popularity to the close of the empire.”

“ The Egyptian Bible is by far the most ancient of all holy books.” “ Plato was told that Egypt possessed hymns dating back ten thousand years before his time.”8

Bunsen says :

“ Tlie origin of the ancient prayers and hymns of the ‘ Book of the Dead,’ is anterior to Menes; it implies that the system of Osirian worship and mythology was already formed.”1

And, says Mr. Bomvick :

“ Besides opinions, we have facts as a basis for arriving at a conclusion, and justifying the assertion of Dr. Birch, that the work dated from a period long anterior to the rise of Ammon worship at Thebes.’’[1209]

How, “this most ancient of all holy books,” establishes the fact that a virgin-born and resurrected Saviour was worshiped in Egypt thousands of year before the time of Christ Jesus.

P. Le Page Benouf says :

“ The earliest monuments which have been discovered present to us the ver%- same fully-developed civilization and the same religion as the later monuments. .  .               . The gods whose names appear in the oldest tombs were worshiped down

to the Christian times. The same kind of priesthoods which are mentioned in the tablets of Canopus and Rosetta in the Ptolemaic period are as ancient as the pyramids, and more ancient than any pyramid of which we know tlie date. "•

In regard to the doctrine of the Trinity. Wo have just seen that “ the development of the One God into a Trinity” pervades the oldest religion of Egypt, and the same may he said of India. Prof. Monier Williams, speaking on this subject, says :

“It should be observed that the native commentaries on the Veda often allude to thirty-three gods, which number is also mentioned in the Rig-Veda. This is a multiple of three, which is a sacred number constantly appearing in the Hindu religious system. It is probable, indeed, that although the Tri-murtl is not named in the Vedic hymns,[1210] yet the Yeda is the real source of this Triad of personifications, afterwards so conspicuous in Hindu mythology. This much, at least, is clear, that the Vedic poets exhibited a tendency to group all the forces and energies of nature under three heads, and the assertion that the number of the gods was thirty-three, amounted to saying that each of the three leading personifications was capable of eleven modifications.”[1211]

The great antiquity of the legends referred to in this work is demonstrated in the fact that tlu-y were found in a great measure on the continent of America, by the first Europeans who set foot on its soil. Isow, how did they get there? Mr. Lundy, in his “ Monumental Christianity,” speaking on this subject, says :

“ So great was the resemblance between the two sacraments of the Christian Church (viz., that of Baptism and the Eucharist) and those of the ancient Mexicans ; so many other points of similarity, also, in doctrine existed, as to the unity of God, the Triad, the Creation, the Incarnation and Sacrifice, the Resurrection, etc., that Herman Witsius, no mean scholar and thinker,was induced to believe that Christianily had been preached on this continent by some one of the apostles, perhaps St. Thomas, from the fact that he is reported to have carried the Gospel to India and Tartary, whence he came to America.”[1212] [1213] [1214]

Some writers, who do not think that St. Thomas could have gotten to America, believe that St. Patrick, or some other saint, must have, in some unaccountable manner, reached the shores of the Western continent, and preached their doctrine there." Others have advocated the devil theory, which is, that the devil, being jealous of the worship of Christ Jesus, set up a religion of his own, and imitated, nearly as possible, the religion of Christ. All of these theories being untenable, we must, in the words of Burnouf, the eminent French Orientalist, “ learn one day that all ancient traditions disfigured by emigration and legend, belong to the history of India”

That America was inhabited by Asiatic emigrants, and that the American legends are of Asiatic origin, we believe to be indisputable. There is an abundance of proof to this effect.[1215]

In contrast to the great antiquity of the sacred books and religions of Paganism, we have the facts that the Gospels were not written by the persons whose names they bear, that they were written many years after the time these men are said to have lived, and that they are full of interpolations and errors. The first that



 



ship of the three members of the Tri-murti, Brahmil, Vishnu and Siva, is to be found in the period of the epic poems, from 500 tc 300

B.      c. (Ibid. pp. 109. 110, 115.)

3 Williams’ Hmdnism, p. 25.

3    Monumental Christianity, p. 890.

4     See Mexican Antiquities, vol. vi.

5     See Appendix A.



 



wo know of the four gospels is at the time of Ireiuens, who, in the second century, intimates that he had received four gospels, as authentic scriptures. This pious forger was probably the author of the fourth, as we shall presently see.

Besides these gospels there were many more which were subsequently deemed apocryphal; the narratives related in them of Christ Jesus and his apostles were stamped as forgeries.

“ The Gospel according to Matthew ” is believed by the majority of biblical scholars of the present day to be the oldest of the four, and to be made up principally of a pre-existing one, called “ The Gospel of the Hebrews.” The principal difference in these two gospels being that ''The Gospel of the Hebrews” commenced with giving the genealogy of Jesus from David, through Joseph “ according to the flesh." The story of Jesus being born of a virgin was not to be found there, it being an afterpiece, originating cither with the writer of “ The Gospel according to Matthew f or some one after him, and was evidently taken from “ The Gospel of the Egyptians.” “ The Gospel of the Hebrews ” — from which, we have said, the Matthew narrator copied—was an intensely Jewish gospel, and was to be found—in one of its forms — among the Ebionites, who were the narrowest Jewish Christians of the second century. “The Gospel according to Matthew” is, therefore, the most Jewish gospel of the four; in faet, the most Jewish book in the New Testament, excepting, perhaps, the Apocalypse and the Epistle of James.

Some of the more conspicuous Jewish traits, to be found in this gospel, are as follows :

Jesus is sent only to the lost sheep of the house of Israel. The twelve are forbidden to go among the Gentiles or the Samaritans. They are to sit on twelve thrones, judging the twelve tribes of Israel. The genealogy of Jesus is traced back to Abraham, and there stops.[1216] The works of the law are frequently insisted on. There is a superstitious regard for the Sabbath, &c.

There is no evidence of the existence of the Gospel of Matthew, — in its present form — until the year 173, a. d. It is at this time, also, that it is first ascribed to Matthew, by Apollinaris, Bishop of Hierapolis. The original oracles of the Gospel of the Hebrews, however.—which were made use of by the author of our present



3 See Ibid, under “ Luke
 
Gospel of Matthew,—were written, likely enough, not long before the destruction of Jerusalem, but the Gospel itself dates from about A. d. 100.‘

“ The Gospel according to Luke ” is believed to come next — in chronological order — to that of Matthew, and to have been written some fifteen or twenty years after it. The author was a foreigner, as his writings plainly show that lie was far removed from the events which he records.

In writing Iris Gospel, the author made use of that of Matthew, the Gospel of the Hebrews, and Marcion’s Gospel. lie must have had, also, still other sources, as there are parables peculiar to it, which arc not found in them. Among these may be mentioned that of the “Prodigal Son,"1 and the “Good Samaritan.” Other parables peculiar to it are that of the two debtors ; the friend borrowing bread at night; the rich man’s barns ; Dives and Lazarus ; the lost piece of silver; the unjust steward ; the Pharisee and the Publican.

Several miracles are also peculiar to the Luke narrator’s Gospel, the raising of the widow of Nain’s son being the most remarkable. Perhaps these stories were delivered to him orally, and perhaps he is the author of them, — we shall never know. The foundation of the legends, however, undoubtedly came from the ‘?‘?certain scriptures” of the Essenes in Egypt. The principal object which the writer of this gospel had in view was to reconcile Paulinism and the more Jewish forms of Christianity.’

The next in chronological order, according to the same school of critics, is “The Gospel according to Mark.” This gospel is supposed to have been written within ten years of the former, and its author, as of the other two gospels, is unknown. It was probably written at Rome, as the Latinisms of the author’s style, and the apparent motive of his work, strongly suggest that he was a Jewish citizen of the Eternal City. He made nse of the Gospel of Matthew as his principal authority, and probably referred to that of Luke, as he has things in common with Luke only.

The object which the writer had in view, was to have a neutral go-between, a compromise between Matthew as too Petrine (Jewish), and Luke as too Pauline (Gentile). The different aspects of Matthew and Luke were found to be confusing to believers, and provocative of hostile criticism from without; hence the idea of writing a shorter gospel, that should combine the most essential elements of both. Luke was itself a compromise between the op
posing Jewish and universal tendencies of early Christianity, but Mark endeavors by avoidance and omission to effect what Luke did more by addition and contrast. Luke proposed to himself to open a door for the admission of Panline ideas without offending Gentile Christianity; Mark, on the contrary, in a negative spirit, to publish a Gospel which should not hurt the feelings of either party. Hence his avoidance of all those disputed questions which disturbed the church during the iirst quarter of the second century. The genealogy of Jesus is omitted ; this being offensive to Gentile Christians, and even to some of the more liberal Judaizers. The supernatural birth of Jesus is omitted, this being offensive to the Ebonitish (extreme Jewish) and some of the Gnostic Christians. For every Judaizing feature that is sacrificed, a universal one is also sacrificed. Hard words against the Jews arc left out, but with equal care, hard ?words about the Gentiles.[1217] [1218] [1219] [1220]

We now come to the fourth, and last gospel, that “ according to John,’' which was not written until many years after that “according to Matthew."

“It is impossible to pass from the Synoptic[1221] Gospels," says Canon Westcott, “to the fourth, without feeling that the transition involves the passage from one world of thought to another. FTo familiarity with the general teachings of the Gospels, no wide conception of the character of the Saviour, is sufficient to destroy the contrast which exists in form and spirit between the earlier and later narratives.”

The discrepancies between the fourth and the Synoptic Gospels are numerous. If Jesus was the man of Matthew’s Gospel, lie was not the mysterious being of the fourth. If his ministry was only one year long, it was not three. If he made but one journey to Jerusalem, he did not make many. If his method of teaching was that of the Synoptics, it was not that of the fourth Gospel. If he was the Jew of Matthew, he was not the Anti-Jew of John.5



 



to the composition of the three first Gospels, is no longer tenable.”

9 “ On opening the Xew Testament and comparing the impression produced by the Gospel of Matthew or Mark with that hy the Gospel of John, the observant eye is at once struck with as salient a contrast as that already indicated on turning from the Mactefh or Othello of Shakespeare to the Comas of Milton or to Spenser's Faerie Q-teene.” (Francis Tiffany.)

“ To learn how far we may trust them (the Gospels) we must in the first place compare tl.cm with each other. The moment we do so



 



Everywhere in John we come upon a more developed stage of Christianity than in the Synoptics. The scene, the atmosphere, is different. In the Synoptics Judaism, the Temple, the Law and the Messianic Kingdom are omnipresent. In John they are remote and vague. In Matthew Jesus is always yearning for his own nation. In John he has no other sentiment for it than hate and scorn. In Matthew the sanction of the Prophets is his great credential. In John ins dignity can tolerate no previous approximation.

“ Do we ask,” says Francis Tiffany, “ who wrote this wondrous Gospel ? Mysterious its origin, as that wind of which its author speaks, which hloweth where it listeth, and thou liearest the sound thereof and canst not tell whence it coineth or whither it goetli. As with the Great Unknown of the book of Job, the Great Unknown of the later Isaiah, the ages keep his secret. The first absolutely indisputable evidence of the existence of the book dates from the latter half of the second century.”

The first that we know of the fourth Gospel, for certainty, is at the time of Irenseus (a. n. 179).1 We look in vain for an express recognition of the four canonical Gospels, or for a distinct mention of any one of them, in the writings of St. Clement (a. d. 96), St. Ignatius (a. d. 107), St. Justin (a. d. 140), or St. Polycarp (a. d. 108). All we can find is incidents from the life of Jesus, sayings, etc.

That Irenseus is the author of it is very evident. This learned and pious forger says :

“John, the disciple of the Lord, wrote his Gospel to confute the doctrine lately taught by Cerinthus, and a great while before by those called Nicolaitans, a branch of the Gnostics ; and to show that there is one God who made all things by his WORD: and not, as they say, that there is one the Creator, and another the Father of our Lord : and one the Son of the Creator, and another, even the Christ, who descended from above upon the Son of the Creator, and continued impassible, and at length returned to his pleroma or fulness.”[1222]

we notice that the fourth stands quite alone, while the first three form a single group, not only following the same general course, but sometimes even showing a verbal agreement which cannot possibly be accidental.” (The Bible for Learners, vo). ii. p. 27.)

1 “ Irenfeus is Hie first person who mentions the four Gospels by name.” (Bunsen ; Keys of St. Peter, p. 328.)

“Iremens, in the second century, is the first of the fathers who, though he has nowhere given us a professed catalogue of the books of the New
 
Testament, intimates that he had received four Gospels, as authentic Scriptures, the authors of which he describes.” (Rev. R. Taylor : Syntagma, p. 109.)

“The authorship of the fourth Gospel has been the subject of much learned and anxious controversy among theologians. The earliest, and only very important external testimony we have is that of Iren^us (a.d. 179.)”              (W. R,

Grey : The Creed of Christendom, p. 159.)

8 Against Heresies, bk. I d. ch. xi. sec. 1.
 

The idea of God having inspired four different men to write a history of the same transactions—or rather, of many dif-



4f>9

ferent men having undertaken to write sucli a history, of whom God inspired four only to write correctly, leaving the others to their own unaided resources, and giving us no test by which to distinguish the inspired from the uninspired—certainly appears self-confuting, and anything but natural.

The reasons assigned by Irenaeus for their being four Gospels are as follows:

“ It is impossible that there could be more or los :'i:ui four, For there are four climates, and four cardinal winds ; but the Gospel is the pillar and foundation of the church, and its breath of life. The church therefore was to have four pillars, blowing immortality from every quarter, and giving life to mail."'

It was by this Irenteus, with the assistance of Clement of Alexandria, and Tortullian, one of the Latin Fathers, that the four Gospels were introduced into general use among the Christians.

In these four spurious Gospels, and in some which arc considered Apocryphal—because the bishops at the Council of Laodieea (a. n. 3(55) rejected them—wo have the only history of Jesus of Nazareth. Now, if all accounts or narratives of Christ Jesus and his Apostles were forgeries, as it is admitted that all the Apocryjdial ones were, what can the superior character of the received Gospels prove for them, but that they are merely superiorly executed forgeries ? The existence of Jesus is implied in the New Testament outside of the Gospels, but hardly an incident of his life is mentioned, hardly a sentence that he spoke has been preserved. Paul, writing from twenty to thirty years after his death, has but a single reference to anything he ever said or did.

Beside these four Gospels there were, as we said above, many others, for, in the words of Moshcim, the ecclesiastical historian :

“Not long after Christ’s ascension into heaven, several histories of his life and doctrines, full of pious frauds and fabulous wonders, were composed by persons whose intentions, perhaps, were not had, hut whose writings discovered the greatest superstition and ignorance. Nor was this all ; productions appeared, which were imposed upon the world by fraudulent men, as the writings of the holy apostles.”1

Dr. Conyers Middleton, speaking on this subject, says :

“There never was any period of time in all ecclesiastical history, in which so many rank heresies were publicly professed, nor in which so many spurious books were forged and published by the Christians, under the names of Christ, and the Apostles, and the Apostolic writers, as in those primitive ages. Several of these forged books are frequently cited and applied to the defense <f Christianity, by the most eminent fathers of the same ages, as true and genuine pieces."1 [1223] 8



Archbishop Wake also admits that:

“ It would be useless to insist on all the spurious pieces which were attribu ted to St. Paul aloue, in the primitive ages of Christianity.”[1224] [1225]

Some of the “ spurious pieces which were attributed to St. Paul,” may be found to day in our canonical New Testament, and are believed by many to be the word of God.’

The learned Bishop Paustus, in speaking of the authenticity of

the Pew Testament, says:

“ It is certain that the Xew Testament was not written by Christ himself, nor by his apostles, but a long while after them, by some unknown persons, who, lest they should not he credited when they wrote of affairs they were liillo acquainted with, affixed to their works the names of the apostles, or of such as were supposed to have been their companions, asserting that what they had written themselves, was written according to these persons to whom they ascribed it.”[1226]

Again he says :

“Many things have been inserted by our ancestors in the speeches of our Lord, which, though put forth under his name, agree not with his faith ; especially since—as already it has been often prated—these things were not written by Christ, nor his apostles, but a long while after their assumption, by I know not what sort of half Jews, not even agreeing with themselves, who made up their tale out of reports and opinions merely, anil yet, fathering the whole upon the names of the apostles of the Lord, or on those who were supposed to follow the apostles, they mendaciously pretended that they had written their lies and conceits according to them.”[1227]

What had been said to have been done in India, was said by these “ half-Jews” to have been done in Palestine : the change of names and places, with the mixing tip of various sketches of the Egyptian, Persian, Phenician, Greek and Homan mythology, was all that was necessary. They had an abundance of material, and with it they built. The foundation upon winch they built was undoubtedly the “ Scriptures,'” or Diegesis, of the Esscnes in Alexandria in Egypt, which fact led Eusebius, the ecclesiastical historian—“without whom,” says Tillemont, “we should scarce have had any knowledge of the history of the first ages of Christianity, or of the authors who wrote in that time”—to say that the sacred writings used by this sect were none other than “ Our Gospels.”



 



partial apoetolorum, partim coram qui npoa- tolos socuti viderentar nomiim scriptornra suorum frontibus indideront, asseverantes se* cundum cos, se scripsiese qu® scripscnmt." (Faust, lib. 2. Quoted by Rev. R. Taylor: Diegesis, p. 114.)

4 “ Malta onim a majoribns vestris, eloquiU



 



We offer below a few of tlie many proofs showing the Gospels to have been written a long time after the events narrated are said to have occurred, and by persons unacquainted with the country ol which they wrote.

“ lie (Jesus) came unto the sea of Galilee, through the midst of the coasts of Deeapolis,” is an assertion made by the Mark narrator (vii. 31), when there were no coasts of Deeapolis, nor was the name so much as known before the reign of the emperor Nero.

Again, “ lie (Jesus) departed from Galilee, and came into the coasts of Judea, beyond Jordan,'’ is an assertion made by the Matthew narrator (xix. 1), when the Jordan itself was the eastern boundary of Judea, and there were no coasts of Judea beyond it.

Again, lint when he (Joseph) beard that Archelans did reign in Judea, in the room of his father Herod, lie was afraid to go thither, notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee, and he came and dwelt in a city called .Nazareth ; that it might be fulfilled, which was spoken by the prophets, he shall be called a Nazarene,” is another assertion made by the Matthew narrator (ii. 22. 23), when—1. It was a son of Herod who reigned in Galilee as well as Judea, so that he could not be more secure in one province than in the other; and when ?—2. It was impossible for him to have gone from Egypt to Nazareth, without traveling through the whole extent of Archolaus’s kingdom, or making a peregrination through the deserts on the north and east of the Lake Asphaltites, and the country of Moab; and then, either crossing the Jordan into Samaria or the Lake of Gennesareth into Galilee, and from thence going to the city of Nazareth, which is no better geography, than if one should describe a person as turning aside from Cheapsidc into the parts of Yorkshire ; and when—3. There were no prophets whatever who had prophesied that Jesus “ should, be called a Nazarene,.”

Domini iiostri insortn verba aunt ; qnre nomine Bigmitu ipsiiin, cum ejus fide non eonsrruant, pnesertim, quia, ut jam stepe probatmn a nobis ost. nec nb ipso base sunt. lire ab ejus apostoli* scripta, sed inulto post eorum nssump- tiouem, a nescco quibus, et ipsis inter se non concordautibus sbmi-Jvd^eis, per famas opin-
 
ionesque eomperta sunt ; qui tamon omnia eadcin in apostolormn Domini conferences nomina vel eorum qui secuti apostolos vidorentur, errores ac mendacia sua secundum eos se scripnsse mentiti sunt." (Faust.: lib. 33. Quoted in Ibid. p. 66.) i Taylor's Diegesis.
 

The Matthew narrator (iv. 13) states that *? He departed into Galilee, and leaving Nazareth, came and dwelt in Capernaum,” as if he imagined that the city of Nazareth was not as properly in Galilee as Capernaum was ; which is much such geographical accuracy, as if one should relate the travels of a hero, who departed into Middlesex, and leaving London, came and dwelt in Lombard street.1



There are many other falsehoods in gospel geography beside these, which, it is needless to mention, plainly show that the writers were not the persons they are generally supposed to be.

Of gospel statistics there are many falsehoods; among them may be mentioned the following:

“ Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness,” is an assertion made by the Luke narrator (Luke iii. 2); when all Jews, or persons living among them, must have known that there never was but one high priest at a time, as with ourselves there is but one mayor of a city.

Again we read (John vii. 52), “ Search (the Scriptures) and look, for out of Galilee arisetli no prophet,” when the most distinguished of the Jewish prophets—Nahum and Jonah—were both Galileans.

See reference in the Epistles to “ Saints,” a religious order, owing its origin to the popes. Also, references to the distinct orders of “Bishops” “ Priests," and “ Deacons” and calls to a monastic life; to fasting, etc., when, the titles of “ Bishop,” “ Priest,” and “ Deacon ” were given to the Essenes—whom Eusebius calls Christians—and, as is well known, monasteries were the abode of the Essenes or Therapeuts.

See the words for “ legion,” “ aprons,” “handkerchiefs,” “ centurion, i' etc., in the original, not being Greek, but Latin, written in Greek characters, a practice first to be found in the historian Herodian, in the third century.

In Matt. xvi. 18, and Matt, xviii. 17, the word “ Church ” is used, and Mb papistical and infallible authority referred to as then existing, which is known not to have existed till ages after. And the passage in Matt. xi. 12:—“ From the days of John the Baptist until now, the kingdom of heaven suflereth violence,” etc., could not have been written till a •very late period.

Luke ii. 1, shows that the writer (whoever he may have been) lived long after the events related. His dates, about the fifteenth year of Tiberius, and the government of Cyrenius (the only indications of time in the New Testament), are manifestly false. The general ignorance of the four Evangelists, not merely of the geography and statistics of Judea, but even of its language,—their egregious blunders, which no writers who had lived in that age could be conceived of as making,—prove that they were not only no such persons as those who have been willing to be deceived have taken them to be, but that they were not Jews, had never been in Palestine, and neither lived at, or at anywhere near the times to



which their narratives seem to refer. The ablest divines at the present day, of all denominations, have yielded as much as this.[1228] [1229]

The Scriptures were in the hands of the clergy only, and they had every opportunity to insert whatsoever they pleased ; thus we find them full of interpolations. Johann Soloino Sender, one of the most influential theologians of the eighteenth century, speaking of this, says:

“ The Christian doctors never brought theirsacred books before the common people ; although people in general have been wont to think otherwise ; during the first ages, they were in the hands of the clergy only.”[1230]

Concerning the time when the canon of the New Testament

was settled, Mosheim says:

“ The opinions, or rather the conjectures, of the learned concerning the time when the books of the New Testament were collected into one volume ; as also about the authors of that collection, are extremely different. This important question is attended with great and almost insuperable difficulties to us in these later times.”[1231]

The Rev. 13. F. Westeott says:

" It is impossible to point to any period as marking the date at which our present canon was determined. When it first appears, it is presented not as a novelty, but as an ancient tradition.”[1232] [1233] [1234] [1235]

Dr. Lardner says:

11 Even so late as the middle of the sixth century, the canon of the New Testament had not been settled by any authority that was decisive and universally



 



Gospels did not go to work as independent writers And compose their own narratives out of the accounts they had collected, but simply took np the different stories or pets of stories which they found current in tin* oral tradition or already reduced to writing, adding here and expanding there, and so sent out into the world a very artless kind of composition. These works were then, from time to time, somewhat enriched by introductory matter or interpolations from the hands of later Christians, and perhaps were modified a little here and there. Our first two Gospels appear to have passed through more than ouu such revision. The rhird, whose writer says in his preface, tha ‘many had undertaken to put together a narrative (Gospel),’ before him. appears to proceed from a single collecting, arranging, and modifying hand.” (Ibid. p. 20.)

8 ** Cliristiani doctores non in vulgus prode- bant libros sacros, licet solcant pleriqne aliter- opinari, erant tan turn in manibus clericorum, priora per etecula.” (Quoted in Taylor’s Die- gesis, p. 48.)

3     Mosheim: vol i. pt. 2, ch. li.

4     General Survey of the Canon, p. 463.



acknowledged, but Christian people were at liberty to judge for themselves concerning the. genuiness of writings proposed to them as apostolical, and to determine according to evidence.”[1236] [1237]

The learned Mi el tael is says:

“No manuscript of the New Testament now extant is prior to the sixth century, and what is to be lamented, various readings which, as appears from the quotations of the Fathers, were in the text of the Greek Testament, are to be found in none of the manuscripts which tire at present remaining.”[1238]

And Bishop Marsh says:

“It is a certain fact, that several readings in our common printed text are nothing more \\mn alterations made by Origcn, whose authority was so great in the Christian Church (a. d. 230) that emendations which he proposed, though, as he himself acknowledged, they were supported by the evidence of no manuscript, were very generally received.”3

Ill his Ecclesiastical History, Eusebius gives us a list of what books tit; that time (a. d. 815) were considered canonical. They are as follows:

“The four-fold writings of the Evangelists,” “ The Acts of the Apostles,” “ The Epistles of Peter,” “ after these the first of John, and that of Peter,” “All these are received for undoubted." “ The Revelation of St. John, some disavow.”

“Titc books which are gainsaid, though well known unto many, are these : the Epistle of .Tamos, the Epistle of Jude, the latter of Peter, the second and third of John, whether they were John the Evangelist, or some other of the same name.”*

Though Irenfcus, in the second century, is the first who mentions tlie evangelists, and Origen, in the third century, is the first who gives ns a catalogue of the books contained in the New Testament, Mosheim’s admission still stands before us. We have no grounds of assurance that the mere mention of the names of the evangelists by Ircmeus, or the arbitrary drawing np of a particular catalogue by Origcn, were of any authority. It is still unknown by whom, or where, or when, the canon of the New Testament was settled. But in this absence of positive evidence we have abundance of negative proof. We know when it was not settled. We know it was not settled in the time of the Emperor Justinian, nor in the time of Cassiodorus; that is, not at any time before the middle of the sixth century, “by any authority that was decisive and universally acknowledged ; hut Christian people were at liberty to judge for themselves concerning the genuineness of writings pioposed to them as apostolical.”



Wo cannot do better than close this chapter with the words of Prof. Max Muller, who, in speaking of Buddhism, says :

“ We lmve in the history of Buddhism an excellent opportunity for watching the process by which a canon of sacred books is called into existence. We seo here, as elsewhere, that during the life-tiine of the teacher, no record of events, no sacred code containing the sayings of the Master, was wanted. Ilis presence was enough, and thoughts of the future, and more particularly, of future greatness, seldom entered the minds of those who followed him. It was only after l’.uddha had left the world to enter into Nim'uui, that his discipRs attempted to recall the sayings and doings of their departed friend and master. At that time, everything that seemed to redound to the glory of Buddha, however extraordinary and incredible, was eagerly welcomed, while witnesses who would have ventured to criticise or reject unsupported statements, or to detract in anj' way from the holy character of Buddha, had no chance of ever be>ug listened to. And when, in spite of all this, differences of opinion arose, they were not brought to the test by a careful weighing of evidence, but the names of ‘ ?unbeliever ’ and ‘heretic’were quickly invented in India an elsewhere, and bandied backwards and forwards between contending parties, till at last, when tiu» doctors disagreed, the help of the secular power had to be invoked, and kings and emperors assembled councils for the suppression of schism, for the settle ment of an orthodox creed, and for the completion of a sacred canon.”'

T1 iat which Prof. Muller describes as taking place in the relig ion of Christ Buddha, is exactly what took place in the religion ol Christ Jesus. That the miraculous, and many of the non-miracu- lous, events related in the Gospels never happened, is demonstrable from the facts which we have seen in this work, that nearly all of these events, had been previously related of the gods and goddesses of heathen nations of antiquity, more especially of the Hindoo Saviour Crishna, and the Buddhist Saviour Buddha, whose religion, with less alterations than time and translations have made in the Jewish Scriptures, may be traced in nearly every dogma and every ceremony of the evangelical mythology. [1239]

[Prometheus]

CHAPTER XXXIX.

EXPLANATION.

After what we have seen concerning the numerous virgin- born, crucified and resurrected Saviours, believed on in the Pagan world for so many centuries before the time assigned for the birth of the Christian Saviour, the questions naturally arise : were they real personages ? did they ever exist in the flesh '( whence came these stories concerning them ? have they a foundation in truth, or are they simply creations of the imagination ?

The historical theory—according to which all the persons mentioned in mythology were once real human beings, and the legends and fabulous traditions relating to them were merely the additions and embellishments of later times—which was so popular with scholars of the last century, has been altogether abandoned.

Under the historical point of view the gods are mere deified mortals, either heroes who have been deified after their death, or Pontiff-chieftains who have passed themselves off for gods, and who, it is gratuitously supposed, found people stupid enough to believe in their pretended divinity. This was the manner in which, formerly, writers explained the mythology of nations of antiquity ; but a method that pre-supposed an historical Crishna, an historical Osiris, an historical Mithra, an historical Hercules, an historical Apollo, or an historical Thor, was found untenable, and therefore, does not, at the present day, stand in need of a refutation. As a writer of the early part of the present century said :

“We shall never have an ancient history worthy of the perusal of men of common sense, till we cease treating poems as history, and send back such personages as Hercules, Theseus, Bacchus, etc., to the heavens, whence their history is taken, and whence they never descended to the earth.”

The historical theory was succeeded by the allegorical tliory, which supposes that all the myths of the ancients were allegorical and symbolical, and contain some moral, religious, or philosophical [466j



truth or historical fact under the form of an allegory, which came in process of time to be understood literally.

In the preceding pages wo have spoken of the several virgin- born, crucified and resurrected Saviours, as real personages. We have attributed to these individuals words and acts, and have regarded the words and acts recorded in the several sacred books from which we have quoted, as said and done by them. But in doing this, we have simply used the language of others. These gods and heroes were not real personages; they are merely per- sonljications of the Sun. As Prof. Max Muller observes in his Lectures on the Science of Religion :

“ One of (he earliest objects that would strike and stir the miud of man, and for which a sign or a name would soon be wanted, is surely the Sun.[1240] [1241] [1242] [1243] It is very hard for us to realize the feelings with which the first dwellers on the earth looked upon the Sun, or to understand fully what they meant by a morning prayer or a morning sacrifice. Perhaps there arc few people who have watched a sunrise more than once or twice in their life ; few people who have ever known the meaning of a morning prayer, or a morning sacrifice. But think of man at the very dawn of time. . . . think of the Bun awakening the eyes of man from sleep, and his mind from slumber I Was not the sunrise to him the first wander, the first beginning of all reflection, all thought, all philosophy ? Was it not to him the first revelation, the first beginning of all trust, of all religion? ....

“ Few nations only have preserved in their ancient poetry some remnants of the natural awe with which the earlier dwellers on the earth saw that brilliant being slowly rising from out of the darkness of the night, raising itself by its own might higher and higher, till it stood triumphant on the arch of heaven, and then descended and sank down in its fiery glory into the dark abyss of the heaving and hissing sea. In the hymns of the Veda, the poet still wonders whether the Sun will rise again ; he asks how he can climb the vault of heaven ? why ho does not fall back ? why there is no dust on his path f And when the rays of the morning rouse him from sleep and call him back to new life, when he sees the Sun, as he says, stretching out his golden arms to bless the world and rescue it from the terror of darkness, he exclaims, ‘ Arise, our life, our spirit has come back 1 the darkness is gone, the light approaches.”

Many years ago, the learned Sir ’William Jones said :

“We must not be surprised at finding, on a close examination, that the characters of all the Pagan deities, male and female, melt into each other, and at last into one or two ; for it seems as well founded opinion, that the whole crowd of gods and goddesses of ancient Rome, and modern VarSnes, mean only the powers of nature, and principally those of the BUN, expressed in a variety of ways, and by a multitude of fanciful names.”[1244]



 



which nourishes (Pflshna), the Creator (Tvash- tar), the master of the sky (Divaspati), and so on." (Rev. S. Baring-Gould: Orig. Relig. Belief, vol. i, p. 150.)

a Asiatic Researches, vol. i. p. 267.



See Appendix B.
 
Since the first learned president of the Royal Asiatic Society paved the way for the science of comparative mythology, much has been learned on this subject, so that, as the Rev. George W. Cox remarks, ‘‘ recent discussions on the subject seem to justify the conviction that the foundations of the science of comparative mythology have been firmly laid, and that its method is unassailable.”[1245]

If we wish to find the gods and goddesses of the ancestors of our race, we must look to the sun, the moon, the stars, the sky, the earth, the sea, the dawn, the clouds, the wind, &c., which they personified and worshiped. That these have been the gods and goddesses of all nations of antiquity, is an established fact.2

The words which hud denoted the sun and moon would denote not merely living things but living persons. From personification to deification the steps would be but few; and the process of disintegration would at once furnish the materials for a vast fabric of mythology. All the expressions which had attached a living force to natural objects would remain as the description of personal and anthropomorphous gods. Every word would become an attribute, and all ideas, once grouped around a simple object, would branch off into distinct personifications. The sun had been the lord of light, the driver of the chariot of the day; lie had toiled and labored for the sons of men, and sunk down to rest, after a hard battle, in the evening, lint now the lord of light would be Phoibos Apollon, while Helios would remain enthroned in his fiery chariot, and his toils and labors and death-struggles would be transferred to Her- cnles. The violet clouds which greet his rising and his setting would now be represented by herds of cows which feed in earthly pastures. There would be other expressions which would still remain as floating phrases, not attached to any definite deities. These would gradually be converted into incidents in the life of heroes, and be woven at length into systematic narratives. Finally, these gods or heroes, and the incidents of their mythical career, would receive each “a local habitation and a name.” These would remain as genuine history, when the origin and meaning of the words had been either wholly or in part forgotten.

For the proofs of these assertions, the Yedic poems furnish indisputable evidence, that such as this was the origin and growth of Greek and Teutonic mythology. In these poems, the names of many, perhaps of most, of the Greek gods, indicate natural objects which, if endued with life, have not been reduced to human per- [1246]
sonality. In them Daphne is still simply the morning twilight ushering in the splendor of the new born sun ; the cattle of Ilelios there are still the light-colored clouds which the dawn leads out into the fields of the sky. There the idea of Hercules has not been separated from the image of the toiling and struggling sun, and the glory of the life-giving Helios has not been transferred lo the god of Delos and Pytlm. In the Vedas the myths of Endviuion. of Kephalos and Prokris, Orpheus and Eurydike, are exhibited in the form of detached mythical phrases, which furnished for each their germ. The analysis may be extended indefinitely: but the conclusion can only be, that in the Vedic language we have the foundation, not only of the glowing legends of Hellas, but of the dark and sombre mythology of the Scandinavian and the Teuton. Doth alike have grown up ehieliy from names which have been grouped around the stm ; but the former lias been grounded on those expressions which describe the recurrence of day and night, the latter on the great tragedy of nature, in the alternation of summer and winter.

Of this vast mass of solar myths, some have emerged into independent legends, others have furnished the groundwork of whole epics, others have remained simply as floating talcs whose intrinsic beauty no poet has wedded to his verse.'

“ The results obtained from the examination of language in its several forms leaves no room for doubt that the general system of mythology has been traced to its fountain head. We can no longer shut our eves to the fact that there was a stage in the history of human speech, during which all the abstract words in constant use among ourselves were utterly unknown, when men had formed no notions of virtue or prudence, of thought and intellect, of slavery or freedom, but spoke only of the man who was strong, who could point the way to others and choose one thing out of many, of the man who was not hound to any other and able to do as he pleased.

“ That even this stage was not the earliest in the history of language is nowagrowing opinion among philologists; but for the comparison of legends current in different countries it is not necessary to carry the search further back. Language without words denoting abstract qualities implies a condition of thought in which men were only awakening to a sense of the objects which surrounded them, and points to a time when the world was to them full of strange sights and sounds, some beautiful, some bewildering, some terrific, when, in short, they knew little of themselves beyond 1 the vague consciousness of their existence, and nothing of the pho nomena of the world without. In such, a state they could hut attribute to all that they saw or touched or heard, a life which was like their own in its consciousness, its joys, and its sufferings. That power of sympathizing with nature which we arc apt to regard as tire peculiar gift of the poet was then shared alike by all. This sympathy was not the result of any effort, it was inseparably bound up with the words which rose to their lips. It implied no special purity of heart or mind ; it pointed to no Arcadian paradise where shepherds knew not how to wrong or oppress or torment each other. We say that the morning light rests on the mountains ; they said that the sun was greeting his bride, as naturally as our own poet would speak of the sunlight clasping the earth, or the moonbeams as kissing the sea.

“ We have then before us a stage of language corresponding to a stage in the history of the human mind in which all sensible objects were regarded as instinct with a conscious life. The varying phases of that life were therefore described as truthfully as they described their own feelings or sufferings; and lienee every phase became a picture. But so long as the conditions of their life remained unchanged, they knew perfectly what the picture meant, and ran no risk of confusing one with another. Thus they had but to describe the things which they saw, felt, or heard, in order to keep up an inexhaustible store of phrases faithfully describing the facts of the world from their point of view. This language was indeed the result of an observation not less keen than that by which the inductive philosopher extorts the secrets of the natural world. Nor was its range much narrower. Each object received its own measure of attention, and no one phenomenon was so treated as to leave no room for others in their turn. They could not fail to note the changes of days and years, of growth and decay, of calm and storm ; but the objects which so changed were to them living things, and the rising and setting of the sun, the return of winter and summer, became a drama in which the act</rs were their enemies or their f riends.

“ That this is a strict statement of facts in the history of the human mind, philology alone would abundantly prove ; but not a few of these phrases have eome down to us in their earliest form, and point to the long-buried stratum of language of which they are the fragments. These relics exhibit in their germs the myths which afterwards became the legends of gods and heroes with human forms, and furnished the groundwork of the epic poems, whether oj~ the eastern or the western world.

“ The mythical or mythmaking language of mankind had no partialities; and if the career of the Sun occupies a large extent of the horizon, we cannot fairly simulate ignorance of the cause. Men so placed would not fail to put into words the thoughts or emotions roused in them by the varying phases of that mighty world on which we, not less than they, feel that our life depends, although we may know something more of its nature.

“Thus grew up a multitude of expressions which described the sun as the child of the night, as the destroyer of the darkness, as the lover of the dawn and the dew—of phrases which would go on to speak of him as killing the dew with his spears, and of forsaking the dawn as ho rose in the heaven. The feeling that the fruits of the earth were called forth by his warmth would find utterance in words which spoke of him as the friend and the benefactor of man; while the constant recurrence of his work would lead them to describe him as a being constrained to toil for others, as doomed to travel over many lands, and as finding everywhere things on which he could bestow his love or which he might destroy by his power. His journey, again, might be across cloudless skies, or amid alternations of storm and calm ; his light might break fitfully through the clouds, or be hidden for many a weary hour, to burst forth at last with dazzling splendor as he sank down in the western sky. Ho would thus be described as facing many dangers and many enemies, none of whom, however, may arrest his course ; as sullen, or capricious, or resentful; as grieving for the loss of the dawn whom lie had loved, or as nursing his great wrath and vowing a pitiless vengeance. Then as the veil was rent at eventide, they would speak of the chief, who had long remained still, girding on his armor ; or of the wanderer throwing off his disguise, and seizing his bow or spear to smite his enemies ; of the invincible warrior whose face gleams with the flush of victory when the fight is over, as he greets the fair-haired Dawn who closes, as she had begun, the day. To the wealth of images thus lavished on the daily life and death of the Sun there would be no limit. lie was the child of the morning, or her husband, or her destroyer; he forsook her and he returned to her, either in calm serenity or only to sink presently in deeper gloom.

“ So with other sights and sounds. The darkness of night brought with it a feeling of vague horror and dread ; the return of daylight cheered them with a sense of unspeakable gladness; and thus the

Sun who scattered the black shade of night would be the mighty champion doing battle with the biting snake which lurked in its dreary hiding-place. But as the Sun accomplishes his journey day by day through the heaven, the character of the seasons is changed. The buds and blossoms of spring-time expand in the flowers and fruits of summer, and the leaves fall and wither on the approach of winter. Thus the daughter of the earth would be spoken of as dying or as dead, as severed from her mother for five or six weary months, not to be restored to her again until the time for her return from the dark land should once more arrive. But as no other power than that of the Sun can recall vegetation to life, this child of the earth would be represented as buried in a sleep from which the touch of the Sun alone could arouse her, when he slays the frost and cold which lie like snakes around he.1 motionless form.

“ That thesephrases would furnish the germs <>/ myths or legends teeming with human feeling, as soon as the meaning of the phrases were in part or wholly forgotten, was as inevitable as that in the infancy of our race men should attribute to all sensible objects the same hind of life which they were conscious of possessing themselves.’'

Let us compare the history of the Saviour which we have already seen, with that of the Sun, as it is found in the Vedas.

We can follow in the Vedic hymns, step by step, the development which changes the Sun from a mere luminary into a “ Creator,” “ Preserver,” “ Ruler” and “ Rewarder of the World”—in fact, into a Divine or Supreme Being.

The first step leads us from the mere light of the Sun to that light which in the morning wakes man from sleep, and seems to give new life, not only to man, but to the whole of nature. He who wakes us in the morning, who recalls all nature to new life, is soon called “ The Civer of Daily Life.”

Secondly, by another and bolder step, the Giver of Daily Light and Life becomes the giver of light and life in general. lie who brings light and life to-day, is the same who brought light and life on the first of days. As light is the beginning of the day, so light was the beginning of creation, and the Sun, from being a mere light- bringer or life-giver, becomes a Creator, and, if a Creator, then soon also a Bulcr of the World.

Thirdly, as driving away the dreaded darkness of the night, and likewise as fertilizing the earth, the Sun is conceived as a “ Defender” and kind '‘Protector” of all living things.

© ©

Fourthly, the Sun sees everything, both that which is good and that which is evil; and how natural therefore that tlie evil-doer should be told that the sun sees what no human eye may have seen, and that the innocent, when all other help fails him, should appeal to the sun to attest his guiltlessness!

Let us examine now, says Prof. Midler, from whose work we have quoted the above, a few passages (from the llij- Veda) illustrating every one of these perfectly natural transitions.

“In hymn vii. we find the Sail invoked as ' The P,"lector of everything that mores or stands, of alt that exists.”’

“ Frequent allusion is made to the Sun’s power of seeing everything. The stars llee before the all-seeing Sun, like thieves (R. V. vii.). lie secs the right ami the wrong among men (Ibid.), lie who looks upon the world, knows also all the thoughts in men (Ibid.).”

“As the Sun sees everything and knows everything, lie is asked to forget and forgive what he alone has seen and knows (It. V. iv.).”

“ The Sun is asked to drive away illness and bad dreams (It. V. x.).”

“ Having once, and more than once, been invoked as the life-bringer, the Sun is also called the breath or life of all that moves and rests (K. V. i.) ; and lastly, he becomes the maker of all things, by whom all the worlds have been brought together (It. V. x.), and . . . Lord of man and of all living creatures.”

“ He is the God among gods (It. V. i.) ; he is the divine leader of till the gods (It. V. viii.).”

?' He alone rules the w hole world (R. V. v.). “ The laws which he has established are linn (It. V. iv.), and the other gods not only praise him (R. V. vii.),

but have to follow him as their leader (It. V. v.).”1

That tlie history of Christ Jesus, the Christian Saviour,— “the true Light, which lighteth every man that cometh into the world,”[1247] [1248]

—     is simply the history of the Sun — the real Saviour of mankind

—     is demonstrated heyond a doubt from the following indisputable fticts :

1. The birth of Christ Jesus is said to have taken place at ear/.;/ dawn3 on the 25th day of December. Now, this is the Sun's birth- dag. At the commencement of the sun's apparent annual revolution round the earth, lie was said to have been born, and, on the first moment after midnight of the 24th of December, all the heathen nations of the earth, as if by common consent, celebrated the accouchement of the “Queen tf Heaven," of the “Celestial Virgin of the Sphere," and the birth of the god Sol. On that day the sun having fully entered the winter solstice, the Sign of the Virgin was rising on the eastern horizon. The woman’s symbol of this stellar sign was represented first by ears of corn, then with a newborn male child in her arms. Such was the picture of the Persian sphere cited by Aben-Ezra:

“ The division of the first decan of the Virgin represents a beautiful virgin with flowing hair, sitting in a chair, with two ears of corn in her hand, and suckling an infant called Iesos by some nations, and Christ in Greek.”[1249]

This denotes the Sun, which, at the moment of the winter solstice, precisely when the Persian magi drew the horoscope of the new year, was placed on the bosom of the Virgin, rising licliacally in tile eastern horizon. On this account lie was figured in their astronomical pictures under the form of a child suckled by a chaste virgin.[1250]

Thus we sec that Christ Jesus was born on the same day as Buddha, Mithras, Osiris, Horns, Hercules, Bacchus, Adonis and other person ifications of the Sun.[1251]

2. Ohrid Jesus was born of a Virgin. In this respect he is alsc the Sun, for 'tis the sun alone who can be born of an immaculate virgin, who conceived him without carnal intercourse, and who is still, after the birth of her child, a virgin.

This Virgin, of whom the Sun, the true “ Saviour of Mankind,” is born, is either the bright and beautiful Dawn,1 or the dark Earth? or Night." Hence we have, as we have already seen, the Virgin, or Virgo, as one of the signs of the zodiac.’

This Celestial Virgin was feigned to be a mother. She is represented in the Indian Zodiac of Sir William Joues, with ears of corn in one hand, and the lotus in the other. In Kircher’s Zodiac of Hermes, she has corn in both hands. In other planispheres of the Egyptian priests she carries ears of corn in one hand, and the infant Saviour Ilorus in the other. In Human Catholic countries, she is



 



fix the birth of the Lord Jesus Christ.” (Higgins : Anacalypsis,vol. i. p. 314, and Bonwick : Egyptian Belief, p. 147.)

” We have iu the first decade the Sign of the Virgin, following the most ancient tradition of the Persians, the Chaldeans, the Egyptians, Ilcrmes and ZEscnlapius, a young woman called in the Persian language, Seclinidos d* Darzama; in the Arabic, Aderenedesa—that is to say, a chaste, pure, immaculate virgin, suckling au infant, which some nations call Jesus {i. e., Saviour), but which wc in Greek call Christ." (Abulinazer.)

” In the first decade of the Virgin, rises a maid, called in Arabic, [1252] [1253] [1254] [1255] Aderenedesa,' that is :

‘ pure immaculate virgin,’ graceful in person, charming in countenance, modest in habit, with loosened hair, holding in her hands t'vo ears of wheat, sitting upon an embroidered throne, nursing a boy, and rightly feeding Mm in the place called Ilebraea. A boy, I say, names Iessus by certain nations, which signifies Issa, whom they also call Christ in Greek.” (Klrcher, (Edipus .Egyptians.)



generally represented with the child in one hand, and the lotus or lily in the other. In Yol. II. of Montfaueon’s work, she is represented as a female nursing a child, with ears of corn in her hand, and the legend iao. She is seated on clouds, a star is at her head. The reading of the Greek letters, from right to left, show this to be very ancient.

In the Yedic hymns Aditi, the Dawn, is called the ‘?'•Mother of the (toils." She is the mother with powerful, terrible, with royal sons." She is said to have given birth to the Sun.' “ As the Sun and all the solar deities rise from the east" says Prof. Max Muller, “ we can well understand how Aditi (the Dawn) came to bo called the ‘ Mother of the Bright Gods.’

The poets of the Yeda indulged freely in theogonic speculations without being frightened by any contradictions. They knew of Indra as the greatest of gods, they knew of Agni as the god of gods, they knew of Yanina as the ruler of all; but they were by no means startled at the idea that their Indra had a mother, or that Varnna was nursed in the lap of Aditi. All tins was true to nature ; for their god was the Sun, and the mother who bore and nursed him was the Dawn.[1256] [1257] [1258] [1259] [1260]

We find in the Vishnu Parana, that Dcvaki (the virgin mother of the Hindoo Saviour Crislma, whose history, as we have seen, corresponds in most every particular with that of Christ Jesus) is called Aditi' which, in the Pig- Veda, is the name for the Dawn. Thus we sec the legend is complete. Devaki is Aditi, Aditi is the Dawn, and the Dawn is the Yirgin Mother. “ The Saviour of Mankind ” who is born of her is the Sun, the Sun is Crishna, and Crislma is Christ.

In the Mahahharata, Crishna is also represented as the “’Son of Aditi.As the hour of his birth grew near, the mother became more beautiful, and her form more brilliant.6

Indra, the sun, who was worshiped in some parts of India as a Crucijied God, is also represented in the Vedic hymns as the Son of the Dawn. lie is said to have been born of Dahana, who is Daphne, a personification of the Dawn.7

The humanity of this solar god-man, this demiurge, is strongly



 



rose in the dawn of Devaki. to cause the lotus petal of the universe (Crishna) to expand. On the day of his birth the quarters of the hori* zon were irradiate with joy," &c.

5    Cox : Aryan Myths, vol. iii. pp. 105, and 130, vol. ii.

• Ibid. p. i33. See Legends iu Chap. XVI.

7 Fiske : Myths aud Mythmakers, p. 113.



insisted on in the Rig- Veda. He is the son of God, but also the son of Aditi. He is Purusha, the man, the male. Agn; is frequently called the “ Son of man.” It is expressly explained that the titles Agni, Indra, Mitra, &c., all refer to one Sun-god under “ many names.” And when we find the name of a mortal, Yama, who once lived upon earth, included among these names, the humanity of the demiurge becomes still more accentuated, and we get at the root idea.

Jfor us, the Egyptian Saviour, was the son of the virgin Isis. Now, this Isis, in Egyptian mythology, is the same as the virgin Devaki in Hindoo mythology. She is the Dawn.' Isis, as we have already seen, is represented suckling the infant Ilorus, and. in the words of Prof, ltenouf, we may say, “ in whose lap can the Sun be nursed more fitly than in that of the Dawn?”[1261] [1262]

Among the goddesses of Egypt, the highest was Neith, who reigned inseparably with Amun in the upper sphere. She was called “ Mother of the gods,” “Mother of the sun.” She was the feminine origin of all things, as Amun was the male origin. She held the same rank at Sais as Amun did at Thebes. Her temples there are said to have exceeded in colossal grandeur anything ever seen before. On one of these was the celebrated inscription thus deciphered by Champollion :

‘'I am all that has been, all that is, all that will be. No mortal has ever raised the veil that conceals me. My offspring is the Sun."

She was mother of the &m-god Ra, and, says Prof. Eenouf, “is commonly supposed to represent Ileaven; but some expressions which are hardly applicable to heaven, render it more probable that she is one of the many names of the Dawn?”

If we turn from Indian and Egyptian, to Grecian mythology, we shall also find that their Sun-gods and solar heroes are born of the same virgin mother. Theseus was said to have been born of Aithra, “ the pure air” and CEdipus of Iokaste, “ the violet light of morning.” Perseus was born of the virgin Danae, and was called the “ Son of the bright morning S' In 16, the mother of the “sacred bull,”6 the mother also of Hercules, we see the violet-tinted morning from which the sun is born ; all these gods and heroes being, like Christ Jesus, personifications of the Sun?



“ T1 ic Saviour of Mankind ” was also represented as being born of the “dusky mother," which accounts for many Pagan, and so- called Christian, goddesses being represented Hack.1 This is the dark night, who for many weary hours travails with the birth of her child. The Sun, which scatters the darkness, is also the child of the darkness, and so the phrase naturally went that he was horn of her. Of the two legends related in the poems afterwards combined in the “ Hymn to Apollo,” the former relates the birth of Apollo, the Sun, from Leto, the Darkness, which is called his mother.2 In this case, Leto would be personified as a “ black virgin,” either with or without the child in her arms.

The dark earth was also represented as being the mother of the god Sun, who apparently came out of, or was born of her, in the East,3 as Minos (the sun) was represented to have been bom of Ida (the earth).'

In Hindoo mythology, the Earth, under the name of Prithivi, receives a certain share of honors as one of the primitive goddesses of the Veda, being thought of as the “kind mother.” Moreover, various deities were regarded as the progeny resulting from the fancied union of the Earth with Dyaus (Heaven).'

Our Aryan forefathers looked up to the heavens and they gave it the name of Dyaus, from a root-word which means “to shine." And when, out of the forces and forms of nature, they afterwards fashioned other gods, this name of Dyaus became Dyaus pitar, the Heaven-father, or Lord of All; and in far later times, when the western Aryans had found their home in Europe, the Dyaus pitar of the central Asian land became the Zeupater of the Greeks, and the Jupiter of the Romans, and the first part of his name gave us the word Deity.

According to Egyptian mythology, Isis was also the Earth.* Again, from the union of Seb and Nut sprung the mild Osiris. Seb is the Earth, Nut is Heaven, and Osiris is the Sun.'

Tacitus, the Roman historian, speaking of the Germans in a. d. 98, says :

“ There is nothing in these several tribes that merit attention, except that they all agree in worshiping the goddess Earth, or as they call her, Herih, whom they consider as the common mother of all.”[1263]

These virgin mothers, and virgin goddesses of antiquity, were also, at times, personifications of the Moon, or of Nature.[1264] [1265]

Who is “ God the Father,” who overshadows the maiden ? The overshadowing of the maiden by “ God the Father,” whether he be called Zeus, Jupiter or Jehovah, is simply the Heaven, the Sky, the “ All-fatherlooking down upon with love, and overshadowing the maiden, the broad flushing light of Dawn, or the Earth. From this union the Sun is born without any carnal intercourse. The mother is yet a virgin. This is illustrated in Hindoo mythology by the union of Pritrivi, “Mother Earth” with Dyaus, “Heaven.” Various deities were regarded as their progeny.[1266] [1267] [1268] In the Vedic hymns the Sun—the Lord and Saviour, the Redeemer and Preserver of Mankind—is frequently called the “ Son of the Sky.”[1269]

According to Egyptian mythology, Seb (the Earth) is overshadowed by Nut {Heaven), the result of this union being the beneficent Lord and Saviour, Osiris.[1270] The same thing is to be found in ancient Grecian mythology. Zeus or Jupiter is the Sky," and Danae, Leto, lokaste, Io and others, are the Dawn, or the violet light of morning.''



 



in the Chinese classics for the Supreme Power, ruling and governing all the affairs of men with an omnipotent and omniscient righteousness and goodness.” (James Leggc.)

In one of the Chinese sacred hooks—the Shu-king—Heaven awl Earth are cal led “ Father and Mother of all things.” Heaven being the Father, and Earth the Mother. (Taylor: Primitive Culture, pp. 294-29(1.)

The “God the Father” of the Indians is Dyaus, that is, the Sky. (Williams’ Hinduism, p. 24.)

Ormuzd, the god of the ancient Persians, was a personification of the sky. nerodotns, speaking of the Persians, says: “ They are accustomed to ascend the highest part of the mountains, and offer sacrifice to Jupiter (Ormuzd), and they call the whole circle cf the heavens by the name of Jupiter.'1'1 (Herodotus, book 1, ch. 131.)

In Greek iconography Zeus is the Heaven. As Cicero says : “ The refulgent Heaven above is that which all men call, unanimously, Jove.”

The Christian God supreme of the nineteenth century is still Dyaus Pilar, the “ Heavenly Father.”

8 Williams’ Hinduism, p. 24,

4 Muller ; Origin of Religions, pp. 261, 290.

*    Renouf: Hibbert Lectures, pp. 110, 111.

6     See Note 2.

*  See Cox; Tales of Ancient Greece, pp. xxxl. and 82, and Aryan Mythology, vol. i. p. 229.



“ The Sky appeared to men (says Plutarch), to perform the functions of a Father, as the Earth those of a Mother. The sky was the father, for it cast seed into the bosom of the earth, which in receiving them became fruitful, and brought forth, aud was the mother.”1

This union lias been sung in the following verses by Virgil:

“ Turn pater omnipotcns fecundis imbribis sot her Conjugis in grcnium loetae descendit.”           (Geor. ii.)

The Phenician theogony is founded on the same principles. Ileaven and Earth (called Quran os and Ghe) are at the head of a genealogy of aeons, whose adventures are conceived in the mythological style of these physical allegorists.’

In the Samothracian mysteries, which seem to have been the most anciently established ceremonies of the kind in Europe, the Ileaven and the Earth were worshiped as a male and female divinity, and as the parents of all things'

The Supreme God (the Alfader), of the ancient Scandinavians was Odin, a personification of the Heavens. The principal goddess among them was Erigga, a personification of the Earth. It was the opinion among these people that this Supreme Being or Celestial God had united with the Earth (Erigga) to produce “ Bal- dur the Good” (the Sun), who corresponds to the Apollo of the Greeks and Romans, and the Osiris of the Egyptians.4

Xiuletl, in the Mexican language, signifies Blue, and hence was a name which the Mexican gave to Ileaven, from which Xiuleti- cvtli is derived, an epithet signifying “ the God of Heaven,” which they bestowed upon Tezcatlipoca, who was the “ Lord of All,” the “ Supreme God.” He it was who overshadowed the Virgin of Tula, Chimelmau, who begat the Saviour Quetzalcoatle (the Sun).

3.    Ills birth was foretold by a star. This is the bright morning star—

“ Fairest of stars, last in the train of Night,

If better, thou belongst not to the Dawn,

Sure pledge of day, that crown’st the smiling mom With thy bright circlet ” —

which heralds the birth of the god Sol, the benificent Saviour.

A glance at a geography of the heavens will show the “chaste, pure, immaculate Virgin, suckling an infant,” preceded by a



 



Occanus, Hyperon, Iapetne, Cronos, and other gods.” (Phallic Worship, p. 2G.)

• Squire : Serpent Symbol, p. 64.

4 See Mallet's Northern Antiquities, pp. 80, 93, 94, 406, 510, 611.



Star, which rises immediately preceding the Virgin and her child. This can truly be called “ his Star,” which informed the “ Wise Men,” the “ Magi ” — Astrologers and Sun-worshipers—and “ the shepherds who watched their flocks by night” that the Saviour of Mankind was about to be born.

4.     The Heavenly Host sang praises. All nature smiles at the birth of the Heavenly Being. u To him all angels cry aloud, the heavens, and all the powers therein.” “ Glory to God in the highest, and on earth peace, good will towards men.” “ The quarters of the horizon are irradiate with joy, as if moonlight was diffused over the whole earth.” “ The spirits and nymphs of heaven dance and sing.” “ Caressing breezes blow, and a marvelous light is produced.” For the Lord and Saviour is bom, “ to give joy and peace to men and Devas, to shed light in the dark places, and to give sight to the blind.”1

5.      lie was visited Ity the Magi. This is very natural, for the Magi were Sun-worshipers, and at early dawn on the 25th of Dec- ceinber, the astrologers of the Arabs, Chaldeans, and other Oriental nations, greeted the infant Saviour with gold, frankincense and myrrh. They started to salute their God long before the rising of the Sun, and having ascended a high mountain, they waited anxiously for his birth, facing the East, and there hailed his first rays with incense and prayer.[1271] The shepherds also, who remained in the open air watching their flocks by night, were in the habit of prostrating themselves, and paying homage to their god, the Sun. And, like the poet of the Veda, they said :

“ Will the powers of darkness be conquered by the god of light t "

And when the Sun rose, they wondered how, just born, he was so mighty. They greeted him:

“Hail, Orient Conqueror of Gloomy Night.”

And the human eye felt that it could not bear the brilliant majesty of him whom they called, “ The Life, the Breath, the Brilliant Lord and Father.” And they said :

“ Let us worship again the Child of Heaven, the Son of Strength, Arusha, the Bright Light of the Sacrifice.” “ He rises as a mighty flame, he stretches out his wide arms, he is even like the wind.1’ “ Ilis light is powerful, and his (virgin) mother, the Dawn, gives him the best share, the first worship among men,”[1272] [1273]

6.      lie ious born in a Cave. In this respect also, the history of



Christ Jesus corresponds with that of other Sun-gods and Saviours, for they are nearly all represented as being horn in a cave or dungeon. This is the dark abode from which the wandering Sun starts in the morning.[1274] As the Dawn springs fully armed from the forehead of the cloven Sky, so the eye first discerns the blue of heaven, as the first faint arch of light is seen in the East. This arch is the cave in which the infant is nourished until he reaches his full strength—-in other words, until the day is fully come.

As the hour of his birth drew near, the mother became more beautiful, her form more brilliant, while the dungeon was tilled with a heavenly light as when Zeus came to Danae in a golden shower.[1275]

At length the child is born, and a halo of serene light encircles his cradle, just as the Sun appears at early dawn in the East, in all its splendor. His presence reveals itself there, in the dark cave, by his first rays, which brightens the countenances of his mother and others who are present at his birth.'

G. lie was ordered to be put to death. All the Sun-gods are fated to bring ruin upon their parents or the reigning monarch.' For this reason, they attempt to prevent his birth, and failing in this, seek to destroy him when born. Who is the dark and wicked lvansa, or his counterpart Ilcrod? He is Night, who reigns supreme, but who must lose his power when the yoimg prince of glory, the Invincible, is born.

The Sun scatters the Darkness / and so the phrase went that the child was to be the destroyer of the reigning monarch, or his parent, Night/ and oracles, and magi, it was said, warned the latter of the doom which would overtake him. The newly-born babe is therefore ordered to be put to death by the sword, or exposed on the bare hillside, as the Sun seems to rest on the Earth (Ida) at its rising.'



 



•“The exposure of the child in infancy represents the long rays of the morning sun resting on the hill-side.” (Fiske: Myths and Mythmnkers, p. 108.)

The Sun-hero Paris is exposed on the slopes of Ida, Oidipous on the slopes of Kithairon, and dEsculapitis on that of the mountain of Myitles. This is the rays of the newly-born sun resting on the mountain-side. (Cox : Aryan Myths, vol. i. pp. 04 and 80.)

In Sanscrit Ida is the Earth, mid so we have the mythical phrase, the Sun at its birth *a exposed on Ida—the hill-side. The light of the sun must rest on the hill-side long before it reaches the dells beneath. (See Cox: to). i. p. 221, and Fiske : p. 114.)



In oriental mythology, the destroying principle is generally represented as a serpent or dragon.[1276] [1277] Now, the position of the sphere on Christmas-day, the birthday of the Sun, shows the Serpent all but touching, and certainly aiming at the woman —-that is, the figure of the constellation Virgo — who suckles the child Iessus in her arms. Thus we have it illustrated in the story of the snake who was sent to kill Hercules, when an infant in his cradle ;a also in the story of Typhon, who sought the life of the infant Saviour Horns. Again, it is illustrated in the story of the virgin mother Astrea, with her babe beset by Orion, and of Latona, the mother of Apollo, when pursued by the monster.[1278] [1279] And last, that of the virgin mother Mary, with her babe beset by Herod. But like Hercules, Horns, Apollo. Theseus, Romulus, Cyrus and other solar heroes, Christ Jesus has yet a long course before him. Like them, he grows up both wise and strong, and the ‘‘old Serpent” is discomfited by him, just as the sphynx and the dragon are put to flight by others.

7.    lie teas lenqded by the devil. The temptation by, and victory over the evil one, whether Mara or Satan, is the victory of the Sun over the clouds of storm and darkness." Growing up in obscurity, the day comes when he makes himself known, tries himself in his



 



warmth of the Father of Life, the Creator, the

Sun.

Bnddlia, the Lord and Saviour, was described as a superhuman organ of light, to whom a superhuman organ of darkness, Mara, the Evil Serpent, was opposed, lie, like Christ Jesus, resisted the temptations of this evil one, and is represented sitting on a serpent, as if its conqueror. (Sec Bunsen’s Angel-Messiah, p. 39.)

Crishna also overcame the evil one, and is represented “ bruising the head of the serpent,” and standing upon it. iSce vol. i. of Asiatic Researches, and vol. ii. of Higgins* Anacalypsis.)

In Egyptian Mythology, one of the names of the god-£>m was lid. He had an adversary who was called Apap, represented in the form of a serpent. (See Rollout's Hibbert Lectures, p. 109.)

llorus, the Egyptian incarnate god, the Mediator, Redeemer and Saviour, is represented in Egyptian art us overcoming the Evil Serpent, and standing triumphantly upon him, (See Bomvick’s Egyptian Belief, p. 158, and Monumental Christianity, p. 402.)

Osiris, Ormuzd, Mithras, Apollo, Bacchus, Ilercules, Indra, CEdipus, Quetzalcoatle, and many other Sun-gods, overcame the Evil One, and are represented in the above described manner. (See Cox's Tales of Ancient Greece, p. xxvii. and Aryan Mythology, vol. ii. p. 129. Barhig-Gonld's Curious Myths, p. S56. Bul- fiinch's Age of Fable, p. 34. Bunsen's Angel- Messiah, p. x,, and KingsborouglTs Mexican Antiquities, vol. vi. p. 17G.)



first battles with his gloomy foes, and shines without a rival. lie is rife for his destined mission, but is met by the demon of storm, who runs to dispute with him in the duel of the storm. In this struggle against darkness the beneficent hero remains the conqueror, the gloomy army of Mara, or Satan, broken and rent, is scattered ; the Apearas, daughters of the demon, the last light vapors which float in the heaven, try in vain to clasp and retain the vanquisher; he disengages himself from their embraces, repulses them; they writhe, lose their form, and vanish.

Free from every obstacle, and from every adversary, he sets in motion across space his disk with a thousand rays, having avenged the attempts of his eternal foe. lie appears then in all his glory, and in his sovereign splendor; the god has attained the summit of his course, it is the moment of triumph.

8.    lie %oas put to death on the cross. The Sun has now reached his extreme Southern limit, his career is ended, and he is at last overcome by his enemies. The powers of darkness, and of winter, which had sought in vain to wound him, have at length won the victory. The bright Sun of summer is finally slain, crucified in the heavens, and pierced by the arrow, spear or thorn of winter.[1280] Before he dies, however, he sees all his disciples — his retinue of light, and the twelve hours of the day, or the twelve months of the year — disappear in the sanguinary melee of the clouds of the evening

Throughout the tale, the Sun-god was but fulfilling his doom. These things must be. The suffering of a violent death was a necessary part of the mythos; and, when his hour had come, lie must meet his doom, as surely as the Sun, once risen, must go across the sky, and then sink down into his bed beneath the earth or sea. It was an iron fate from which there was no escaping.

Crishna, the crucified Saviour of the Hindoos, is a personification of the Sun crucified in the heavens. One of the names of the Sun in the Vedie hymns is Vishnu* and Orishna is Vishnu in human form.1



 



of Mclengros dying as the torch of doom is burnt out, of Buldur, the brave and pure.smitum by the fatal mistletoe, and of Crishna and others being crucified.

In Egyptian mythology, Sot, the destroyer, triumphs in the HVsf. lie is the personification of Darkness and Water, and the Sun-god whom lie puts to death, is Ilorus the Saviour. (See Renouf’s Ilibbert Lectures, pp. 112-115.)

a “ In the liig- Veda the god TIshnu is often named as a maniflestation of the Solar energy, or rather as a form of the Sun.” (Indian Wisdom, p. 332.)

•Crishna says: “I am Vishnu, Brahma,



In the hymns of the Rig-Veda the Sun is spoken of as “ stretch iny out his arms’' in the heavens, “ to bless the world, and to rescue it from the terror of darkness.''

India, the crucified Saviour worshiped in Nepal and Tibet,1 is identical with Crislma. the Sun.3

The principal Phenician deity, El, which, says Parkhnrst, in his Hebrew Lexicon, “was the very name the heathens gave to their god Sol, their Lord or Ruler of the Hosts of Heaven,” was called •'The Preserver (or Saviour) of the World,” for the benefit of which he offered a mystical sacrifice

The crucified Iao (“Divine Love” personified) is the crucified Adonis, the Sun. The Lord and Saviour Adonis was called lao.*

Osiris, the Egyptian Saviour, was crucified in the heavens. To the Egyptian the cross was the symbol of immortality, an emblem of the Sun, and the god himself was erucified to the tree, which denoted his fructifying power.1

llorus was also crucified in the heavens. He was represented, like Crislma and Christ Jesus, with outstretched arms in the vault

of heaven.'

The story of the crucifixion of Prometheus was allegorical, for Prometheus was only a title of the Sun, expressing providence or foresight, wherefore his being crucified in the extremities of the earth, signified originally no more than the restriction of the power of the Sun during the winter months.’

}ndra> and the source as well as the destruction of tilings, the creator and the annihilator of the whole aggregate of existences. (Cox : Aryan Mythology, vol. ii. p. 131.)

1 See Chap. XX.

8 Tndra, who was represented as a crucified god, is also the Sun. No sooner is he born than he speaks to his mother. Like Apollo and all other Sun-gods he has golden locks. and like them he is possessed of an inscrutable wisdom, lie is also born of a virgin—the Dawn. Crishna ami Indra are one. (See Cox : Aryan Mythology, vol. i. pp. 88 and 341; vol. ii. p. 131.)

3  Wake : Phallism, &c., p. 55.

4  See Cox : Aryan Mythology, vol. ii. p. 113.

3 Ibid. pp. 115 and 123.

? See Bonwick’s Egyptian Belief, p. 157.
 
’ Knight: Ancient Art and Mythology, p. 88.

A great number of the Solar heroes or Sun- gods are forced to endure being bound, which indicates the tied-up power of the sun in winter. (Goldzhier : Hebrew Mythology, p. 400.)

0 The Sun, ns climbingthe heights of heaven, is an arrogant being, given to making exorbitant claims, who must be bound to the fiery cross. “ The phrases which described the Snn as revolving daily on his four-spoked cjvss, or as doomed to sink in the sky when his orb had reached the zenith, would give rise to the stories of Jxion on Ills flaming wheel.” (Cox : Aryau Mythology, vol. ii. p. 27.)

3 *? So was Ixion bound on the fiery wheel, and the sons of men see the flaming spokes day by day as it whirls in the big:. neaven.'
 

\\ ho was I.rion, bound on the wheel l lie was none other than the god Sol, crucified in the heavens.” Whatever be the origin of the name, Irion is the "Sun of noondayerucified in the heavens, whose four-spoked wheel, in the words of Pindar, is seen whirling in the highest heaven.8


Tlie wheel upon which Ixion and criminals were said to have been extended was a cross, although the name of the thing was dissembled among Christians; it was a St. Andrew’s cross, of which two spokes confined the arms, and two the legs. (See Fig. No. 35.)

The allegorical tales of the triumphs and misfortunes of the N«m-gods of the ancient Greeks and Romans, signify the alternate exertion of the generative and destructive attributes.

Hercules is torn limb from limb : ami in this catastrophe we see the Hood red sunset which closes the career of Hercules.[1281] The Sun-god cannot rise to the life of the blessed gods until he has been slain. The morning cannot come until the Eds who closed the previous day has faded away and died in the black abyss of night.

Achilleus and Melea<jros represent alike the short-limi San, whose course is one of toil for others, ending in an early death, after a series of wonderful victories alternating with periods of darkness and gloom.1

In the tales of the Trojan war, it is related of Achilleus that he expires at the Skaian, or western gates of the evening. lie is slain by Paris, who here appears as the Pani, or dark power, who blots out the light of the Sun from the heaven.1

We have also the story ol Adorns, born of a virgin, and known in the countries where he was worshiped as •• The Saviour of Mankind,’’ killed by the wild hoar, afterwards "rose from the dead, and ascended into heaven.’’ This Adonis, Adonai—in Hebrew “ My Lord ”—is simply the Sun. lie is crucified in the heavens, put to death bv the wild boar, i.e., Winter. " Pabylon called Tvphon or Winter the hour ; they said he killed Adonis or the fertile Sun." '

The Crucified Dove worshiped by the ancients, was uuie other than the crucified Sun. Adonis was called the Dove. At the ceremonies in honor of his resurrection from the dead, the devotees said, "Hail to the Dove! the Restorer of Light.” 1 Fig. No. 35 is the " Crucified Dove ’’ as described by Pindar, the great lyric poet of Greece, born about 522 n. c.





 



the stoutest champions of Homeric unity.*1 (Rev. G. \V. Cox.)

4 See Muller's Science of Religion, p. 186.

6     See Calmet's Fragments, vol. ii. pp. 21, 22.



“We read in Pindar, (says the author of a learned workentitlel “Nimrod,”) of the venerable bird lynx bound to the wheel, and of the pretended punishment of Ixion. But this rotation was really no punishment, being, as Pindar saith, voluntary, and prepared by himself and/or himself; or if it was, it was appointed in derision of his false pretensions, whereby he gave himself out as the crucified spirit of the world.” “ The four spokes represent St. Andrew’s cross, adapted to the four limbs extended, and furnish perhaps the oldest profane allusion to the crucilixion. The same cross of St. Andrew was the Taw, which Ezekiel commands them to mark upon the foreheads of the faithful, as appears from all Israelilish coins whereon that letter is engraved. The same idea was familiar to Lucian, who calls T the letter of crucifixion. Certainly, the veneration for the cross is very ancient. lynx, the bird of Mautic inspiration, bound to the fourlegged wheel, gives the notion of Ditine Love crucified. The wheel denotes the world, of which she is the spirit, and the cross the sacrifice made for that world.”[1282] [1283]

This “ Divine Love," of whom Nimrod speaks, was “The First- begotten Son ” of the Platonists. The crucifixion of “Divine Love'’’ is often found among the Greeks. Ionali or Juno, according to the Iliad, was bound with fetters, and suspended in space, between heaven and earth. Ixion, Prometheus, Apollo of Miletus, (anciently the greatest and most flourishing city of Ionia, in Asia Minor), were all crucified.’

Semi-Rainis was both a queen of unrivaled celebrity, and also a goddess, worshiped under the form of a Dove. Her name signifies the, Supreme Dove. She is said to have been slain by the last survivor of her sons, while others say, she flew awaj' as a bird—a Dove. In both Grecian and Hindoo histories this mystical queen Scmiramis is said to have fought a battle on the banks of the Indus, with a king called Staurobates, in which she was defeated, and from which she flew away in the form of a Dove. Of this Nimrod says :

“ The name Staurobates, the king by whom Semiramis was finally overpowered, alluded to the cross on which she perished,” and that, "the crucifixion was made into a glorious mystery by her infatuated adorers.”[1284]

Here again we have the crucified Dove, the Sun, for it is well known that the ancients personified the Sun female as well as male.

We have also the fable of the Crncified Rose, illustrated in the jewel of the Dosicrucians. The jewel of the Rosicrncians is formed



 



8 These words aiiplyto Christ Jesus, as well as Scnrramis, aecoiding to the Christian Father Ignatius. In his Epistle to the Church at Ephesus, he says: “ Now the virginity of Mary, and he who was born of her, was kept in secret from the prince of this world, as was also the death of our Lord : thiee o the mysteries the most sixiken of throughout the world, yet don* in secret by God



a Ibid.
 
of a transparent red stone, with a red cross on one side, and a rec rose on the other—thus it is a crucified rose. “ The Rossi, oi Rosy-crucians’ idea concerning this emblematic red cross,” says Hargrave Jennings, in his History of the Rosicrucians, “ probably came from the fable of Adonis—who was the Sun whom we have so often seen crucified—being changed into a red rose by Venus.”[1285]

The emblem of the Templars is a red rose on across. “When it can be done, it is surrounded with a glory, and placed on a calvary (Fig. Xo. 30). This is the Xaurutz, Matsu-, or Rose of Isuren, of Tamul, or Sharon, or the Water Rose, the Lily Padma, Pena, Lotus, crucified in the heavens for the salvation of man?

Christ Jesus was called the Rose—the Rose of Sharon—of Isuren. lie was the renewed incarnation of Divine Wisdom. lie was the son of Maia or Maria. He was the Rose of Sharon and the Lily of the Valley, which bloweth in the month of his mother Maia. Thus, when the angel Gabriel gives the salutation to the Virgin, he presents her with the lotus or lily; as may be seen in hundreds of old pictures in Italy. We see therefore that Adonis,

“ the Lord,” “ the Virgin-born,” “ the Crucified,” “ the Resurrected Dove,” “ the Restorer of Light,” is one and the same with the “ Rose of Sharon,” the crucified Christ Jesus.

Plato (429 b. c.) in his Pimceus, philosophizing about the Son of God, says:

“ The next power to the Supreme God was decussated or figured in the shape of a cross on the universe. ”

This brings to recollection tlie doctrine of certain so-called Chris- tian heretics, who maintained that Christ Jesus was crucified in the heavens.

The Chrestos was the Logos, the Sun was the manifestation of the Logos or Wisdom to men ; or, as it was held by some, it was his peculiar habitation. The Sun being crucified at the time of the winter solstice was represented by the young man slaying the Dull (an emblem of the Sun) in the Mitliraie ceremonies, and the slain lamb at the foot of the cross in the Christian ceremonies. The direst was the Logos, or Divine Wisdom, or a portion of divine
wisdom incarnate; in this sense he is really the Sun or the solai power incarnate, and to him everything applicable to the Sun will apply.

Fig. No. 37, taken from Mr. Lundy’s £< Monumental Christianity,” is evidently a representation of the Christian Saviour crucified in the heavens. Mr.Lundy calls it “Crucifixion in Space,” and believes that it was intended for the Hindoo Saviour Crishna, who is also represented crucified in space (See Fig. No. 8, Ch. XX.). This

(Fig. 37) is exactly in the form of a Homisli crucifix, bid not fixed to a piece of wood, though the legs and feet are put together in the usual way. There is a glory over it, coming from, above, not shining from the figure, as is generally seen in a Homan crucifix. It has a pointed Parthian coronet instead of a crown of thorns. All the avatars, or incarnations of Vishnu, are painted with Ethiopian or Parthian coronets. For these reasons the Christian author will not own that it is a representation of the “ True Son of Justice,” for he was not crucified in space; but whether it was intended to represent Crislma, Wittoba, or Jesus,[1286] it tells a secret: it shows that some one u as represented crucified in the heavens, and undoubtedly has something to do with “ The next power to the Supreme’God,” who, according to Plato, “ was decussated or figured in the shape of a cross on the universe.’’'

Who was the crucified god whom the ancient liomans worshiped, and whom they, according to Justin Martyr, represented as a man on a cross ? Can we doubt, after what we have seen, that lie was this same crucified Sol, whose birthday they annually celebrated on the 25th of December ?

In the poetical tales of the ancient Scandinavians, the same legend is found. Frey, the Deity of the Sun, was fabled to have been killed, at the time of the winter solstice, by the same boar who put the god Adonis to death, therefore a boar was annually offered
to him at the great feast of Yule.[1287] “ Baldur the Good,” son of the supreme god Odin, and the virgin-goddess Frigga, was also put to death by the sharp thorn of winter.

The ancient Mexican crucified Saviour, Quctzalcoatle, another personification of the Sun, was sometimes represented as crucified in space, in the heavens, in a circle of nineteen figures, the number of the metonio cycle. A serpent (the emblem of evil, darkness, and winter) is depriving him of the organs of generation.1

We have seen in Chapter XXXIII. that Christ Jesus, and many of the heathen saviours, healers, and preserving gods, were represented in the form of a Serpent. This is owing to the fact that, in one of its attributes, the Serpent was an emblem of the Sun. It may, at first, appear strange that the Serpent should he an emblem of evil, and yet also an emblem of the beuelicent divinity ; but, as Prof. Iienouf remarks, in his Hihbert Lectures, “ The moment we understand the nature of a myth, all impossibilities, contradictions, and immoralities disappear.” The serpent is an emblem of evil when represented with his deadly stiny; he is the emblem of eternity when represented casting off his shin;’ and an emblem of the Sun when represented with his tail in his mouth, thus forming a circle.* Thus there came to be, not only good, but also bad, serpents, both of which arc referred to in the narrative of the Hebrew exodus, but still more clearly in the struggle between the good and the bad serpents of Persian mythology, which symbolized Ormuzd, or ilithra, and the evil spirit Ahriuiand

As the Dove and the Pose, emblems of the Sun, were represented on the cross, so was the Serpent.’ The famous “ Brazen Serpent,” said to have been "set up " by Moses in the wilderness, is called in the Targum (the general term for the Aramaic versions of the Old



 



calendar stone is entwined by serpents bearing human heads in their distended jaws.”

“The annual passage of the Sun, tlnough the signs of the zodiac, being in an oblique path, resembles, or at least the ancients thought so, the tortuous movements of the Serpent, and the facility possessed by this reptile of casting off his skin and producing out of itself a new covering every year, bore some analogy to the termination of the old year and the commencement of the now one. Accordingly. all the ancient spheres—the Persian, ludian. Egyptian. Barbaric, and Mexican— were surrounded by the figure of a serpent holding Us tail xn its mouth ” (Squire : Serpent Symbol, p. 249.)

3 Wake : Phallism, p. 12.

fl See Cox : Aryan Mytho., vol. ii. p. 128.



Testament) the Saviouk. It was probably a serpentine crucifix, as it is called a cross bjr Justin Martyr. The crucified serpent (Fig. No. 38) denoted the quiescent Phallos, or the Sun after it had lost its power. It is the Sun in winter, crucified on the tree, which denoted its fructifying power.' As Mr. Wake remarks, “There can be no doubt that both the Pillar (Phallus) and the Serpent were associated with many of the Sun-gods of antiquity.’”

This is seen in Fig. No. 39, taken from an ancient medal, which represents the serpent with rays of glory surrounding his head.

The Ophites, who venerated the serpent as an emblem of Christ

 
 i?«
 
 JP%;
 
c
 
 
 
 
 
 V
 
 <J®
 
Fi ff.3 6
 
 Tig. 39
 

 
 



 

Jesus, are said to have maintained that the serpent of Genesis— who brought wisdom into the world — was Christ Jesus. The brazen serpent was called the Word by the Chaldee paraphrast. The Word, or Logos, was Divine Wisdom, which was crucified; thus we have the cross, or Linga, or Phallus, with the serpent upon it. Besides considering the serpent as the emblem of Christ Jesus, or of the Logos, the Ophites are said to have revered it as the cause of all the arts of civilized life. In Chapter XII. we saw that several illustrious females were believed to have been selected and impregnated by the Holy Ghost. In some cases, a serpent was supposed to be the form which it assumed. This was the incarnation of the Logos.



 



death of Winter. In the brazen Serpent of the Pentateuch, the two emblems of the Cross and Serpent, tho q

[Prometheus]

CHAPTER XL.

CONCLUSION.

We now come to the last, but certainly not least, question to be answered; which is, what do we really know of the man Jesus of Nazareth ? How much of the Gospel narratives can we rely upon as fact ?

Jesus of Nazareth is so enveloped in the mists of the past, and his history so obscured by legend, that it may be compared to footprints in the sand. We know some one has been there, but as to what manner of man he in a}' have been, we certainly know little as fact. The Gospels, the only records we have of him,[1332] have been proven, over and over again, unhistorical and legendary; to state anything as positive about the man is nothing more nor less than assumption ; we can therefore conjecture only. Liberal writers philosophize and wax eloquent to little purpose, when, after demolishing the historical accuracy of the New Testament, they end their task by eulogizing the man Jesus, claiming for him the highest praise, and asserting that he was the best and grandest of our race ;a but this manner of reasoning (undoubtedly consoling to mway) facts do not warrant. We may consistently revere his name, and place it in the long list of the great and noble, the reformers and religious teachers of the past, all of whom have done their part in bringing about the freedom we now enjoy, but to go beyond this, is, to our thinking, unwarranted.

If the life of Jesus of Nazareth, as related in the books of the New Testament, be in part the story of a man who really lived and suffered, that story has been so interwoven with images borrowed



 



thought him, at moments, beside himself;” and that, “ his enemies declared him possessed by a devil,” says: ‘-The man here delineated merits a place at the summit of human grandeur.” “This is the Supreme man, a sublime personage;” “to call him divine is no exaggeration.” Other liberal writers have written ill the same strain.



from myths of a bygone age, as to conceal forever any fragments of history which may lie beneath them. Gautama Buddha was undoubtedly an historical personage, yet the Sun-god myth has been added to his history to such an extent that we really know nothing positive about him. Alexander the Great was an historical personage, yet his history is one mass of legends. So it is with Julius Cesar, Cyrus, King of Persia, and scores of others. “ The story of Cyrus' perils in infancy belongs to solar mythology as much as the stories of the magic slipper, of Charlemagne and Barbarossa. His grandfather, Astyages, is purely a mythical creation, his name being identical with that of the night demon, Azidaliaka, who appears in the Shah-Namch as the biting serpent.”

The actual Jesus is inaccessible to scientific research. Ilis image cannot be recovered. He left no memorial in writing of himself; his followers were illiterate; the mind of his age was confused. Paul received only traditions of him, how definite we have no means of knowing, apparently not significant enough to be treasured, nor consistent enough to oppose a harrier to his own speculations. As

H.      Ilenan says : “ The Christ who communicates private revelations to him w a phantom of his own making /” “it is himself he listens to, while fancying that he hears Jesus.”'

In studying the writings of the early advocates of Christianity, and Fathers of the Christian Church, where we would naturally look f jr the language that would indicate the real occurrence of the facts of the Gospel — if real occurrences they had ever been — we not only7 find no such language, but everywhere find every sort of sophistical ambages, rainblings from the subject, and evasions of the very business before them, as if on purpose to balk our research, and insult our skepticism. If we travel to the very sepulchre of Christ Jesus, it is only to discover that he was never there: history seeks evidence of his existence as a man, but finds no more trace of it than of the shadow that flits across the wall. “ The Star of Bethlehem ” shone not upon her path, and the order of the universe was suspended without her observation.

She asks, with the Magi of the East, “ Where is he that is horn King of the Jews t” and, like them, finds no solution of her inquiry, but the guidance that guides as well to one place as another; descriptions that apply to Aesculapius, Buddha and Crislma, as well



 



evolved from his own feeling and imagination, and taking on new powers aud attributes from year to year to suit each new emergency.” (John W. Chadwick.)



as to Jesus; prophecies, without evidence that they were ever prophesied ; miracles, which those who are said to have seen, are said also to have denied seeing; narratives without authorities, facts without dates, and records without names. In vain do the so-called disciples of Jesus point to the passages in Josephus and Tacitus in vain do they point to the spot on which he was crucified; to the fragments of the true cross, or the nails with which he was pierced, and to the tomb in which he was laid. Others have done as much for scores of mythological personages who never lived in the flesh. Did not Damis, the beloved disciple of Apollonius of Tyana, while on his way to India, see, on Mt. Caucasus, the identical chains with which Prometheus had been bound to the rocks? Did not the Scythians'[1333] [1334] [1335] [1336] say that Hercules had visited their country ? and did they not show the print of his foot upon a rock to substantiate their story V Was not his tomb to be seen at Cadiz, where his bones were shown V W as not the tomb of Bacchus to be seen in Greece V Was not the tomb of Apollo to be seen at Delphi ?* Was not the tomb of Achilles to be seen at Dodona, where Alexander the Great honored it by placing a crown upon it ?’ Was not the tomb of JEs- culapins to be seen in Arcadia, in a grove consecrated to him, near the river Lusins ?e Was not the tomb of Deucalion—lie who was saved from the Deluge—long pointed out near the sanctuary of Olympian Jove, in Athens?’ Was not the tomb of Osiris to be seen in Egypt, where, at stated seasons, the priests went in solemn procession, and covered it with flowers?10 Was not the tomb of Jonah—he who was “swallowed up by a big fish”—to lie seen at Nebi-Yunus, near Mosul ?" Are not the tombs of Adam, Eve, Cain, Abel, Seth, Abraham, and other Old Testament characters, to be seen even at the present day ?,a And did not the Emperor Constantine dedicate a beautiful church over the tomb of St. George, the warrior saint ?13 Of what value, then, is such evidence of the existence of such an individual as Jesus of Nazareth ? The fact is, “the records of his life are so very scanty, and these have been so shaped and colored and modified by the hands of ignorance and superstition





 



? See Dupuis, p. 204.

7 See Beil's Pantheon, vol. 1. p. 7. ® See Ibid. vol. i. p. 27.

® Ibid.
 
Ibid. vol. I. p. 2, and Bonwick, p. 155.

13      See Chambers, art. “Jonah,”

13 See Bible for Learners, vol. i. p. 152, and Goldzhier, p. 280,

*• See Curious Myths, p. 2G4.



and party prejudice and ecclesiastical purpose, that it is hard to be sure of the original outlines.”

In the first two centuries the professors of Christianity were divided into many sects, but these might be all resolved into two divisions—one consisting of Nazarenes, Ebionites, and orthodox ; the other of Gnostics, under which all the remaining sects arranged themselves. The former are supposed to have believed in .Jesus crucified, in the common, literal acceptation of the term ; the latter —believers in the Christ as an JEon—though they admitted the crucifixion, considered it to have been in some mystic way—perhaps what might bo called spiritual'iter, as it is called in the Revelation : but notwithstanding the different opinions they held, they all denied that the Christ did really die, in the literal acceptation of the term, on the cross.[1337] The Gnostic, or Oriental, Christians undoubtedly took their doctrine from the Indian crucifixion? (of which we have treated in Chapters XX. and XXXIX.), as well as many other tenets with which we have found the Christian Church deeply tainted. They held that:

“ To deliver the soul, a captive in darkness, the ' Prince of Lighi.,’ the ‘ Genius of the Sun,’ charged with the redemption of the intellectual world, of which the Sun ia the type, manifested itself among men ; that the light appeared in the darkness, but the darkness comprehended it not; that, in fact, light could not unite with darkness ; it put on only the appearance of the human body ; that at the crucifixion Christ Jesus only appeared to suffer. Ills person having disappeared, the bystanders saw in his place a cross of light, over which a celestial voice proclaimed these words ; ‘ The Cross of Light is called Logos, Christos, the Gate, the Joy.’ ”

Several of the texts of the Gospel histories were quoted with great plausibility by the Gnostics in support of their doctrine. The story of Jesus passing through the midst of the Jews when they were about to ctist him headlong from the brow of a hill (Luke iv. 2D, 30), and when they were going to stone him (John iii. 59; x. 31, 39), were examples not easily refuted.

The Mauiehean Christian Bishop Faustus expresses himself in the following manner:

“Do you receive the gospel ? (ask ye). Undoubtedly I do 1 Why' then,



 



he had little or no contact with their corporeal nature.” (A. Ueville : Uist. of the Dogma of the Deity of Jcsns.)

3 Epipbanius says that there were twenty heresies before Christ, and there cau be no doubt that there is much truth in the observation, for most of the rites and doctriucs of the Christians of all sects existed before the time of Jesus of Nazareth,



you also admit that Christ was born ? Not so ; for it by no means follows that in believing the gospel, I should therefore believe that Christ was born I Do you then think that he was of the Virgin Mary ? Manes hath said, ‘ Far be it that I should ever own that Our Lord Jesus Christ... etc.[1338] [1339]

Tortnlliaii’s manner of reasoning on the evidences of Christi- anitjT is also in the same vein, as we saw in our last chapter.“

Mr. King, speaking of the Gnostic Christians, says :

“ Their chief doctrines had been held for centuries before(their time)in many of the cities in Asia Minor. There, it is probable, they first came into existence as Mystic, upon the establishment of direct intercourse with India, under the Se- leueida; and Ptolemies. The college of Essenes and Megabym at Ephesus, the Orpldesoi Thrace, the Carets of Crete, are all merely branches of one antique and common religion, ami that originally Asiatic.''[1340] [1341]

These early Christian Mystics are alluded to in several instances in the INow Testament. For example :

“ Every spirit that eonfesseth that Jesus Christ is come in the flesh is of God ; and every spirit that eonfesseth not that Jesus Christ is come in the flesh is not of God.”1 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.”5

This is language that could not have been used, if the reality of Christ Jesus’ existence as a man could not have been denied, or, it would certainly seem, if the apostle himself had been able to give any evidence whatever of the claim.

The quarrels on this subject lasted for a long time among the early Christians. Hernias, speaking of this, says to the brethren:

" Take heed, my children, that your dissensions deprive you not of your lives. How will ye instruct the elect of God, when ye yourselves want correction ? Wherefore admonish one another, and be at peace among yourselves ; that I, standing before your father, may give an account of you unto the Lord.”5

.Ignatius, in his Epistle to the Smyrnaeans, says

“ Only in the name of Jesus Christ, I undergo all, to suffer together with him ; he who was made a perfect man strengthening me. Whom some, not knowing, do deny ; or rather have been denied by him, being the advocates of death, rather than of the truth. Whom neither the prophecies, nor the law of Moses, have persuaded ; nor the Gospel itself even to this day, nor the sufferings



 



itself a shameful thing—I maintain that the Son of God died: well, that is wholly credible because it is monstrously absurd. I maintain that after having been buried, he rose again: and that I take to be absolutely true, because it ivas manifestly impossible."

      King's Gnostics, p. 1.

      I. John, iv. 2, 3.

      II. John, 7.

      1st Book Hennas: Apoc , oh. ill.

      Chapter II.



of any one of us. For they think alto the tame thing of us ; for what docs a man profit me, if he shall praise me, and blaspheme my Lord; not confessing that he was truly made man t ”

In his Epistle to the Philadelphians he says :*

“I have heard of some who say, unless 1 find it written in the originals, I will not believe it to be written in the Gospel. And when 1 said, It is written, they answered what lay before them in their corrupted copies.”

Polycarp, in his Epistle to the Philippians, says

“ Whosoever does not confess that Jesus Christ is come in the flesh, he is Antichrist : and whosoever does not confess his sufferings upon the cross, is from the devil. And whosoever perverts the oracles of the Lord to his own lusts ; and says that there shall neither be any resurrection, nor judgment, he is the first-born of Satan.”

Ignatius says to the Magnesians :*

"Be not deceived with strange doctrines ; nor with old fables which are unprofitable. For if we still continue to live according to the Jewish law, we do confess ourselves not to have received grace. For even the most holy prophets lived according to Jesus Christ. . . . Wherefore if they who were brought up in these ancient laws came nevertheless to the newness of hope ; no longer observing Sabbaths, but keeping the Lord’s Day, in which also our life is sprung up by him, and through his death, whom yet some deny. By which mystery we have been brought to believe, and therefore wait that we may be found the disciples

of Jesus Christ, our only master........ These things, my beloved, I write

unto you, not that I know of any among you that be under this error ; but as one of the least among you, I am desirous to forewarn you that ye fall not into the snares of vain doctrine.”

After reading this we can say with tlpe writer of Timothy,* “ Without controversy, great is the mystery of godliness.”

Beside those who denied that Clirist Jesus had ever been manifest in the flesh, there were others who denied that he had been crucified.* This is seen from the words of Justin Martyr, in his Apology for the Christian Religion, written a. d. 141, where he says :

“ As to the objection to our Jesus’s being crucified, I say, suffering was common to all the Sons of Jove.”*

' Chapter II.                              a Chapter HL

, * chapter m.

* I. Timothy, ilL 16.

6 Ircnseus, speaking of them, says : u They hold that men ought not to confess him who was crucified, but him who came in the form of man, and teas supposed to be crucified, and was called JesQS.” (See Lordnerj vol. vliL p.
 
353.) They conld not conceive of “ the first* begotten Son of God beiug pat to death on a cross, and suffering like an ordinary being, so they thought Simon of Cyrene mast have been substituted for him, as the mm was substituted in the place of Isaac. (See Ibid, p. S57.)

• Apoi. 1, ch. Til.
 

This is as much as to say: “ You Pagans claim that your incarnate gods and Saviours suffered and died, then why should not w>e claim the same for our Saviour ? ”


1 Koran, eh. iv.

   Chapter XX.

   Chapter II.
 
The Koran, referring to the Jews, says :

“They liavo not believed in Jesus, and have spoken against Mary a grievous calumny, and have said : ‘ Yerily we have slain Christ Jesus, the son of Mary ’ (the apostle of God). Tel they slew him not, neither crucified, him, hut he was represented by one in his likeness. And verily they who disagreed concerning him wf in a doubt as to this matter, and had no sure knowledge thereof, but followed only uu uncertain opinion."'

This passage alone, from the Mohammedan Bible, is sufficient to show, if other evidence were wanting, that the early Christians “disagreed concerning him,” and that “ they had no sure knowledge thereof, but followed only an uncertain opinion.”

In the books which are now called Apocryphal, bnt which were the most quoted, and of equal authority with the others, arid which were voted not the word of God—for obvious reasons—and were therefore cast out of the canon, we lind many allusions to the strife among the early Christians. Bor instance; in the “First Epistle of Clement to the Corinthians,”3 we read as follows :

“ ‘Wherefore are there strifes, and anger, and divisions, and schisms, ana wars, among us ? . . . Why do we rend and tear in pieces the members of Christ, and raise seditions against our own body ? and are come to such a height of'madness, as to forget that we are members one of another.”

In his Epistle to the Trallians, Ignatius says :s

“I exhort you, or rather not I, but the love of Jesus Christ, that ye use none but Christian nourishment ; abstaining from pasture which is of another kind. I mean Heresy. For they that are heretics, confound together the doe- 1rine of Jesus Christ with their own poison ; whilst they seem worthy of belief.

.   . . Stop your cars, therefore, as often as any one shall speak contrary to

Jesus Christ, who was of the race of David, of the Virgin Mary. Who was truly bora, and did eat and drink; was traly persecuted under Pontius Pilate; was truly crucified and dead; both those in heaven aDd on earth, and under the earth, being spectators of it. . . . But if, as some who are atheists, that is to say, infidels, pretend, that he only seemed to suffer, why then am 1 bound ? Why do I desire to fight with beasts ? Therefore do I die in vain.”

We find St. Paul, the very first Apostle of the Gentiles, expressly avowing that he was made a minister of the gospel, which had already been preached to every creature under heaven,[1342] [1343] and preaching a God manifest in the flesh, who had been believed on in the world ' therefore, before the commencement of his ministry/ and who could not have been the man of Nazareth, who had certainly not been preached, at that time, nor generally believed on in the world, till ages after that time.* We find also that:


        This Paul owns himself a deacon, the lowest ecclesiastical grade of the Therapeutan church.

        The Gospel of which these Epistles speak, had been extensively preached and fully established before the time of Jesus, by the Therapeuts or Essenes, who believed in the doctrine of the Angel-Messiah, the ^Eon from heaven.’

Leo the Great, so-called (a. d. 440-4C1), writes thus:

" Let those who with impious murmurings find fault with the Divine dispensations, and who complain about the lateness of our Lord’s nativity, cease from their grievances, as if what was carried oat in later ages of the world, had not been impending in time past. .         .                                                     .

" What the Apostles preached, the prophets (in Israel) had announced before, and what has always been (universally) believed, cannot be said to have been fulfilled too late. By this delay of his work of salvation, the wisdom and love of God have only made us more fitted for bis call ; so that, what had been announced before by many Signs and Words and Mysteries during so many centuries. should not be doubtful or uncertain in the days of the gospel. .                        . God has not pro

vided for the interests of men by a new council or by a late compassion; but he had instituted from the beginning for all men, one and the same path of salvation."J

This is equivalent to saying that, “ God, in his ‘ late compassion,’ has sent his Son, Christ Jesus, to save us, therefore do not complain or ‘ murmur ’ about ‘ the lateness of his coming,’ for the Lord has already provided for those who preceded us; he has given them ‘(he same path of salvation? by sending to them, as lie has sent to us, a Redeemer and a Saviour.”

Justin Martyr, in his dialoguo with Typho,’ makes a similar confession (as we have already seen in our last chapter), wherein he says that there exists not a people, civilized or semi-civilized, who have not offered up prayers in tlio name of a crucified Saviour to the Father and Creator of all things.

Add to this medley the fact that St. Irenseus (a. d, 192), one of the most celebrated, most respected, and most quoted of the early Christian Fathers, tells us on the authority of his master, Polycarp, who had it from St. John himself, and from all the old people of Asia, that Jesus was not crucified at the time stated in the Gospels, but that he lived to be nearly fifty years old. The passage which, most fortunately, has escaped the destroyers of all such evidence, is to be found in Irenasus’ second book against heresies,* of which the following is a portion :



" As the chief part of thirty years belongs to youth, and every one will ecnfe:a him to he such tilt the fortieth year: but from the fortieth year to the fiftieth he declines into old age, which our Lord (Jesus) having attained he taught us the Gospel, and all the elders who, in Asia, assembled with John, the disciple of the Lord, testify ; and as John himself had taught them. And ho (John ?) remained with them till the time of Trajan. And some of them saw not only John but other Apostles, and heard the same thing from them, and bear the same testimony to this revelation

The escape of this passage from the destroyers can be accounted for only in the same way as the passage of Minucius Felix (quoted in Chapter XX.) concerning the Pagans worshiping a crucifix. These two passages escaped from among, probably, hundreds destroyed, of which wo know nothing, under the decrees of the emperors, yet remaining, by which they were ordered to be destroyed.

In John viii. 56, Jesus is made to say to the Jews: “Your father Abraham rejoiced to see my day: and he saw it and was glad.” Then said the Jews unto him: “Thou art not yet fifty years old, and hast thou seen Abraham ?”

If Jesus was then but about thirty years of age, the Jews would evidently have said : “ thou art not yet forty years old,” and would not have been likely to say: “ thou art not yet fifty years old,” unless he was past forty.

There was a tradition current among tne early Christians, that Annas was high-priest when Jesus was crucified. This is evident from the Acts' Now, Annas, or Ananias, was not hiyh-jpriest until about the year 4S a. d. therefore, if Jesus was crucified at that time he must have been about fifty years of age but, as we remarked elsewhere, there exists, outside of the New Testament, no evidence whatever, in book, inscription, or monument, that Jesus of Nazareth was cither scourged or crucified under Pontius Pilate. Josephus, Tacitus, Plinius, Philo, nor any of their contemporaries, ever refer to the fact of this crucifixion, or express any belief thereon.4 In the Talmud—the hook containing Jewish traditions —Jesus is not referred to as the “ crucified one,” but as the “ hanged one,”6 "while elsewhere it is narrated he was stoned to death; so that it is evident they were ignorant of the maimer of death which he suffered.'



 



* According to Dio Cassius, Plntarch, Strabo and others, there existed, in the time of Herod, among the Roman Syrian heathens, a widespread and deep sympathy for a “ Crucified Ki*ig of the Jezosfi’ This was the youngest Bon of Aristobul, 'the heroic Maccabee. In the year 43 b. c., we find this young man—Anti- gonus—in Palestine claiming the crown, Ids cause having been declared just by Julius Caesar. Allied with the PaTthians, he main*



In Sanhedr. 43 a, Jesus is said to have had five disciples, among whom were Mattheaus and Thaddeus. lie is called “ That Man,” “The Nnzarinc,” “The Fool,” and “ The Ilung.” Thus Aben Ezra says that Constantine put on his hdtarum “ a figure of the hung;” and, according to It. Becliai, the Christians were called ‘‘Worshipers of the Hung.”

Little is said about Jesus in the Ta'hiud, exet pt that he was a scholar of Joshua .lien 1‘eraohinh (who lived a century before tin- time assigned by the Christians lor the b.rtu of Jesus), aeeotupanicii liim into Egypt, there learned magic, and was a seducer of rim people, and was finally put to death by being stoned, and then hung as a blasphemer.

“ The conclusion is, that no clearly defined traces of the personal Jesus remain on the surface, or beneath the surface, of Christendom. The silence of Josephus anti other secular historians may be accounted for without falling back on a theory of hostility or contempt.[1344] [1345] The ChristAAca. cannot be spared from Christian development, but the personal Jesus, in some measure, can be.”

“The person of Jesus, though it may have been immense, is indistinct. That a great character was there may be conceded ; but precisely wherein the character was great, is left to our conjecture. Of the eminent persons who have swayed the spiritual destinies of mankind, none has more completely disappeared from the critical view. The ideal image which Christians have, for nearly two thousand years, worshiped under the name of Jesus, has no authentic, distinctly visible, counterpart in history.”

“ Ilis followers have gone on with the process of idealization, placing him higher and higher ; making his personal existence more and more essentia!; insisting more and more urgently on the necessity of private intercourse with him ; letting the Father subside into the background, as an ‘ effluence,’ and the Holy Ghost lapse from individual identity into impersonal influence, in order that he



 



tained himself in his royal position for six years against Herod and Mark Antony. At last, after n heroic life and reign, he fell in the hands of this Homan. “ Antoni/ now gave the kingdom to a certain Ilerod, and, having etretched Antigonus on a cross and scourged him. a thing never done before to any other king by the Homans, he put him io death," (Dio Cassius, book xlix. p. 405.)

The fact that all prominent historians of those days mention this extraordinary occurrence, and the manner they did it, show that *t was considered one of Mark Antony's worst



might be all in all as Regenerator and Saviour. From age to age the personal Jesns has been made the object of an extreme adoration, till no-w faith in the living Christ is the heart of the Gospel; philosophy, science, culture, humanity are thrust resolutely aside, and the great teachers of the age are extinguished in order that his light may shine."’ But, as Mr. Frothingham remarks, in “The Cradle of the Christ ” : “In the order of experience, historical and biographical truth is discovered by stripping oil layer after layer of exaggeration, and going back to the statements of contemporaries. As a rule, iigures are reduced, not enlarged, by criticism. The intlueuce of admiration is recognized as distorting and falsifying, while exalting. The process of legend-making begins immediately, goes on rapidly and with accelerating speed, and must be liberally allowed for by the seeker after truth. In scores of instances the historical individual turns out to bo very much smaller than he was painted by his terrified or loving worshipers. In no single case has it been established that he was greater, or as great. It is, no doubt, conceivable that such a case should occur, but it never has occurred, in known instances, and cannot be presumed to have occurred in any particular instance. The presumptions are against the correctness of the glorified image. The disposition to exaggerate is so much stronger than the disposition to underrate, that even really great men are placed higher than they belong of toner than lower. The historical method works backwards. Knowledge shrinks the man.”[1346]



 



sought solitude ; he spent hours and days in meditation and prayer, after the true manner of all accredited saints, and was soon repaid by the visits of angels. One of these came to him when he was but eighteen years old, and the house in which he was seemed filled with consuming fire. The presence—he styles it a personage—had a pace like lightning, and pro claimed himself to be an angel of the Lord lie vouchsafed to Smith a vast deal of highly important information of a celestial order. Ho told him that his (Smith’s) prayers had been heard, and his sins forgiven ; that the covenant which the Almighty had made with the old Jews was to be fulfilled ; that the introductory work for the second coming of Christ was now to begin ; that the hour for the preaching of the gospel in Its purity to all peoples was at hand, and that Smith was to be ail instrument in the hands of God, to further the divine purpose in the new dispensation. The eelestial stranger also furnished him with a sketch of the origin, progress, laws and civilization of the American aboriginals, and declared that the blessing of heaven bad finally beeu with-



As we are allowed to conjecture as to what is true iu the Gospel history, we shall now do so.

drawn from them. To Smith was communicated the momentous circumstance that certain plates containing tin abridgment of the records of the aboriginals mid ancieut prophets, who had lived on this continent, were hidden in a hill near Palmyra. The prophet was counseled to go there and look at them, and did eo. Not being holy enough to possess them as yet, he passed some months in spiritual probation, after which the records were put into his keeping. These had been prepared, it is claimed, by a prophet called Mormon, who had been ordained by God for the purpose, and to conceal them until he should produce them for the benefit of the faithful, and unite them with the Bible for the achievement of his will. They form the celebrated Book of Mormon—whence the name Mormon—and are esteemed by the Latter-Day Saints as of equal authority with the Old and New Testaments, and as an indispensable supplement thereto, because they include God’s disclosures to the Mormon world. These precious records were sealed up and deposited a.d. 430 in the place where Smith had viewed them by the direction of the angel.

The records were, it is held, in the reformed Egyptian tongue, and Smith translated them through the inspiration of the angel, and one Oliver Cowdrey wrote down the translation as reported by the God-possessed Joseph. This translation was published in 1830, and its divine origin was attested by a dozen persons—all relatives and friends of Smith. Only these have ever pretended to see the original plates, which have already become traditional. The plates have been frequently called for by skeptics, but all in vain. Naturally, warm controversy arose concerning the authenticity of the Book of Mormon, anddisbelievers have asserted that they have indubitable evidence that it is, with the exception of various unlettered interpolations, principally borrowed from a queer,
 
rhapsodical romance written by an eccentric ex-clcrgyman named Solomon Spalding.

Smith and his disciples were ridiculed and socially persecuted; but they seemed to be ardently earnest, and continued to preach their creed, which was to the effect that the millennium was at hand; that our aboriginals were to be converted, and that the New Jerusalem— the last residence and home of the saints—was to be near the centre of this continent. The Vermont prophet, Inter on, was repeatedly mobbed, even shot at. His narrow escapes were construed as interpositions of divine providence, but he displayed perfect coolness and intrepidity through all his trials. The Church of JesUB Christ of the Latter-Day Saints was first established in the spring of 1830 at Manchester, N. Y.; but it awoke such fierce opposition, particularly from the orthodox, many of them preachers, that Smith and his associates deemed it prudent to move farther west. They established themselves at Kirtland, 0„ and won there many converts. Hostility to them Btill continued, and grew so fierce that the body transferred itself to Missouri, and next to Illinois, settling in the latter state near the village of Commerce, which was renamed Nauvoo.

The Governor and Legislature of Illinois favored the Mormons, but the anti-Mormons made war on them in every way, and the custom of “ sealing wives,” which is yet mysterious to the Gentiles, caused serioiiB outbreaks, and resulted in tbe incarceration of the prophet and his brother Hiram at Carthage. Fearing that the two might be released by the authorities, a band of ruffians broke into the jail, in the summer of 1844, and murdered them in cold blood. This was most fortunate for the memory of Smith and for his doctrine?. It placed him in the light of a holy martyr, and lent to them a dignity and vitality they had never before enjoyed.
 

The death of Herod, which occurred a few years before the time assigned for the birth of Jesus, was followed by frightful social and political convulsions in Judea. For two or three years all the elements of disorder were abroad. Between pretenders to the vacant throne of Herod, and aspirants to the Messianic throne of David, Judea was torn and devastated. Revolt assumed the wildest form, the higher enthnsiasm of faith yielded to the lower fury of fanaticism; the celestial visions of a kingdom of heaven were completely banished by the smoke and flame of political hate. Claimant after claimant of the dangerous supremacy of the Messiah appeared, pitched a camp in the wilderness, raised the banner, gathered a



force, was attacked, defeated, banished or crucified / but the frenzy did not abate.

The popular aspect of the Messianic hope was political, not religious or moral. The name Messiah was synonymous with King of the Jews/ it suggested political designs and aspirations. The assumption of that character by any individual drew on him the vigilance of the police.


That Jesus of Nazareth assumed the character of “Messiah,” as did many before aud after him, and that his crucifixion[1347] was simply an act of the law on political grounds, just as it was in the case of other so-called Messiahs, we believe to be the truth of the matter.*

“ He is represented as being a native of Galilee, the insurgent district of the country/ nurtnred, if not born, in Nazareth, one of its chief cities; reared as a youth amid traditions of patriotic devotion, and amid scenes associated with heroic dreams and endeavors. The Galileans were restless, excitable people, beyond the reach of conventionalities, remote from the centre of power, ecclesiastical and secular, simple in their lives, bold of speech, independent in thought,





 



modes in which the Homans crucified their slaves and criminals. (See Chapter XX , on the Crucifixion of Jesos.)

     According to the Matthew and Mark narrators, Jesus1 head was anointed while sitting at table in the house of Simon the leper. Now, this practice was common among the kings of Israel. It was the sign and symbol of royalty. The word “ Messiah11 signifies the “ Anointed One,[1348] and none of the kings of Israel were styled the Messiah unless anointed. (See The Martyrdom of Jesns of Nazareth, p. 421



 



thoroughgoing in the sort of radicalism that is common among people who live ‘ out of the world,’ who have leisure to discuss the exciting topics of the day, but too little knowledge, culture, or sense of social responsibility to discuss them soundly. Their mental discontent and moral intractability were proverbial. They were belligerents. The Komans had more trouble with them than with the natives of any other province. The Messiahs all started oat from Galilee, and never failed to collect followers round their standard. The Galileans, more than others, lived in the anticipation of the Deliverer. The reference of the Messiah to Galilee is therefore already an indication of the character he is to assume.”

To show the state the country must have been in at that time, we will quote an incident or two from Josephus.

A religious enthusiast called the Samaritans together upon Mount Gerizim, and assured them that he would work a miracle. “ So they came thither armed, and thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba, they got the rest together of them, and desired to go up the mountain in a great multitude together: but Pilate prevented their going up, by seizing upon the roads by a great band of horsemen and footmen, who fell upon those who were gotten together in the village ; and when it came to an action, some of them they slew, and others of them they put to flight, and took a great many alive, the principal of whom, and also the most potent of those that lied away, Pilate ordered to be slain.”1

!STot long before this Pilate pillaged the temple treasury, and used the “ sacred money ” to bring a current of water to Jerusalem. The dews were displeased with this, “and many ten thousands of the people got together and made a clamor against him. Some of them used reproaches, and abused the man, as crowds of such people usually do. So he habited a great number of his soldiers in their habits, who carried daggers under their garments, and sent them to a place where they might surround them. So he bade the Jews himself go away; but they boldly casting reproaches upon him, he gave the soldiers that signal which had been beforehand agreed on ; who laid upon them with much greater blows than Pilate had commanded them, and equally punished those that were tumultuous, and those that were not; nor did they spare them in the least: and since the people were unarmed, and were caught by men prepared for what they were about, there were a great number of them slain by this means, and others ran away wounded. And thus an end was put to this sedition.”[1349]

It was such deeds as these, inflicted upon the Jews by their oppressors, that made them think of the promised Messiah who was to deliver them from bondage, and which made many zealous fanatics imagine themselves to be “ He who should come.”[1350] [1351]

There is reason to believe, as we have said, that Jesus of Nazareth assumed the title of “ Messiah.” His age was throbbing and bursting with suppressed energy. The pressure of the Homan Empire was required to keep it down. “ The Messianic hope had such vitality that it condensed into moments the moral result of ages. The common people were watching to see the heavens open, interpreted peals of thunder as angel voices, and saw divine potents in the flight of birds. Mothers dreamed their boys would be Messiah. The wildest preacher drew a crowd. The heart of the nation swelled big with the conviction that the hour of destiny was about to strike, that the kingdom of heaven was at hand. The crown was ready for any kingly head that might assume it

The actions of this man, throughout his public career, we believe to be those of a zealot whose zeal overrode considerations of wisdom ; in fact, a Galilean fanatic. Pilate condemns him reluctantly, feeling that he is a harmless visionary, but is obliged to condemn him as one of the many who persistently claimed to be the “ 1Messiah,” or “King of the Jews” an enemy of Caesar, an instrument against the empire, a pretender to the throne, a bold inciter to rebellion. The death he undergoes is the death of the traitor and mutineer,[1352] [1353] [1354] [1355] [1356] the death that was inflicted on many such claimants, the death that would have been decreed to Judas the Galilean,4 had he been captured, and that was inflicted on thousands of his deluded followers. It was the Romans, then, who crucified the man Jesus, and not the Jews.



 



of the teaching of the Rabbis, was the certain advent of a great national Deliverer—the Messiah. . . . The national mind had become so inflammable, by constant brooding on this one theme, that any bold spirit rising in revolt against the Homan power, could find an army Of fierce disciples who trusted that it should be he who would redeem Israel.'" (Geikie : The Life of Christ, vol. i. p. 79.)

< “ The penalty of crucifixion, according to Roman luw and custom, w as inflicted on slaves, and in the provinces on rebels only.'" (The Martyrdom of Jesus, p. 96.)

8 Judas, the Gaulonite or Galilean, as Josephus calls him, declared, when Cyrenlus came to tax the Jewish people, that “this taxation was no better than an introduction to



“In the Roman law the State is the main object, for which tho individual must live and die, with or against his will. In Jewish law, the person is made the main object, for which the State must live and die ; because the fundamental idea of the Roman law is power, and the fundamental idea of Jewish law is justice.”1 Therefore Cmapluts and his conspirators did not act from the Jewish standpoint. They represented Home, her principles, interest, and barbarous caprices.'' Not one point in the whole trial agrees with Jewish laws and custom.3 it is impossible to save it; it must be given up as a transparent and unskilled invention of a Gentile Christian, who knew nothing of Jewish law and custom, and was ignorant of the state of civilization in Palestine, in the time of J esus.

slavery,” and exhorted the nation to assert their liberty. IK* therefore prevailed upon Ins countrymen to revolt. (See Josephus : Antiq., b. xviii. ch. i. 1, and Wary of the Jews, b. ii. ch. viii. 1.)

i The Martyrdom of Jesus of Nazareth, p.

30.

* “ That the High Council did accuse Jesus, I suppose no one will doubt; and since they could neither wish or expect the lloman Governor to make himself judge of their sacred law, it becomes certain that their accusation was purely political, and took such a form as this :

* lie has accepted tumultuous shouts that he is the egitimate and predicted King of Israel, and tn this character has ridden into Jerusalem with the forms of state understood to be toyal and sacied ; with what purpose, we ask, if not to overturn our institutions, and your dominion r If Jesns spoke, at the crisis which Matthew represents, the viruleut speech attributed to him (Matt, xxiii.), we may well believe that this gave a new incentive to the rulers; for it is such is no government in Europe would over
 
look or forgive; but they are not likely to have expected Pilate to care for any conduct which might be called an ecclesiastical broil. The assumption of royalty was clearly the point of their attack. Even the mildest man among them may have thought his conduct dangerous and needing repression.” (Francis W. Newman, “What is Christianity without Christ ?”)

According to the Synoptic Gospels, Jesns was completely innocent of the charge which has sometimes been brought against him, that he wished to be considered as a God come down toearth. llis enemies certainly would not. have failed to make such a pretension the basis and tne continual theme of their accusations, if it had beeu possible to do eo. The two grounds upon which he was brought before the Sanhedrim were, first, the bold words he was sup- loosed to have sj>oken about the t< mple; and. secondly and chiefly, the fact that he claimed to be the Messiah, i. e., “ The King of the Jews." (Albert Reville : ** The Doctrine of the Dogma of the Deity of Jesns,” p. 7.)

1 See The Martyrdom of Jesue, p 30.
 

Jesus had been proclaimed the “ Messiah,” the “ lluler of the Jews,” and the restorer of the kingdom of heaven. No Roman ear could understand these pretensions, otherwise than in their rebellious sense. That Rontius Pilate certainly understood under the title, “ Messiah,” the king (the political chief of the nation), is evident from the subscription of the cross, “Jesus of Nazareth, King of the Jews,” which he did not remove in spite of all protestations of the Jews. There is only one point in which the four Gospels agree, and that is, that early in the morning Jesus was delivered over to the Homan governor, Pilate; that he was accused of high- treason against Home—having been proclaimed King of the Jews —and that in consequence thereof he was condemned first to be


scourged, and then to be crucified; ali of which was done in hot haste. In all other points the narratives of the Evangelists differ widely, and so essentially that one story cannot be made of the four accounts; nor can any particular points stand the test of historical criticism, and vindicate its substantiality as a fact.

The Jews could not have crucified Jesus, according to their laws, if they had indicted on him the highest penalty of the law, since crucifixion was exclusively Romm.[1357] If the priests, elders, Pharisees. Jews, or all of them wanted Jesus out of the way so badly, why did they not have him quietly put to death while he was in their power, and done at once. The writer of the fourth Gospel seems to have understood this difficulty, and informs us that they could not kill him, because he had prophesied what death he should die ; so he could die no other. It was dire necessity, that the heathen symbol of life and immortality—the cross’—should be brought to honor among the early Christians, and Jesus had to die on the cross (the Homan Gibbet), according to John3 simply because it was so proplbesied. The fact is, the crucifixion story, like the symbol of the crucifix itself, came from abroad.4 It was told with the avowed intention of exonerating the Romans, and criminating the Jews, so they make the Roman governor take water, u and wash his hands before the multitude, saying, I am innocent of the blood of this just person ; see ye to it.” To be sure of their case, they make the Jews say : " Ills blood be on us, and on our chiklren.,,i

'? Another fact is this. Just at the period of time when misfortune and ruination befell the Jews most severely, in the first post-apostolic generation, the Christians were most active in making proselytes among Gentiles. To have then preached that a crucified Jewish Rabbi of Galilee was their Saviour, would have sounded supremely ridiculous to those heathens. To have added thereto, that the said Ilabhi was crucified by command of a Roman Governor, because he had been proclaimed ‘ King of the Jews,’ would have been fatal to the whole scheme. In the opinion of the vulgar heathen, where the Roman Governor and Jewish Rabbi came in conflict, the former must unquestionably be right, and the latter decidedly wrong. To have preached a Saviour who was justly condemned to die the death of a slave and villain, would certainly have proved fatal to the whole enterprise. Therefore it was necessary to exonerate Pilate and tlie Romans, and to throw the whole burden upon the Jews, in order to establish the innocence and martyrdom of Jesus in the heathen mind.'’

That the crucifixion story, as related in the synoptic Gospels, was written (throat/, and not in the Hebrew, or in the dialect spoken by the Hebrews of Palestine, is evident from the following particular points, noticed by Ifr. Isaac M. Wise, a learned Hebrew scholar:

The 2lark and Matthew narrators call the place of crucifixion “ Got (jot ha/' to which the Mark narrator adds, ‘‘ which is, being interpreted, the place of skulls.” The Matthew narrator adds the same interpretation, which the John narrator copies without the word “ Golgotha.” and adds, it was a place near Jerusalem. The Luke narrator calls the place of crucifixion “ Calvary,” which is the Latin Calraria, viz., “ the place of hare skulls.” Therefore the name does not refer to the form of the hill, hut to the hare skulls upon it.' Now “ there is no such word as Golgotha anywhere in Jewish literature, and there is no such place mentioned anywhere near Jerusalem or in Palestine by any writerj and, in fact, there was no such place; there could have been none near Jerusalem. The Jews buried their dead carefully. Also the executed convict had to be buried before night. No bare skulls, bleaching in the sun, could he found in Palestine, especially not near Jerusalem. It was law, that a bare skull, the bare spinal column, and also the imperfect skeleton of any human beiny, make man tin clean by contact, and also by having either in the house. Man, thus made unclean, could not eat of any sacrificial meal, or of the sacred tithe, before he had gone through the ceremonies of purification ; and whatever he touched was also unclean (Maimonides, Ilil. Tumath Meth., iii. 1). Any impartial reader can see that the object of this law was to prevent the barbarous practice of heathens of having human skulls and skeletons lie about exposed to the decomposing influences of the atmosphere, as the Romans did in Palestine after the fall of Botliar, when for a long time they would give no permission to bury the dead patriots. This law was certainly enforced most rigidly in the vicinity of Jerusalem, of which they maintained “Jerusalem is more holy than all other cities surrounded with walls,” so that it was not permitted to keep a dead body over night in the city, or to



 



skull-like, and therefore a mound or hillock," but, if It means ** the place Qf bare fkulln" no each construction as the above can be put to the word.



transport through it human hones. Jerusalem was the place of the sacrificial meals and the consumption of the sacred tithe, which was considered very holy (Maimonides, Ilil. Beth Habchirah, vii. 14); there, and in the surroundings, skulls and skeletons were certainly never seen on the surface of the earth, and consequently there was no place called “ Golgotha,” and there was no such word in the Hebrew dialect. It is a word coined by the Mark narrator to translate the Latin term “ Calvariawhich, together with the crucifixion story, came from Rome. But after the Syrian word was made, nobody understood it, and the Mark narrator was obliged to expound it.’'[1358]

In the face of the arguments produced, the crucifixion story, as related in the Gospels, cannot be upheld as an historical fact. There exists, certainly, no rational ground whatever for the belief that the allair took place in the manner the Evangelists describe it. All that can be saved of the whole story is, that after Jesus had answered the first question before Pilate, viz., “Art thou the King of the Jews ?” which it is natural to suppose he was asked, and also this can be supposed only, he was given over to the Homan soldiers to be disposed of as soon as possible, before his admirers and followers could come to his rescue, or any demonstration in his favor be made, lie was captured in the night, as quietly as possible, and guarded in some place, probably in the high-priest’s court, completely secluded from the eyes of the populace; and early in the morning he was brought before Pilate as cautiously and quietly as it could be done, and at his command, disposed of by the soldiers as quickly as practicable, and in a manner not known to the mass of the people. All this was done, most likely, while the multitude worshiped on Mount Moriah, and nobody had an intimation of the tragical end of the Man of Nazareth.

The bitter cry of Jesus, as he hung on the tree, “ My God, my God, why hast thou forsaken me?” disclosed the hope of deliverance that till the last moment sustained his heart, and betrayed the anguish felt when the hope was blighted; the sneers and hooting of the Homan soldiers expressed their conviction that he had pretended to be what he was not.

The miracles ascribed to him, and the moral precepts put into his mouth, in after years, are what might be expected ; history was simply repeating itself; the same tiling had been done for others. “ The preacher of the Mount, the prophet of the Beatitudes, does but repeat, with persuasive lips, wliat the law-givers of his race proclaimed in mighty tones of command.

The martyrdom of Jesus of Nazareth has been gratefully acknowledged by his disciples, whose lives ho saved by the saerilicc of his own, and by their friends, who would have fallen by the score had he not prevented the rebellion ripe at Jerusalem.2 Posterity, infatuated with Pagan apotheoses, made of that simple martyrdom an interesting legend, colored with the myths of resurrection and ascension to that very heaven which the telescope lias put out of man’s way. It is a novel myth, made to suit the gross conceptions of ex-heathens. Modern theology, understanding well enough that the myth cannot he saved, seeks refuge in the greatness and self-denial of the man who died for an idea, as though Jesus had been the only man who had died for an idea. Thousands, tens of thousands of Jews, Christians, Mohammedans and Heathens, have died for ideas, and some of them were very foolish. Cut Jesus did not die for an idea, lie never advanced anything new, that we know of, to die for. lie was not accused of saying or teaching anything original. Nobody has ever been able to discover anything new and original in the Gospels, lie evidently died to save the lives of his friends, and this is much more meritorious than if he had died for a questionable idea. But then the whole fabric of vicarious atonement is demolished, and modern theology cannot get over the absurdity that the Almighty Lord of the Universe, the infinite and eternal cause of all causes, had to kill some innocent person in order to bo reconciled to the human race. However abstractly they speculate and subtilize, there is always an undigested bone of mail-god, god- man, and vicarious atonement in the theological stomach. Therefore theology appears so ridiculous in the eyes of modern philosophy. The theological speculation cannot go far enough to hold pace with modern astronomy. However nicely the idea may be dressed, the great God of the immense universe looks too small upon the cross of Calvary; and the human family is too large, has too numerous virtues and vices, to be perfectly represented by, and dependent on, one Rabbi of Galilee. Speculate as they may, one way or another, they must connect the Eternal and the fate of tho human family with the person and fate of Jesns. That is the very thing which deprives Jesus of liis crown of martyrdom, and brings [1359] religion in perpetual conflict with philosophy. It was not the religious idea which was crucified in Jesus and resurrected with him, as with all its martyrs; although his belief in immortality may have strengthened him in the agony of death. It was the idea of duty to his disciples and friends which led him to the realms of death. This deserves admiration, but no more. It demonstrates the nobility of human nature, but proves nothing in regard to providence, or the providential scheme of government.

The Christian story, as the Gospels narrate it, cannot stand the test of criticism. You approach it critically and it falls. Dogmatic Christo! ogg built upon it, lias, therefore, a very frail foundation. Most so-called lives of Christ, or biographies of Jesus, are works of fiction, erected by imagination on the shifting foundation of meagre and unreliable records. There are very few passages in the Gospels which can stand the rigid application of honest criticism. In modern science and philosophy, orthodox Christology is out of the question.

“This 1 sacred tradition ’ has in itself a glorious vitality, which Christians may unblameably entitle immortal. But it certainly will not lose in beauty, grandeur, or truth, if all the details concerning Jesus which are current in the Gospels, and all the mythology of his person, be forgotten or discredited. Christianity will remain without Christ.

“This formula has in it nothing paradoxical. Bightly interpreted, it simply means : All that is lest in Judceo-Christian sentiment, moral or spiritual, will survivewithout Rabbinical fancies, cultured ly perverse logic / without huge piles of fable built upon them: 'without the Oriental k'ulan, a formidable rival to the throne of God j without the Ragan invention of Hell and Devils.'’’’

In modern criticism, the Gospel sources become so utterly worthless and unreliable, that it takes more than ordinary faith to believe a large portion thereof to be true. The Eucharist was not established by Jesus, and cannot be called a sacrament. The trials of Jesus are positively not true: they are pure inventions.1 The crucifixion story, as narrated, is certainly not true, and it is extremely difficult to save the bare fact that Jesus was crucified. What can the critic do with books in which a few facts must be ingeniously guessed from under the mountain of ghost stories,11 childish mira-

1 It what is recorded in the Gospels on the could fail to have noticed it, but instead of this tnbject was true, no historian of that day there is nothing.

      See Matthew, xxvii. 51-53.



cles,[1360] ;ind dogmatic tendencies V It is absurd to expect of liim to regard them as sources of religious instruction, in preference to any other mythologies and legends. That is the point at which modern critics have arrived, therefore, the Gospels have become books for the museum and archaeologist, for students of mythology and ancient literature.

The spirit of dogmatic Christology hovers still over a portion of civilized society, in antic organizations, disciplines, and hereditary forms of faith and worship; in science and philosophy, in the realm of criticism, its day is past. The univei’sal, religious, and ethical element of Christianity has no connection whatever with Jesus or his apostles, with the Gospel, or the Gospel story; it exists independent of any person or story. Therefore it needs neither the Gospel story nor its heroes. If we profit by the example, by the teachings, or the discoveries of men of past ages, to these men we are indebted, and are in duty bound to acknowledge our indebtedness ; but why' should we give to one individual, Jesus of .Nazareth, the credit of it all? It is true, that by selecting from the Gospels whatever portions one may choose, a common practice among Christian writers, a noble and grand character may be depicted, but who was the original of this character? We may find the same individual outside of the Gospels, and before the time of Jesus. The moral precepts of the Gospels, also, were in existence before the Gospels themselves were in existence.’ Why, then, extol the hero of the Gospels, and forget all others?



 



Do mean to suggest that Christianity has, /<?' :he first time, revealed to the world the existence of a set of self-sacrificing precepts—that here, for the first time, man has learned that he ought to be meek, merciful, humble, forgiving, sorrowful for sin. peace* able, and pure iu heart? The proof of fuch a statement would destroy Christianity ifseif, for an absolute original code of precepts would be equivalent to a foreign language. The glory qf Christian morality is that it is not original-that its words appeal to something which alreaeJy exists within the human heart, and on that account have a meaning to the human ear : no new revelation can be made except through the medium of an old one. When we attribute originality to the ethics of the Gospel, we do so on the ground, not that it has given new precepts, but that it lias given us a new impulse to obey the moral iu* stincta of the soul. Christianity itself claims on the field of morale this originality, and this alone—1 A new commandment give I unto you, that you love one another/ ” (St. Giles



As it was at the end of Homan Paganism, so is it now: the masses are deceived and fooled, or do it for themselves, and persons of vivacious fantasies prefer the masquerade of delusion, to the simple sublimity of naked but majestic truth. The decline of the church as a political power proves beyond a doubt the decline of Christian faith. The conflicts of Church and State all over the European continent, and the hostility between intelligence and dogmatic Christianity, demonstrates the death of Christology in the consciousness of modern culture. It is useless to shut our eyes to these facts. Like rabbinical Judaism, dogmatic Christianity was the product of ages without typography, telescopes, microscopes, telegraphs, ami power of steam. “ These right arms of intelligence have fought the titanic battles, conquered and demolished the ancient castles, and remove now the debris, preparing the ground upon which there shall be the gorgeous temple of humanity, one universal republic, one universal religion of intelligence, and one great universal brotherhood. This is the new covenant, the gospel of humanity and reason.”

“------ Hoary headed selfishness has felt

Its death-blow, and is tottering to the grave :

A brighter morn awaits the human day ;

War with its million horrors, and fierce hell,

Shall live but in the memory of time,

Who, like a penitent libertine, shall start,

Look back, and shudder at his younger years.”

[Prometheus]

APPENDIX A.

Among the ancient Mexicans, Peruvians, and some of the Indian tribes of North and South America, were found fragments of the Eden Myth. The Mexicans said that the primeval mother was made ont of a man's bone, and that she was the mother of twins.'

The Cherokees supposed that heavenly beings came down and made the world, after which they made a man and woman of clay." The intention of the creators was that men should live always. But the Sun, when ho passed over, told them that there was not land enough, and that people had better die. At length, the daughter of the Sun was bitten by a Snake, and died. The Sun, however— whom they worshiped as a god—consented that human beings might live always. Ho intrusted to their care a box, charging them that they should not open it. However, impelled by curiosity, they opened it, contrary to the injunction of the Sun, and the spirit it contained escaped, and then the fate of all men was decided, that they must die.'

The inhabitants of the New World had a legend of a Deluge, which destroyed the human race, excepting a few who were saved in a boat, which landed on a mountain.* They also related that birds were sent out of the ark, for the purpose of ascertaining if the flood was abating.*

Tho ancient Mexicans had the legend of the confusion of tongues, and related the whole story as to how the gods destroyed the tower which mankind was building so as to reach unto heaven.*

The Mexicans, and several of the Indian tribes of North America, believe in the doctrine of Metempsychosis, or the transmigration of souls from one body into another.’ This, as we have already seen,* was universally believed in tho Old World.

The legend of the man being swallowed by a fish, and, after a



 



203. Higgins : Anacalypsls, vol. ii. p. 27.

       Ibid.

       Brinton : Myths of the New World, p. 204.

       See Chapter V.

      See Ibid, and Chambers's Encyclo., art 14 Transmigration''1



three days’ sojourn in his belly, coming out safe and sound, was found among the Mexicans and Peruvians.[1361] [1362]

The ancient Mexicans, and some Indian tribes, practiced Circumcision, which was common among all Eastern nations of the Old World.’

They also had a legend to the effect that one of their holy persons commanded the sun to stand still.[1363] [1364] [1365] [1366] [1367] This, as we have already seen,* was a familiar legend among the inhabitants of the Old World.

The ancient Mexicans were fire-worshipers ; so wore the ancient Peruvians. They kept a fire continually burning on an altar, just as the fire-worshipers of the Old World were in the habit of doing.* They were also Sun-worshipers, and had “ temples of the Sun.’”

The Tortoise-myth was found in the New World.’ Now, in the Old World, the Tortoise-myth belongs especially to India, and the idea is developed there in a variety of forms. The tortoise that holds the world is called in Sanscrit Kura-mraja, “ King of the Tortoises,” and many Hindoos believe to this day that the world rests on its back. “ The striking analogy between the Tortoise- myth of North America and India,” says Mr. Tyler, “is by no means a matter of new observation ; it was indeed remarked upon by Father Lufitau nearly a century and a half ago. Three great features of the Asiatic stories are found among the North American Indians, in the fullest and clearest development. The earth is supported on the back of a huge fioating tortoise, the tortoise sinks under the water and causes a deluge, and the tortoise is conceived as being itself the earth, floating upon the face of the deep.”[1368] [1369] [1370] [1371]

We have also found among them the belief in an Incarnate God born of a virgin the One God worshiped in the form of a Trinity ;‘° the crucified Black godthe descent into hell the resurrection and ascension into heaven,1* all of which is to be found in the oldest Asiatic religions. We also found monastic habits— friars and nuns.14



 



the summit stood a sumptuous temple, in which was the image of the mystic deity (Quetzal- coatle), with ebon features, unlike the fair complexion which he hore upon earth." And Kenneth It. H. Mackenzie says (in Cities of the Ancient World, p. 180): “From the woolly texture of the hair. I am inclined to assign to the Buddha of India, the Fuhi of China, the Sommonacom of the Siamese, the Xaha of the Japanese, and the Quetzalcoatle of the Mexicans, the same, and indeed an African, or rather .Nubian, origin.” is See Chapter XXII.

18 See Chapter XXIII,

“ See Chapter XXVI.



 



The Mexicans denominated their high-places, sacred houses, or “Houses of God.” The corresponding sacred structures of tho Hindoos are called “ God's House.”'

Many nations of the East entertained the notion that there were nine heavens, and so did the ancient Mexicans.3

There are few things connected with the ancient mythology of America more certain than that there existed in that country before its discovery by Columbus, extreme veneration for the Serpent.3 Now, the Serpent was venerated and worshiped throughout the East.3

The ancient Mexicans and Peruvians, and many of the Indiaii tribes, believed the Sun and Moon not only to be brother and sister, but man and wife ; so, likewise, among many nations of the Old World was this belief prevalent.3 'The belief in werc-wolves, or man- wolves, man-tigers, man-hyenas, and the like, which was almost universal among the nations of Europe, Asia and Africa, was also found to be the case among South American tribes.3 The idea of calling the earth “ mother,” was common among the inhabitants of both the Old and New Worlds.3 “In the mythology of Finns, Lapps, and Esths, Earth-Mother is a divinely honored personage. It appears in China, where Heaven and Earth are called in the Shaking—one of their sacred books—“ Father and Mother of all things. ”

Among the native races of America the Earth-Mother is one of the great personages of mythology. The Peruvians worshiped her as Mama-Phaclia, or Earth-Mother. The Caribs, when there was an earthquake, said it was their mother-earth dancing, and signifying to them to dance and make merry likewise, which they accordingly did.6

It is well-known that the natives of Africa, when there is an eclipse of the sun or moon, believe that it is being devoured by some great monster, and that they, in order to frighten and drive it away, beat drums and make noises in other ways. So, too, the rude Moguls make a clamor of rough music to drive the attacking Arachs (Palm) from Sun or Moon."

The Chinese, when there is an eclipse of the Sun or Moon, proceed to encounter the ominous monster with gongs and bells.10

1 Squire : Serpent Symbol, p. 77.

   Ibid. p. 109.

8 See Ferguson’s Tree and Serpent Worship, and Squire's Serpent Symbol.

   See Ibid.

   See Tylor, Primitive Culture, vol. 1. p. 261, and Squire's Serpent Symbol.
 
• Primitive Culture, vol. 1. p. 280, and Squire’s Serpent Symbol.

                   Primitive Culture, vol. i. p. 294, and Squire’s Serpent Symbol.

   Tylor: Primitive Culture, vol. i. pp. 295, 296.
 
• Ibid. p. 300.
 
9 Ibid.
 
" Ibid. p. 301.
 

The ancient Romans flung firebrands into the air, and blew trumpets, and clanged brazen pots and pans.11 Even as late as the


seventeenth century, the Irish or Welsh, during eclipses, ran about beating kettles and pans.1 Among the native races of America was to be found the same superstition. The Indians would raise a frightful howl, and shoot arrows into the sky to drive the monsters off.* The Caribs, thinking that the demon Maboya, hater of all light, was seeking to devour the Sun and Moon, would dance and howl in concert all night long to scare him away. The Peruvians, imagining such an evil spirit in the shape of a monstrous beast, raised the like frightful din when the Moon was eclipsed, shouting, sounding musical instruments, and beating the dogs to join their howl to the hideous chorus.3

The starry band that lies like a road across the sky, known as the milky way, is called by the Basutos (a South African tribe of savages), “The Way of the Gods ;” the 0jis (another African tribe of savages), say it is the “ Way of Spirits,” which souls go up to heaven by. North American tribes know it as “the Path of the Master of Life,” the “ Path of Spirits,” “the Koad of Souls,” where they travel to the land beyond the grave.4

It is almost a general belief among the inhabitants of Africa, and was so among the inhabitants of Europe and Asia, that monkeys were once men and women, and that they can even now really speak, but judiciously hold their tongues, lest they should be made to work. This idea was found as a serious matter of belief, in Central and South America.4 “The Bridge of the Dead,” which is one of the marked myths of the Old World, was found in the New.’

It is well known that the natives of South America told the Spaniards that iuland there was to be found a fountain, the waters of which turned old men back into youths, and how Juan Ponce de Leon fitted out two caravels, and went to seek for this “Fountain of Youth.” Now, the “Fountain of Youth” is known to the mythology of India.7

> lylor; Primitive Caltare, vol. i. p. 801. »Ibid. p. 296.

•Ibid.

   Ibid. p. 234.

   Ibid. p. 239 and 343.
 
    Early Hist. Mankind, pp. 357 and 361.

    Ibid. p. 361.

The legend of the “Elixir of Life” of the Western World, was well-known in China. (Buckley : Cities of the Ancient World, p. 167.)

    Ibid. p. 118, and Squire’s Serpent Symbol.
 

The myth of foot-prints stamped into the rocks by gods or mighty men, is to be found among the inhabitants of Europe, Asia, and Africa, Egyptians, Greeks, Brahmans, Buddhists, Moslems, and Christians, have adopted it as relics each from their own point of view, and Mexican eyes could discern in the solid rock at Tlanepantla the mark of hand and foot left by the mighty Quetzal coatle.8


The Incas, in order to preserve purity of race, married their own sisters, as did the Kings of Persia, and other Oriental nations.[1372] [1373] [1374] [1375]

The Peruvian embalming of the royal dead takes us back to Egypt; the burning of the wives of the deceased Incas reveals India; the singularly patriarchical character of the whole Peruvian policy is like that of China in the olden time : while the system of espionage, of tranqnillity, of physical well-being, and the iron-like immovability in which their whole social frame was cast, bring before us Japan—as it was a very few years ago. In fact, there is something strangely Japanese in the entire cultus of Peru as described by all writers.'

The dress and costume of the Mexicans, and their sandals, resemble the apparel and sandals worn in early ages in the East.'

Mexican priests were represented with a Serpent twined around their heads, so were Oriental kings.* The Mexicans had the head of a rhinoceros among their paintings/ and also the head of an elephant oil the body of a man." Xow, these animals were unknown in America, but well known in Asia ; and what is more striking still is the fact that the man with the elephant’s head is none other than the Ganesa of India ; the God of Wisdom. Humboldt, who copied a Mexican painting of a man with an elephant's head, remarks that “it presents some remarkable and apparently not accidental resemblances with the Hindoo Ganesa.”

The horse and the ass, although natives of America,’ became extinct on the Western Continent in an early period of the earth’s history, yet the Mexicans had, among their hieroglyphics, representations of both these animals, which show that it must have been seen in the old world by the author of the hieroglyph. When the Mexicans saw the horses which the Spaniards brought over, they were greatly astonished, and when they saw the Spaniards on horseback, they imagined man and horse to be one.

Certain of the temples of India abound with sculptural representations of the symbols of Phallic Worship. Turning now to the temples of Central America, which in many respects exhibit a strict correspondence with those in India, kg find precisely the same symbols, separate and in combination.*

We have seen that many of the religious conceptions of America are identical with those of the Old World, and that they are em-






todon, and other animals, near Puiiin, in South America, all of which had passed away before the arrival of the human species. This native American horse was succeeded, in after ages, by the countless herds descended from a few introduced with the Spanish colonists. (See the Andes and the Amazon, pp. 154, 155.)

      Serpent Symbol, p. 47.



bodied or symbolized under the same or cognate forms; and it is confidently asserted that a comparison and analysis of her primitive systems, in connection with those of other parts of the globe, philosophically conducted, would establish the grand fact, that in all their leading elements, and in many of their details, they are essentially the same.[1376]

The architecture of many of the most ancient buildings in South America resembles the Asiatic. Around Lake Titicaca are massive monuments, which speak of a very ancient and civilized nation.[1377]

R. Spence Hardy, says :

“ The ancient edifices of Chi Chen, in Central America, bear a striking resemblance to the topes of India. The shape of one of the domes, its apparent size, the small tower on the summit, the trees growing on the sides, the appearance of masonry hero and there, the style of the ornaments, and the small doorway at the base, are so exactly similar to what I had seen at Anuradhapura, that when my eye first felt -upon the engravings of these remarkable ruins, 1 supposed that they were presented in illustration of the ddgobas of Ceylon.”[1378] [1379]

E. G. Squire, speaking of this, says :

“ The Bud’hist temples of Southern India, and of the islands of the Indian Archipelago, as described to us by the learned members of the Asiatic Society, and the numerous writers on the religion and antiquities of the Hindoos, correspond, with great exactness, in all their essential and in many of their minor features, with those of Central America."*

Structures of a pi/ramitlal style, which are common in India, were also discovered in Mexico. The pyramid tower of Cholula was one of these.2

Sir R. Kir Porter writes as follows :

‘1 What striking analogies exist between the monuments of the old continents and those of the Toltecs, who, arriving on Mexican soil, built several of these colossal structures, truncated pyramids, divided by layers, like the temple of Belus at Babylon. Whence did they take the model of these edifices t Were they of the Mongolian race ? Did they descend from a common stock with the Chinese, the Hiong-nu, and the Japanese f3

The similarity in features of the Asiatic and the American race is very striking. Alexander de Humboldt, speaking of this, says :

“There are striking contrasts between the Mongol and American races.”’ “ Over a million and a half of square leagues, from the Terra del Puego islands to the River St. Lawrence and Behring’s Straits, we are struck at the first glance with the general resemblance in the features of the inhabitants. We think we perceive that they all descended ftorn the same stock, notwithstanding the enormous diversity of language which separates them from one another.”*





 



       See Ibid.

       Travels in Persia, vol. ii. p. 280. 7 New Spain, vol. i. p. 136.

® Ibid. p. 141.



" This analogy is particularly evident in the color of the skin and hair, in the defective beard, high cheek-bones, and in the direction of the eyes,”1

Dr. Morton says :

“ In reflecting <m the aboriginal races of America, we arc at once met by the striking fact, that, their physical characters are wholly independent of all climatic or known physical influences. Notwithstanding their immense geographical distribution, embracing every variety of climate, it is acknowledged by all travellers, that there is among this people a prevailing type, around which all the tribes—north, south, east and west—duster, though varying within prescribed limits. Willi trilling exceptions, all our American Indians bear to each other some degree of family resemblance, quite as strong, for example, as that seen at the present day among full-blooded Jews.”[1380] [1381]

James Orton, the traveler, was also struck with the likeness of the American Indians to the Chinese, including the flatted nose. Speaking of the Zaparos of the Xapo River, he says :

“The Zaparos in physiognomy somewhat resemble the Chinese, having a middle stature, round face, small eyes set angularly, and a broad, flat nose.”3

Oscar Paschel says :

“The obliquely-set eyes and promiuent cheek-bones of the inhabitants of Veragua were noticed by Monitz Wagner, and according to his description, out of four liayuno Indians from Darieu, three laid thoroughly Mongolian features, including the flatted nose.”

In I8U0, mi officer of the Sharpshooter, the first English man- of-war which entered the Parana River in Brazil, remarks in almost the same words of the Indians of that district, that their features vividly reminded him of the Chinese. Burton describes the Brazilian natives at the falls of Cachauhy as having thick, round Kalmuck heads, flat Mongol faces, wide, very prominent cheek bones, oblicjue and sometimes narrow-slit Chinese eyes, and slight mustaches.

Another traveler, J. ,1. Von Tschudi, declares in so many words that he has seen Chinese whom at the first glance he mistook for Botoeudos, and that since then he has been convinced that the American race ought not to bo separated from the Mongolian. Ilis predecessor, St. Hilaire, noticed narrow, obliquely-set eyes and broad noses among the Malali of Brazil. Reinhold Hcnsel says of the Coroados, Hint their features are of Mongoloid type, due especially to the prominence of the cheek-bones, but that the oblique position of the eyes is not perceptible. Yet the oblique opening of the eye, which forms a good though not an essential characteristic of the Mongolian nations, is said to bo characteristic of all the Guarani tribes in Brazil. Even in the extreme south, among the



 



   Quoted in Ibid.

   Quoted in Ibid. p. 94.
 
Hiullitches of Patagonia, King saw a great many with obliquely set eyes. Those writers who separate the Americans as a peculiar race fail to give distinctive characters, common to them all, which distinguish them from the Asiatic Mongols. All the tribes hare stiff, long hair, cylindrical in section. The beard and hair of the body is always scanty or totally absent. The color of the skin varies considerably, as might be expected in a district of 110° of latitude; it ranges from a light South European darkness of complexion among the Botocudos, of the deepest dye among the Aymara, or to copper red in the Sonor tribes. But no one has tried to draw limits between races on account of these shades of color, especially as they are of every conceivable gradation.[1382] [1383]

Charles G. Leland says :

The Tunguse, Mongolians, and a great part of the Turkish race formed originally, according to all external organic tokens, as well as the elements of their language, but one people, closely allied with the Esquimaux, the Skraling, or dwarf of the Norseman, and the races of the New World. This is the irrefutable result to which all the more recent inquiries in anatomy and physiology, as well as comparative philology and history, have conduced. All the aboriginal Americans have those distinctive tokens which forcibly recall their neighbors dwelling on the other side of Behring’s Straits. They have the four-cornered head, high cheek-bones, heavy jaws, large angular eye-cavities, and a retreating forehead. The skulls of the oldest Peruvian graves exhibit the same tokens as the heads of the nomadic tribes of Oregon and California.”’ It is very certain that thousands of American Indians, especially those of small stature or of dwarfish tribes, bear a most extraordinary likeness to Mongols.”’

John D. Baldwin, in his “Ancient Americasays :

“ I find myself more and more inclined to believe that the wild Indians of tha North came originally rom Asia, where the race to which they belong seems still represented by the Kordhs and Cookehees, found in that part of Asia which extends to Behring’s Straits.”4

Hon. Charles D. Poston, late commissioner of the United States of America in Asia, in a work entitled, “ The Parsees,” speaking of an incident which took place “ beyond the Great Wall,” says :

“A Mongolian came riding up on a little black pony, followed by a servant on a camel, rocking like a windmill. He stopped a moment to exchange pantomimic salutations. He was full of electricity, and alive with motion; the blood was warm in his veins, and the fire was bright in his eye. I could have sworn that lie was an Apache ; every action, motion and look reminded me of my old enemies and neighbors in Arizona. They' are the true descendants of the nomadic Tartars of Asia and preserve every instinct of the race. He shook hands friend- lily but timidly, keeping all the time in motion like an Apache.”5


That the continents of Asia .and America were at one time joined together bv an isthmus, at the place where the channel of Behring’s straits is now found, is a well known fact. That the severance of Asia from America was, geologically speaking, very recent, is shown by the fact that not only the straits, but the sea which bears the name of Behring, is extraordinarily shallow, so much so, indeed, that whalers lie at anchor in the middle of it.1 This is evidently the manner in which America was peopled.1

During the Champlain period in the earth’s history the climate of the northern portion of the American continent, instead of being frigid, and the country covered with sheets of ice, was more like the climate of the Middle States of the present day. Tropical animals went North, and during the Terrace period—which followed the Champlain—the climate changed to frigid, and many of these tropical animals were frozen in the ice, and some of their remains were discovered centuries after.

It was probably during the time when the climate in those northern regions was warm, that the aborigines crossed over, and even if they did not do so at that time, we must not be startled at the idea that Asiatic tribes crossed over from Asia to America, when the country was covered with ice. There have been nations who lived in a state of nudity among ice-fields, and, even at the present day, a naked nation of fishermen still exist in Terra del Fuego, where the glaciers stretch down to the sea, and even into it.*

Chas. Darwin, during his voyage round the world in II. M. S. Beagle, was particularly struck with the hardiness of the Fuegians, who go in a state of nudity, or almost entirely so. He says :

“Among these central tribes the men generally have an otter-skin, or some small scrap, about as large as a pocket-handkerchief, to cover their nakedness, which is barely sufficient to cover their backs as low down as their loins.’’4

   Paschelj Races of Man. pp. 400, 401.

8 To those who may think that the Old World might have been peopled from the new, we refer to Oscar Paschel’s “Races'of Man,” p. 32. The author, in speaking on this subject, says : “ There at one time existed a great continent, to which belonged Madagascar and perhaps portions of Eastern Africa, the Maldives and Laccadives, and also the Island of
 
Ceylon, which was never attached to India, perhaps even the island of Celebes in the far East, which possesses a perplexing fauna, with semi-African features.” Oil this contineut, which was situated in the now Indiau Ocean, mnst we look for the cradle qf humanity.

• Paschel : Races of Man, p. 31.

4 Darwin's Journal, p. 213.
 

One day while going on shore near 'Wollaston Island, Mr. Darwin’s party pulled alongside a canoe which contained six Fuegians, who were, he says, “quite naked, and even one full-grown woman was absolutely so. It was raining heavily, and the fresh water, together with the spray, trickled down her body. In another harbor not far distant, a woman, who was suckling a recontly-born child, came one


day alongside the vessel, and remained there out'of mere curiosity, whilst the sleet fell and thawed on her naked bosom, and on the skin of her naked baby !”‘

This was during the winter season.

A few pages farther on Mr. Darwin says that on the night of the 22d December, a small family of Fuegians—who were living in a cove near the quarters—“ soon joined our party round a blazing fire. We were well clothed, and though sitting close to the fire were far from too warm ; yet these naked savages, though further o£E, were observed, to our great surprise, to be streaming with perspiration at undergoing such a scorching. They seemed, however, very well pleased, and all joined in the chorus of the seamen’s songs; but the manner in which they were invariably a little behind was quite ludicrous.”[1384] [1385] [1386]

The Asiatics who first crossed over to the American continent were evidently in a very barbarous stage, although they may have known how to produce fire, and use bows and arrows.* The tribe who inhabited Mexico at the time it was discovered by the Spaniards was not the first to settle there ; they had driven out a people, and had taken the country from them.[1387]

That Mexico was visited by Orientals, who brought and planted their religion there, in a comparatively recent period, is very probable. Mr. Chas. G. Leland, who has made this subject a special study, says :

“ While tlie proofs of the existence or residence of Orientals in America are extremely vague and uncertain, and while they are supported only by coincidences, the antecedent probability of tbeir having come hither, or having been able to come, is stronger than the Norse discovery of the New World, or even than that of Columbus himself would appear lo be. Let the reader take a map of the Norlhern Pacific; let him ascertain for himself the fact that from ICamt- sehatka, which was well known to the old Chinese, to Alaska the journey is far less arduous than from China proper, and it will be seen that there was in all probability' intercourse of some kind between the continents. In early times the Chinese were bold and skillful navigators, to whom the chain of the Aleutian Islands would have been simply like stepping-stones over a shallow brook to a child. For it is a well ascertained fact, that a sailor in an open boat might cross from Asia to America by the Aleutian Islands in summer-time, and hardly' ever



 



ively followed each other from the north to the 60Uth always murdered, hunted down, and subdued the previous inhabitants, and formed in course of time a now social and political life upon the ruins of the old system, to be again destroyed and renewed in a few centuries, by a new invasion of barbarians. The later native conquerors in the New World can, of course, no more be considered in the light of original inhabitants than the present races of men in the Old World.”



be out of sight of land, and this in a part of the sea generally abounding in tish, as is proved by the fishermen who inhabit many of these islands, on which fresli water is always to be found.”[1388] [1389] [1390]

Colonel Barclay Kennon, formerly of the U. S. North Pacific surveying expedition, says :

“From the result of the most accurate scientific observation, it is evident that the voyage from Chinn to America can be made without being out of sight of land more titan a few hours at any one lime. To a landsman, unfamiliar with long voyages, the mere idea of being 'alone on the wide, wide sea,’ with nothing but water visible, even for an hour, conveys a strange sense of desolation, of daring, and of adventure. But in truth it is regarded as a mere trifie, not only by regular seafaring men, bill even by tile rudest races in all parts of the world ; anil 1 have no doubt that from the remotest ages, and on all shores, fishermen in open boats, canoes, or even coracles, guided simply by tlie stars and currents, have not hesitated to go far out of sight of land. At the present day, natives of many of tliu South Pacific Islands undertake, without a compass, and successfully, long voyages which astonish even a regular Jack-tar, who is not often astonished at anything. If this can be done by savages, it hardly seems possible that the Asiuttc-Amcricun voyage was not successfully performed by people of advanced scientific culture, who laid, it is generally believed, the compass, and wlio from an early age were proficient in astronomy.”4

Prof. Max Muller, it would seem, entertains similar ideas to our own, expressed as follows :

“In their (.the American Indians') languages, as well as in their religions, traces may possibly still be found, before it is too late, of pre-historic migrations of men from the primitive Asiatic to the A me r lean Continent, either aero** the stepping-stones of the Ateutic bridge in the A'orth, or lower South, by drifting with favorable winds from island to island, till the hardy canoe mis landed or wrecked on the American coast, never to return again to the Asiatic home from which it had started."*

It is very evident then, that the religion and mythology of the Old and .Now Worlds, have, in part, at least, a common origin. Lord Kiugsborough informs us that the Spanish historians of the 10th century were not disposed to admit that America hadovor been colonized from the West, “chiefly on account of the state in which religion was found in the new continent.”*

And Mr. Tylor says :

“ Among the mass of Central American traditions . . . there occur certain passages in the story of an early emigration of the Qtiichfi race, which have much the appearance of vague and broken stories derived in some way from high Northern latitudes.”6

Mr. McCulloh, in his “ Ilesearches,” observes that :





 



< Mexican Antiq., vol. vi. p. 181. * Early Hist. Mankind, p, 807.



“In analyzing many parts of their (the ancient Americans’) institutions, especially those belonging to their cosmogonal history, their religious superstitions, and astronomical computations, we have, in these abstract matters, found abundant proof to assert that there has been formerly a connection between the people of the two continents. Their communications, however, have taken place at a very remote period of time; for those matters in which they more decidedly coincide, are undoubtedly those which belong to the earliest history of mankind.”

It is unquestionably from India that we have derived, partly through the Persians and other nations, most of our metaphysical and theological doctrines, as well as our nursery talcs. Who then can deny that these same doctrines and legends have been handed down by oral tradition to the chief of the Indian tribes, and in this way have been preserved, although perhaps in an obscure and imperfect manner, in some instances at least, until the present day ? The facts which we have before us, with many others like them which are to be had, point with the greatest likelihood to a common fatherland^ the cradle of all nations, from which they came, taking these traditions with them.

APPENDIX B.

Commencing at the farthest East we shall find the ancient religion of China the same as that which was universal in all quarters of the globe, viz., an adoration of the Sun, Moon, Stars and elements.[1391] That the Chinese religion was in one respect the same as that of India, is seen from the fact that they named successive days for the same seven planets that the Hindoos did.1 The ancient books of the Chinese show that astronomy was not only understood by them at a very early period, but that it formed an important branch of state policy, and the basis of public ceremonies. Eclipses are accurately recorded which occurred twenty centuries before Jesus; and the Confucian books refer continually to observations of the heavenly bodies and the rectification of the calendar. The ancient Chinese astronomers seem to have known precisely the excess of the solar year beyond 365 days. The religion of China,



 



personifications that the real objects worshiped became unknown. At first the real Sun, Moon, Stars, *&c., would be worshiped, but as soon as man personified them, other terms would be introduced, and peculiar rites appropriated to each, so that in time they came to be considered as so many different deities.



 



under the emperors who preceded the first dynasty, is an enigma. The notices in the only authentic works, the King, are on this point scanty, vague, and obscnre. It is difficult to separate what is spoken with reference to the science of astronomy from that which may relate to religion, properly so called. The terms of reverence and respect, with which the heavenly bodies are spoken of in the Shoo- King, seem to warrant the inference that those terms have more than a mere astronomical meaning, and that the ancient religion of China partook of star-worship, one of the oldest heresies in the world.[1392]

In India the Sun, Moon, Stars and the powers of Nature were worshiped and personified, and each quality, mental and physical, had its emblem, which the Brahmans taught the ignorant to regard as realities, till the Pantheon became crowded.

“ Our Aryan ancestors learned to look up to the sky, the Sun, and the dawn, and there to see the presence of a living power, half- revealed, and half-hidden from their senses, those senses which wore always postulating something beyond what they could grasp. They went further still. In the bright sky they perceived an Illuminator, in the all-encircling firmament an Embracer, in the roar of the thunder or in the voice of the storm they felt the presence of a Shouter and of furious Strikers, and out of the rain they created an Indra, or giver of rain.”''

Prof. Monier Williams, speaking of “ the hymns of the Veda,” says :

“ To what deities, it will be asked, were the prayers and hymns of these collections addressed ? The answer is: They worshiped those physical forces before which all nations, if guided solely by the light of nature, have in the early period of their life, instinctively bowed down, and before which even the most civilized and enlightened have always been compelled to bend in awe and reverence, if not in adoration.”8

The following sublime description of Night is an extract from the Vedas, made by Sir William Jones :

“ Night approaches, illumined with stars and planets, and, looking on all sides with numberless eyes, overpowers all meaner lights. The immortal goddess pervades the firmament, covering the low valleys and shrubs, the lofty mountains and trees, but soon she disturbs the gloom with celestial effulgeuce. Advancing with brightness, at length she recalls her sister Morning; and the nightly shade gradually melts away. May she at this time be propitious! She, in whose early watch we may calmly recline in our mansions, as birds repose upon the trees. Mankind now sleep in their towns; now herds and flocks peacefully slumber, and the winged creatures, swift falcons, and vultures. O Nightl



avert from us the she-wolf and the wolf; and, oh I suffer us to pass thee in soothing rest! Oh, morn! remove in due time this black, yet visible overwhelming darkness, which at present enfolds me, as thou enablest me to remove the cloud of their dells. Daughter of lleacen, I approach thee with praise, as the cow approaches her milker; accept, O Night 1 not the hymn only, but the oblation of thy suppliant, who prays that his foes may be subdued.”

Some of tlie principal gods of the Hindoo Pantheon are, Dyaus (the Sky), Indra (the Rain-giver), Sflrya (the Sun), the Marnts (Winds), Aditi, (the Dawn), Parvati (the Earth,)[1393] and Siva, her consort. The worship of the Sun is expressed in a variety of ways, and by a multitude of fanciful names. One of the principal of these is Crishna. The following is a prayer addressed to him :

“Be auspicious to my lay, O Chrishna, thou only God of the seven heavens, who swayest the universe through the immensity of space and matter. O universal and resplendent Sun 1 Thou mighty governor of the heavens ; thou sovereign regulator of the connected whole; thou sole and universal deity of mankind; thou gracious and Supreme Spirit; my noblest and most happy inspiration is thy- praise and glory. Thy- power I will praise, for thou art my- sovereign Lord, whose bright image continually- forces itself on my attention, eager imagination. Thou art the Being to whom heroes pray in perils of war; nor are their supplications vain, when thus they pray; whether it be when thou illuminest the eastern region with thy orient light, when in thy meridian splendor, or when thou majestically descendest in the West.”

Crishna is made to say :

“I am the light in the Sun and Moon, far, far beyond the darkness. I am the brilliancy in flame, the radiance in all that’s radiant, and the light of lights.”[1394] [1395]

In tlie Maha-bharata, Crishna, who having become the son of Aditi (the Dawn), is called Vishnu, another name for the Sun.’ The demon Putana assaults the child Crishna, which identifies him with Hercules, the Sun-god of the Greeks.[1396] In his Solar character he must again be the slayer of the Dragon or Black-snake Kulnika, the “ Old Serpent ” with the thousand heads.[1397] Crishna's amours with the maidens makes him like Indra, Phoibus, Hercules, Samson, Alpheios, Paris and other Sun-gods. This is the hot and fiery Sun greeting the moon and the dew, or the Sun -with his brides the Stars.’

Moore, in his Hindu Pantheon, observes ;

“ Although all the Hindu deities partake more or less remotely of the nature and character of Surya, or the Sun, and all more or less directly radiate from, or merge in, him, yet no one is, I think, so intimately identified with him as Vishnu; whether considered in his own person, or in the character of hie most glorious Avatara of Ciushna.”



 



and 130.

       Ibid. p. 135.

       Ibid. p. 137

      See Ibid. p. 88, and Moor's Hindu Pan* theon, p. 63.



 



The ancient religion of Egypt, like that of Hindostan, was founded on astronomy, and eminently metaphysical in its character. The Egyptian priests were far advanced in the science of astronomy. They made astronomy their peculiar study. They knew the figure of the earth, and how to calculate solar and lunar eclipses. From very ancient time, they had observed the order and movement of the stars, and recorded them with the utmost care. Ramses the Great, generally called Sesostris, is supposed to have reigned one thousand five hundred years before the Christian era, about coeval with Moses, or a century later. In the tomb of this monarch was found a large massive circle of wrought gold, divided into three hundred and sixty-five degrees, and each division marked the rising and setting of the stars for each day.' This fact proves how early they were advanced in astronomy. In their great theories of mutual dependence between all things in the universe was included a belief in some mysterious relation between the Spirits of the Stars and human souls, so that the destiny of mortals was regulated by tlie motions of the heavenly bodies. This was the origin of the famous system of Astrology. From the conjunction of planets at the hour of birth, they prophesied what would be the temperament of an infant, what life ho would live, and what death he would die. Diodorus, who wrote in the century preceding Christ Jesus, says :

“They frequently foretell with the greatest accuracy what is about to happen to mankind; showing the failure or abundance of crops, and the epidemic diseases about to befall men or cattle. Earthquakes, deluges, rising of comets, and all those phenomena, the knowledge of which appears impossible to common comprehensions, they foresee by means of their long continued observation.”

P. Le Page Renonf, who is probably the best authority on the religion of ancient Egypt which can be produced, says, in his Hib- bert Lectures

“The Lectures on the Science of Language, delivered nearly twenty years ago by Prof. Max Mtiller, have, I trust, made us fully understand how, among the Indo-European races, the names of the Sun, of Sunrise and Sunset, and of other such phenomena, come to be talked of and considered as personages, of whom wondrous legends have been told. Egyptian mythology not merely admits, but imperatively demands, the same explanation. And this becomes the more evident when we consider the question how these mythical personages came to lie invested with the attributes of divinity by men who, like the Egyptians, had so lively a sense of the divine.”

Kenrick, in his “ History of Egypt,” says :

“We have abundant evidence that the Egyptian theology had its origin in the personification of the powers of nature, under male and female attributes, and that this conception took a sensible form, such as the mental state of the people required, by the identification of these powers with the elements and the heavenly bodies, fire, earth, water, the sun and moon, and the Nile. Such appears enerytchcre to be the origin of the objective form of polytheism; and it is equally' evident among the nations most closely allied to the Egyptians by position and general character—the Phenicians, the Babylonians, and in remote connection, the Indians on the one side and the Greeks on the other.”

The gods and goddesses of the ancient Persians wore also personifications of tiie Sun, Moon, Stars, the elements, &c.

Ormuzd, “ The King of Light,” was god of the Firmament, and the “Principle of Goodness” and of Truth. He was called “The Eternal Source of Sunshine and Light,” “ The Centre of all that exists,” “The First-born of the Eternal One,” “The Creator,” “The Sovereign Intelligence,” “The All-seeing,” “The Just Judge.” He was described as “ sitting on the throne of the good and the perfect, in regions of pure light,” crowned with rays, and with a ring on his finger—a circle being an emblem of infinity; sometimes as a venerable, majestic man, seated on a Bull, their emblem of creation.

“ Mithras the Mediator ” was the god-Sun. Their most splendid ceremonials were in honor of Mithras. They kept his birth-day, with many rejoicings, on the twenty-fifth of December, when the Sun perceptibly begins to return northward, after his long winter journey ; and they had another festival in his honor, at the vernal equinox. Perhaps no religious festival was ever more splendid than the “ Annual Salutation of Mithras,” during which/or/?/ days were set apart for thanksgiving and sacrifice. The procession to salute the god was formed long before the rising of the Sun. The High Priest was followed by a long train of the Magi, in spotless white robes, chanting hymns, and carrying the sacred fire on silver censers. Then came three hundred and sixty-five youths in scarlet, to represent the days of the year and the color of fire. These were followed by the Chariot of the Sun, empty, decorated with garlands, and drawn by superb white horses harnessed with pure gold. Then came a white horse of magnificent size, his forehead blazing with gems, in honor of Mithras. Close behind him rode the king, in a chariot of ivory inlaid with gold, followed by his royal kindred in embroidered garments, and a long train of nobles riding on camels richly caparisoned. This gorgeous retinue, facing the East, slowly ascended Mount Oroutes. Arrived at the summit, the High Priest assumed his tiara wreathed with myrtle, and hailed the first rays of the rising Sun with incense and prayer. The other Magi gradually joined him in singing hymns to Ormuzd, the source of all blessing,



by wlioin I lie radiant Mithras had been sent to gladden the earth and preserve the principle of life. Finally, they all joined in one universal chorus of praise, while king, princes and nobles, prostrated themselves before the orb of day.

The Hebrews worshiped the Sun, Moon, Stars, and “all the host of heaven.”1 El-Shadilai was one of the names given to the god Sun. Parkhurst, in his “Hebrew Lexicon,” says, “ El was the very name the heathens gave to their god Sol, their Lord or Ruler of the hosts of heaven.-’ El, which means “the strong one in heaven ”—the Sun, was invoked by the ancestors of all the Semitic nations, before there were Babylonians in Babylon, Phenicians in Sydon and Tyrus, before there were Jews in Mesopotamia or Jerusalem.3

The Sun was worshiped by the Hebrews under the names of Baal, Moloch, Chemosh, &c.; the Moon was Ashtoreth, the “Queen of Heaven.”3

Tlie gods of the ancient Greeks and Romans were the same as the gods of the Indian epic poems. We have, for example : Zeu- pitor (Jupiter), corresponding to Dyaus-pitar (the Heaven-father), Juno, corresponding to Parvati (the Mother Goddess), and Apollo, corresponding to Crishna (the Sun, the Saviour).' Another name for the Sun among those people was Bacchus. An Orphic verse, referring to the Sun, says, “ he is called Dionysos (a name of Bacchus) because he is carried with a circular motion through the immensely extended heavens.”3

Dr. Prichard, in his “Analysisof Egyptian Mythology,”' speaking of the ancient Greeks and Romans, says :

“That the worship of the powers of nature, mitigated, indeed, and embellished, constituted the foundation of the Greek and Roman religion, will not be disputed by any person who surveys the fables of the Olympian Gods with a more penetrating eye than that of a mere antiquarian.”

M. De Goulanges, speaking of them, says :

“The.Saa, whieli gives fecundity; the Earth, which nourishes; the Clouds, by turns beneficent and destructive,—such were the different powers of which they could make yods. But from each one of these elements thousands of gods were created; because the same physical agent, viewed under different aspects, received from men different names. The Sun, for example, was called in one place Hercules (the glorious); in another, Phasbus (the shining); and still again, Apollo (he who drives away night or evil); one called him/fypmo/i.(ihe elevated being); another, Alexicacos (the beneficent); and in the course of time groups of men, who lmd given these various names to the brilliant luminary, no longer saw that i/tey had the same god."'

Richard Payne Knight says •

“The primitive religion of the Greeks, like that of all other nations not enlightened by Revelation, nppears to have been elementary, and to have consisted in an indistinct worship of the Sun, the Moon, the Stars, the Earth, and the Waters, or rather, the spirits supposed to preside over these bodies, and to direct their motions, and regulate their modes of existence. Every river, spring or mountain had its local genius, or peculiar deity; and as men naturally endeavored to obtain the favor of their gods by such means as they feel best adapted to win their own, the first worship consisted in offering to them certain portions of whatever they held to be most valuable. At the same time, the regular motions of the heavenly bodies, the stated returns of summer and winter, of day and night, with all the admirable order of the universe, taught them to believe in the existence and agency of such superior powers; the irregular and destructive efforts of nature, such as lightnings and tempests, inundations and earthquakes, persuaded them that these mighty beings had passions and affections similar to their own, and only differed in possessing greater strength, power, and intelligence.”1

When the Grecian astronomers first declared that the Sun was not a person, but a huge hot ball, instantly an outcry arose against them. They were called “blaspheming atheists,” and from that time to the present, when any new discovery is made which seems to take away from man his god, the cry of “Atheist ” is instantly raised.

If we turn from the ancient Greeks and Romans, and take a look still farther West and North, we shall find that the gods of all the Teutonic nations were the same as we have seen elsewhere. They had Odin or Woden—from whom we have our Wednesday—the Al- fader (the Sky), Frigga, the Mother Goddess (the Earth), “Baldur the Good,” and Thor—from whom wo have our Thursday (per* Bonifications of the Sun), besides innumerable other genii, among them Freyja—from whom we have our Friday—and as she was the “ Goddess of Love,” we eat fish on that day.’

The gods of the ancient inhabitants of what are now called the “British Islands” were identically the same. The tbwra-god worshiped by the Ancient Druids was called Hu, Beli, Budd and Buddu-gre.a

The same worship which we have found in the Old World, from the farthest East to the remotest West, may also be traced in America, from its simplest or least clearly defined form, among the roving hunters and squalid Esquimaux of the North, through every intermediate stage of development, to the imposing systems of Mexico and Peru, where it took a form nearly corresponding that which it at one time sustained on the banks of the Ganges, and on the plains of Assyria.4



Father Acosta, speaking of the Mexicans, says :

“Next to Vinicoclia, or their Supreme God, that which n'.oat commonly they have, and do adore, is the Sun ; and after, those things which are most remarkable in the celestial or elementary nature, as the Moon, Stars, Sea, and Land.

“Whoso shall merely look into it, shall find this manner which the Devil hath used to deceive the Indians, to be the same wherewith he hath deceived the Greeks and Romans, and other ancient Gentiles, giving them to understand that these notable creatures, the Sun, Moon, Stars, and elements, had power or authority to do good or harm to men.”1

We see, then, that the gods and heroes of antiquity were originally personifications of certain elements of Nature, and that the legends of adventures ascribed to them are merely mythical forms of describing the phenomena of these elements.

These legends relating to the elements of Nature, whether they had reference to the Sun, the Moon, the Stars, or a certain natural phenomenon, became, in the course of time, to be regarded as accounts of men of a high order, who had once inhabited the earth. Sanctuaries and temples were erected to these heroes, their bones were searched for, and when found—which was always the ease— were regarded as a great source of strength to the town that possessed them all relics of their stay on earth were hallowed, and a form of worship was specially adapted to them.

The idea that heavenly luminaries were inhabited by spirits, of a nature intermediate between God and men, first led mortals to address prayers to the orbs over which they were supposed to preside. In order to supplicate these deities, when Sun, Moon, and Stars were not visible, they made images of them, which the priests consecrated with many ceremonies. Then they pronounced solemn invocations to draw down the spirits into the statues provided for their reception. By this process it was supposed that a mysterious connection was established between the spirit and the image, so that prayers addressed to one were thenceforth heard by the other. This was probably tlio origin of image worship everywhere.

The motive of this worship was the same among all nations of antiquity, i. e., fear, They supposed that these deities were irritated by the sins of men, but, at the same time, were merciful, and capable of being appeased by prayer and repentance; for this reason men offered to these deities sacrifices and prayers. How natural that such should have been the case, for, as Abbe Dubois observes : “ To the rude, untutored eye, the ‘ Host of Heaven,’ clothed in that calm beauty which distinguishes an Oriental night, might well appear to bo instinct with some divine principle, endowed with consciousness, and the power to influence, from its throne of unchanging splendor on high, the fortunes of transitory mortals.”



APPENDIX 0.

All the chief stories that we know so well are to be found in all times, and in almost all countries. Cinderella, for one, is told in the language of every country in Europe, and the same legend is found in the fanciful tales related by the Greek poets ; and still further back, it appears in very ancient Hindoo legends. So, again, does Beauty and the Beast j so does our familiar tale of Jack, the Giant-Killer j so also do a great number of other fairy stories, each being told in different countries and in different periods, with so much likeness as to show that all the versions came from the same source, and yet with enough difference to show that none of the versions are directly copied from each other. ‘•'Indeed, when wo compare the myths and legends of one country with another, and of one period with another, we find out how they have come to be so much alike, and yet in some things so different. Wo see that there must have been one origin for all these stories, that they must have been invented by one people, that this people must have been afterwards divided, and that each part or division of it must have brought into its new home the legends once common to them all, and must have shaped and altered these according to the kind of place in which they came to live : those of the North being sterner and more terrible, those of the South softer and fuller of light and color, and adorned with touches of more delicate fancy.” And this, indeed, is really the case. All the chief stories and legends are alike, because they were first made by one people ; and all the nations in which they are now told in one form or another tell them because they are all descended from this one common stock, the Aryan.

From researches made by Prof. Max Muller, The Eev. George W. Cox, and others, in England and Germany, in the science of Comparative Mythology, we begin to see something of these ancient forefathers of ours ; to understand what kind of people they were, and to find that our fairy stories are really made out of their religion,

The mind of the Aryan peoples in their ancient home was full of imagination. They never ceased to wonder at what they saw and heard in the sky and upon the earth. Their language was highly figurative, and so the things which struck them with wonder, and which they could not explain, were described under forms and names which were familiar to them. “ Thus, the thunder was to them the bellowing of a mighty beast, or the rolling of a great chariot. In the lightning they saw a brilliant serpent, or a spear shot across the sky, or a great fish darting swiftly through the sea of cloud. The clouds were heavenly cows, who shed milk upon the earth and refreshed it; or they were webs woven by heavenly



?women who drew water from the fountains on high and poured it down as rain.” Analogies which are but fancy to ns, were realities to these men of past ages. They could sec in the waterspout a huge serpent who elevated himself out of the ocean and reached his head to the skies. They could feel, in the pangs of hunger, a live creature gnawing within their bodies, and they heard the voices of the hill-dwarfs answering in the echo. The Hun, the first object which struck them with wonder, was, to them, the child of .Night ; the Dawn etune before he was born, and died as he rose in the heavens. lie strangled the serpents of the night ; ho went forth like a bridegroom out of his chamber, and like a giant to run his course.[1398] [1399] lie had to do battle with clouds and storms.'1 Sometimes his light grew dim under their gloomy veil, and the children of men shuddered at the wrath of the hidden Sun.[1400] Sometimes his ray broke forth, only, after brief splendor, to sink beneath a deeper darkness; sometimes he burst forth at the end of his course, trampling on the clouds which had dimmed his brilliancy, and bathing Ins pathway with blood.* Sometimes, beneath mountains of clouds and vapors, he plunged into the leaden sea.3 Sometimes he looked benignly on the face of his mother or his bride who came to greet him at his journey’s end.[1401] [1402] [1403] [1404] Sometimes he was the lord of heaven and of light, irresistible in his divine strength ; sometimes lie toiled for others, not for himself, in a hard, unwilling servitude.’ His light and heat might give light and destroy it.[1405] His chariot might scorch the regions over which it passed, his Hauling lire might burn up all who dared to look with prying eyes into his dazzling treasure-house.' He might be the child destined to »lay his parents, or to be united at the last in an unspeakable peace, co the bright Dawn who for a brief space had gladdened his path in the morning.1,1 He might be the friend of the children of men, and the remorseless foe of those powers of darkness who had stolen away his bride." lie might be a warrior whose eye strikes terror



 



evening sky, plangcd Into the sea.

• This would give us the story of Hercules and his bride Idle, or that of Christ Jesus and his mother Mary, who were at their side at the end of their career.

7 This would give us the story of the labors of Hercules.

“This is the Sun as Seva.

     Hero again we have the Snn as Siva the Destroyer.

      lien* we have Apollo, Achillcns, Bellero- phon and Odysseus.

       This would give us the story of Samson, who was “ the friend of the children of men, and the remorseless foe of those powers of darkness” (the Philistines), who had stolen away his bride. (See Judges, ch. xv.)



into his enemies, or a wise chieftain skilled in deep and hidden knowledge.[1406] [1407] [1408] Sometimes he might appear as a glorious being doomed to an early death, which no power could avert or delay.’ Sometimes grievous hardships and desperate conflicts might he followed by a long season of serene repose.’ Wherever he went, men might welcome him in love, or shrink from him in fear and anguish.[1409] [1410] [1411] He would have many brides in many lands, and his offspring would assume aspects beautiful, strange or horrible.’ His course might be brilliant and beneficent; or gloomy, sullen, and capricious.’ As compelled to toil for others, he would be said to fight in quarrels not his own; or he might for a time withhold the aid of an arm which no enemy could withstand.[1412] [1413] He might be the destroyer of all whom he loved, he might slay the Dawn with his kindling rays, he might scorch the Fruits, who were his children; he might woo the deep blue sky, the bride of heaven itself, and an inevitable doom might bind his limbs on the blazing wheel for ever and ever.’ Nor in this crowd of phrases, all of which have borne their part in the formation of mythology, is there one which could not be used naturally by ourselves to describe the phenomena of the outward world, and there is scarcely one, perhaps, which has not been used by our own poets. There is a beauty in them, which can never grow old or lose its charm. Poets of all ages recur to them instinctively in times of the deepest grief or the greatest joy; but, in the words of Professor Max Muller, “ it is impossible to enter fully into the thoughts and feelings which passed through the minds of the early poets when they formed names for that far East from whence even the early Dawn, the Sun, the Day, their own life seemed to spring. A new life flashed up every morning before their eyes, and the fresh breezes of the Dawn reached them like greetings wafted across the golden threshold of the sky from the distant lands beyond the mountains, beyond the clouds, beyond the dawn, beyond the immortal sea which brought us hither! The Dawn seemed to them to open golden gates for the Sun to pass in triumph; and while those gates were open, their eyes and their minds strove, in their childish way, to pierce beyond the limits of this finite world. That silent aspect wakened in the human mind the conception of the Infinite, the Immortal, the Divine; and the names of the Dawn became naturally the names of higher powers.’



 



bound maidens, who sleep for years.

4 This is Hercules and his counterparts.

® This again is Ilercules.

      This would depend upon whether his light was obscured by clouds, or not.

7 This again /s Ilercules.

6 This is Apollo, Siva and Ixion.

       Rev. G. W. Cox.



 



“ This imagery of the Aryans was applied by them to all they saw in the sky. Sometimes, as we have said, the clouds were cows ; they were also dragons, which sought to slay the Sun ; or great ships floating across the sky, and casting anchor upon earth ; or rocks, or mountains, or deep caverns, in which evil deities hid the golden light. Then, also, they were shaped by fancy into animals of various kinds—the bear, the wolf, the dog, the ox ; and into giant birds, and into monsters which were both bird and beast.

“ The winds, again, in their fancy, were the companions or ministers of India, the sky-god. The spirits of the winds gathered into their host the souls of the (.load—thus giving birth to the Scandinavian and Teutonic legend of the Wild Horseman, who rides at midnight through the stormy sky, with his long train of dead behind him, and his weird hounds before.1 The Bibhus, or Arblius, again, were the sunbeams or the lightning, who l'orged the armor of the gods, and made their thunderbolts, and turned old people young, and restored out of the hides alone the slaughtered cow on which tire gods had feasted.”*

Aryan myths, then, were no more than poetic fancies about light and darkness, cloud and rain, night and day, storm and wind ; and when they moved westward and southward, the Aryan race brought these legends with it; and out of these were shaped by degrees innumerable gods and demons of the Hindoos, the devs and jiuns of the Persians ; the great gods, the minor deities, and nymphs, and fauns, ami satyrs of Greek mythology and poetry; the stormy divinities, the giants, and trolls of the cold and rugged North ; the dwarfs of the German forests ; the elves who dance merrily in the moonlight of an English summer ; and the “ good people ” who play mischievous tricks upon stray peasants among the Irish hills. Almost all, indeed, that we have of a legendary kin

[Prometheus]

APPENDIX D.

We maintain that not bo much as one single passage purporting to be written, as history, within the first hundred years of the Christian era, can be produced to show the existence at or before that time of such a person as Jesus of Nazareth, called the Christ, or of such a set of men as could be accounted his disciples or followers. Those who would be likely to refer to Jesus or his disciples, but who hare not done so, wrote about:

A. D. 40 Philo.[1433] [1434] [1435]

40 Josephus.

79 C. Plinius Second, the Elder.’ 1

69 L. Ann. Seneca.                              > Philosophers.

79 Diogenes Laertius.                        )

| Geographers.
 
79 Pausanias.

79 Pompon Mela.

79 Q. Curtius Ruf.

79 Luc. Flor.

110 Cornel Tacitus.

> Historians.
 
123 Appianus.

               Justinus.

               yElianus.

Out of this number it has been claimed that one (Josephus) spoke of Jesus, and another (Tacitus) of the Christians. Of the former it is almost needless to speak, as that has been given up by Christian divines many years ago. However, for the sake of those who still cling to it wo shall state the following :

Dr. Lardner, who wrote about a.d. 1700, says :

          It was never quoted by any of our Christian ancestors before Esuebius.

        Josephus lias nowhere else mentioned the name or word Christ, in any of his works, except the testimony above mentioned,[1436] and the passage concerning James, the Lord’s brother.[1437] [1438]

          It interrupts the narrative.

          The language is quite Christian.

        It is not quoted by Chrysostom,[1439] [1440] though he often refers to Josephus, and could not have omitted quoting it, had it been then, in the text.





 



The Rev. Dr. assumes that these ” wonderful events ” really took place, hut, if they did not take place, of conrse Philo’s silence on the subject is accounted for.

3 Both those philosophers were living, and must have experienced the immediate effects, or received the earliest information of the existence of Christ Jesus, had such a person as the Gospels make him out to be ever existed. Their ignorance or their willful silence on the the subject, is not less than imi/robable.

3 Antiquities, bk. xviii. cli. iii. 3.

      Ibid. bk. xx. ch. ix. 1.

      John, Bishop of Constantinople, who died



      It is not quoted by Photius, though he has thite articles concerning Josephus.

      Under the article Justus of l’iberius, this author (Photius) expressly states that this historian (Josephus), being a Jew. has not taken the least notice of Christ.

      Neither Justin, in his dialogue with Typho the Jew, nor Clemens Alexau- driuus, who made so many extracts from ancient authors, nor Origeu against Celsus, hace even mentioned this testimony.

      But, on the contrary, Origen openly affirms (ch. xxxv., bk. i., against Celsus), that Josephus, who had mentioned John the Baptist, did not acknowledge Christ.[1441] [1442]

In the Bible for Learners,” wc read as follows :

“ Flavius Josephus, the well-known historian of the Jewish people, was born in A. D. 37. only two years after the death of Jesus; but though his work is of inestimable value as our chief authority for the circumstances of the limes in which Jesus and his Apostles came forward, yet he does not seem to have ever mentioned Jesus himself. At any rale, the passage in his ‘Jewish. AntiyuiUe*' that refers to him is certainly spurious, and was inserted by a later and a Christian hand. Tile Talmud compresses the history of Jesus into a single sentence, and later Jewish writers concoct mere slanderous anecdotes. The ecclesiastical fathers mention a few sayings or events, the knowledge of which they drew from oral tradition or front writings that have since been lost. The Latin and Greek historians just mention his name. This meager harvest is all we reap from sources outside the Gospels.”[1443]

Canon Farrar, who finds himself compelled to admit that this passage in Josephus is an interpolation, consoles himself by saying :

"The single passage in which he (Josephus) alludes to Him (Christ) is interpolated, if not wholly spurious, and no one can doubt that his silence on tho subject of Christianity was as deliberate as it was dishonest.”[1444] [1445]

The Rev. Dr. Giles, after commenting on tiiis subject, concludes by saying :

“ Kusebius is the first, who quotes the passage, and our reliance on the judgment, or even the honesty, of this writer is jwt so great as to allow of our considering everything found in his works as undoubtedly genuine.”*

Eusebius, then, is the first person who refers to these passages.* Eusebius, “ ivhone honesty is not so great as to allow of our considering everything found in his works as undoubtedly genuine.” Eusebius, who says that it is lawful to lie and cheat for the cause of Christ.* This Eusebius is tho sheet-anchor of reliance for most wc know of the first three centuries of the Christian history. What then must wc think of the history of the first throe centuries of the Christian era ?



 



proper to use falsehood as a medium for il.e benefit of those who require to be deceived and he closes his work with these words : *• I have repealed whatever may rebound to iho glory, and suppressed all that could tend to tho disgrace of our religion.’*



The celebrated passage in Tacitus which Christian divines—and even some liberal writers—attempt to support, is to be found in his Annals. In this work he is made to speak of Christians, who “ had their denomination from Christus, who, in the reign of Tiberius, was put to death as a criminal by the procurator Pontius Pilate.”

In answer to this we have the following :

       This passage, which would have served the purpose of Christian quotation better than any other in all the writings of Tacitus, or of any Pagan writer whatever, is not quoted by any of the Christian Fathers.

       It is not quoted by Tcrtullian, though he had read and largely quotes the works of Tacitus.

       And though his argument immediately called for the use of this quotation with so loud a voice (Apol. ch. v.), that his omission of it, if it had really existed, amounts to a violent improbability.

        This Father has spoken of Tacitus in a way that it is absolutely impossible that he should have spoken of him, had his writings contained such a passage.

        Tt is not quoted by Clemens Alexandrinus, who set himselj entirely to the work of adducing and bringing together all the admissions and recognitions which Pagan authors had made of the existence of Christ Jesus or Christians before his time.

        It has been nowhere stumbled upon by the laborious and allseeking Eusebius, who could by no possibility have overlooked it, and whom it would have saved from the labor of forging the passage in Josephus ; of adducing the correspondence of Christ Jesus and Abgarus, and the Sibylline verses ; of forging a divine revelation from the god Apollo, in attestation of Christ Jesus’ ascension into heaven ; and innumerable other of his pious and holy cheats.

        Tacitus has in no other part of his writings made the least allusion to “Christ'” or “Christians.”

       The use of this passage as part of the evidences of the Christian religion, is absolutely modern.

       There is no vestige nor trace of its existence anywhere in the world before the 15 th century.[1446]



 



of the chief writers of antiquity, on aconnt of the Popes, in their efforts to revive learning, giving money rewards and indulgences to those who should procore MS. copies of any of the ancient Greek or Roman authors. Manuscripts turned up as if by magic, in every direction ; from libraries of monasteries, obscure as well as famous ; the most out-of- the-way places,—the bottom of exhausted wells, besmeared by snails, as the History of Velleius Paterculus, or from garrets, where they had been contending with cobwebs and dust, as the poems of Catullus.



           No reference whatever is made to tins passage by any writer or historian, monkish or otherwise, before that time,[1447] [1448] which, to say the least, is very singular, considering that after that time it is quoted, or referred to, in an endless list of works, which by itself is all but conclusive that it was not in existence till the fifteenth century ; which was an age of imposture and of credulity so immoderate that people were easily imposed upon, believing, as they did, without sufficient evidence, whatever was foisted upon them.

           The interpolator of the passage makes Tacitus speak of “ Christ,” not of Jesus the Christ, showing that—like the passage in Josephus—it is, comparatively, a modern interpolation, for

           The word “ Christ ” is not a name, but a title ;s it being simply the Greek for the Hebrew word “Messiah.” Therefore,

           When Tacitus is mado to speak of Jesus as “Christ,” it is equivalent to my speaking of Tacitus as “ Historian,” of George Washington as “General,” or of any individual as “Mister,” without adding a name by which oither could be distinguished. And therefore,

            It has no sense or meaning as ho is said to have used it.

           Tacitus is also mado to say that the Christians had their denomination from Christ, which would apply to any other of the so-called Christs who were j>ut to death in Judea, as well as to Christ Jesus. And

           “ The disciples were called Christians first at Antioch ” (Acts xi. 2-G), not because they were followers of a certain Jesus who claimed to be the Christ, but because “ Christian” or “ Chrestian,” was a name applied, at that time, to any good man.[1449] And,



 



(Abbott and Conant; Die. of Relig. Knowledge, art. “Jesus Christ")

In the oldest Gospel extant, that attributed to Matthew, we read that Jesus said unto bis disciples, “Whom say ye that I am f” where* npon Simon Peter answers and says : “Thou art the Christ, the Son of the living God. . . . Then charged he his disciples that they shonld tell no man that he was Jesus tub Christ." (Matt. xvi. 15-20.)

This clearly shows that “ the Christ" was simply a title applied to the man Jesus, therefore, if a title, it cannot be a name. All passages in the New Testament which speak of Christ as a name, betray their modern date.

* “This name (Cbristiau) occurs but three times in the Now Testament, and is never used by Christians of themselves,only as spoken by or coming from those without the Church, The general names by which the early Christians called themselves were * brethren,’ * disci* pies,’[1450] believers.’ and4 saints.’ The presumption is that the name Christian was originated by the Heathen." (Abbott and Conant: Die. of Relig. Knowledge, art. “ Christian.*’)



          The worshipers of the Sun-god, Serapis, were also called “ Christians,” and his disciples “ Bishops of Christ.”1 So much, then, for the celebrated passage in Tacitus.



 



“We are called Christians (not, we call ourselves Christians). So, then, we are the beet of men (Christians), and it can never be just to hate what is (Christ) good and kind [or, “ therefore to hate what is Ghrestian is unjust.11] (Justin Martyr: Apol. 1. c. iv.)

“Some of the ancient writers of the Chnrch have not scrupled expressly to call the Athenian Socrates, and some others of the best of the heathen moralists, by the name of Christians" (Clark: Evidences of Revealed Relig., p. 284. Quoted in Ibid. p. 41.)

“Those who lived according to the Logos, (t. e., the Platonists), were really Christians." (Clemens Alexandrinus, in Ibid.)

“Undoubtedly we are called Chfistians, for this reason, and none other, than because we are anointed with the oil of God." (The- ophilus of Antioch, in Ibid. p. 399.)

“Christ is the Sovereign Reason of whom

the whole human race participates. AU those who have lived conformably to a right reason* havebeen Christians, notwithstanding that they have always been looked upon as Atheists.” (Justin Martyr: Apol. 1. e. xlvi.)

Lucian makes ft person called Tricphon answer the question, whether the affairs of the Christians were recorded in heaven. “All nations are there recorded, since ChrSetus exists even among the Gentiles.”

1 “ Egypt, which you commended to me, my dearest Servianus, 1 have found to be wholly fickle and inconsistent, and continually wafted about by every breath of fame. The worshipers of Serapis (here) are called Christians, and those who are devoted to the god Serapis tl find), call themselves Bishops of Christ(The Emperor Adrian to Servianus, written a.d. 134. Quoted by Dr. Giles, vol. ii. p. 86.)



 



Note.—Tacitus says—according to the passage attributed to him—that “those who confessed [to be Christians] were first seized, and then ou their evidence a huge multitude (Ingens Multitudo) were convicted, not so much on the charge of incendiarism as for their hatred to mankind." Although M. Kenan may say (Ilibbert Lectuies, p. 70) that the authenticity of this passage “ cannot be disputed,” yet the absurdity of “ a huge multitude ” of Christians being in Home, in the days of Nero, A. D. 64—about thirty years after the time assigned for the crucifixion of Jesus—has uot escaped the eye of thoughtful scholars. Gibbon—who saw how ridiculous the statement is—attempts to reconcile it with common sense by supposing that Tacitus knew so little about the Christians that he confounded them with the Jews, and that the hatred universally felt for the latter fell upon the former. In this way he believes Tacitus gets his “ huge multitude," as the Jews established themselves in Rome as early as 60 years B. C., where they multiplied rapidly, living together in the Traslevere—the most abject portion of the city, whore all kinds of rubbish was put to rot—where they became “ old clothes ” men, the porters and hucksters, bartering tapers for broken glass, hated by the mass and pitied by the few. Other scholars, among whom may be mentioned Schwegler (Nachap Zeit., ii. 229); KOstlin (Johann- Lehrbegr472); and Baur (First Three Centuries, 1.188); also being struck with the absurdity of the statement made by some of the early Christian writers concerning the wholesale prosecution of Christians, said to have happened at that time, suppose it must have taken place daring the persecution of Trajan, A. D. 101. It is strange we hear of no Jewish martyrdoms or Jewish persecutions till we come to the times of the Jewish war, and then chiefly in Palestine! But rabies must be made realities, so we have the ridiculous story of a •' huge multitude ” of Christians being put to death in Rome, in A. D. 61, evidently for the purpose of bringing Peter there, making him the first Pope, and having him crucified head downwards. This absurd story is made more evideut when we find that it was not until about A. D. 50—only 14 years before the alleged persecution—that the first Christians—a mere handfnl—entered the capitol of the Empire. (See Renan’s Hibbert Lectures, p. 55.) 'They were a poor dirty set, without manners, clad in filthy gaberdines, and smelling strong of garlic. From these, then, with others who came from Syria, we get our *• huge multitude ” in the space of 14 years. The statement attributed to Tacitus is, however, outdone by Orosius, who asserts that the persecution extended “ through all the provinces.” (Orosius, ii. 11.) That it was a very easy matter for some Christian writer to interpolate or alter a passage in the Annals of Tacitus may be seen from the fact that the >is. was not known to the world before the 15th ceutury, and from information which is to be derived from reading Daille On the Right Use of the Fathers, who shows that they were accustomed to doing such Business, and that these writings are, to a large extent, unreliable.

[Prometheus]

[1]               The idea that the sun, moon and star? were set in the firmament was entertained by most nations of antiquity, hut, as strange as it may appear, Pythagoras, the Grecian philosopher, who flourished from 540 to 510 b. c.—as well as other Grecian philosophers—taughtthat theenn was placed in the centre of the universe, with the planets roving round it in a cir?

[2] Inasmuch as the physical construction of the serpent never could admit of its moving in any oilier way, and inasmuch as it does not eat dud, does not the narrator of this myth

[3] “ Our writer unmistakably recognizes the existence of many gods; for lie makes Yah-

wch pay: ‘ Sec, the man has become as one op i:s, knowing good and evil;1 and so he evidently implies the existence of other similar beings, to whom he attributes immortality and insight into the difference between good and evil. Yuhweh, then, was, in his eyes, the god of gods, indeed, but not the only god.” (.Bible for Learners, vol. i. p. 51.)

[5]               In his memorial sermon, preached in Westminster Abbey, after the funeral of Sir Charles Lyell. lie further said in this address:—

“It is well known that when the science of geology first arose, it was involved in endless schemes of attempted reconciliation with the letter of Scripture. There was, there an perhaps still, two modes of reconciliation of Scripture and science, which have been each in

>° Gen. ii. 7, 8,15, 22.

[7]    Gen. ii. 4-25.

[8]    Gen. iii.

12 Gen. i. 1-ii. 3.

[10] Gen. iii. 1,3, 5.

16 The Pentateuch Examined vol. ii. pp. 171— 173.

>• Com. on Old Test. vol. i. p. 59.

[13] ThoRelig. of Israel, p. 186.                                         8 Lenormant: Beginning of llist. vol. i. p. 61.

a Von Bohlcn: Intro, to Gen. vol. ii. p. 4.                    < See Ibid. p. 64; and Legends of the

Patriarchs, p. 31.

[16]                                                                                                      “ The Etruscans believed in a ereation of 8 Quoted by Bishop Colenso: The Penta-

six thousand years, and in the successive pro- teuch Examined, vol. iv. p. 115.

duction of different beings, the last of which                   3 Intro, to Genesis, vol. ii. p. 4.

was man.” (Dunlap: Spirit Hist. p. 357.)                          * Com. on Old Test. vol. 1. p. 63.

» The Pentateuch Examined, vol. iv. p. 153.

[21] See Chapter xi.

9 Mr. Smith says, “Whatever the primitive

acconnt may have been from which the earlier

part of the Book of Genesis was copied, it is evident that the brief narration given in the

explanations—for instance, as to the origin of

Pentatcnch omits a number of incidents and

[27] Marray'ti Mythology, p. 208.

[28] Goldziher: Hebrew Mythology, p. 87.                       TJfc' bedsit immortal.ty.” dJomvick: Eiryp’ an

1  Com. on the Old Test, vol. i. p. 70.                       Belief, p. 2-tOo

• Ibid. *                                                                                               MniHf:irr'-r. ? T.“Antiquin' Expl.qnee,

[31] Ibid. “The fruit and pap of this * 'I'm of vol. i. p. 211. and i i <-N.\xiii.

[32]              Faber: Origin Pagan Idolatry, vol. i. p. 443; in Anacalypeds, vol. i. p t337.

[33]               Tree arid Serpent Worship, p. 13.

[34]               Prog. Rejig. Ideas?, vol. i. p. 159.

[35]               See Bunsen’s Keys of St, Peter, p. 414.

[36] See Wake: Phallism in Ancient Religions,

pp, 46. 47; and Maurice: Hist, liindostau, vol. 1. p. 408.

[38] Hardwick : Christ and Other Masters, p. 215.

8 See Jacolliot’s “Bible in India,” which John Fisk calls a “ very discreditable performance,” and “a disgraceful piece of charlatanry” (Myths, &c. p. 205). This writer also states that according to Hindoo legend, the first man and woman were called “ Adiraa and Heva,” which is certainly not the case. The

[39]              See Prog. Relig. Ideas, vol. i. pp. 2m>-210. The Pentateuch Examined, vol. iv. pp, 152, 153. and Legends of the Patriarchs, p. 38.

[40]               Legends of the Patriarchs, p. 31.

[41]      Quoted by Muller: The Science of Relig.,

p. 302.

[43]              Sir William Jones, the first president of the Royal Asiatic Society, saw this when he said : “ Either the first eleven chapters of Oenesis. all doe allowance being made for a figurative Eastern style, are true, or the whole fabric of oar religion is false.” (In Asiatic Researches, vol. i. p. 235.) And so also did the

[44]              The above extract* arc quoted by Bishop Coienso, in The Pentateuch Examined, vol. ii. pp. 10-1$. from which we take them.

[45]   CoKmiVfomj is the title of a volume lately written by Prof. Thomas Mitchell, and published by the American News Co., in which the author attacks all the modern scientists in

[46]              See “The Delude in the Light of Modern Science,” by Prof. Win. Denton: J. P. Mcn- dmn, Poston.

[47]               “ There wore giants in the earth in those days.” It is a scientific fact that most races of men, in former ages, instead of being larg</\ were smaller than at the present time. There is hardly a suit of armor in the Town- of Lon* don, or in the old castles, that is large enough for the average Englishman of to-day to put on.

Man has grown in stature as well as intellect, nrnl there is no proof whatever in fact, the op- po-iie is certain —tlmt there ever was a race of what might properly be called glints, inhabiting tile earth. Fossil remains of large animals having been found by primitive man. and a legend invented to account for them, it would naturally be that: “There were giants in the earth in those days.” As an illustration we may mention the story, recorded by the traveller James Orton, vve believe (in “The Andes and the Amazon”), that, near Pnnin, in Sonth America, was found the remains of an extinct

[49]                                                      Gen. iv.                2 <jen. v\ j_3. Athyr (Nov. 13th), the very <lay and month on

3  See chapter xi.                                                              which Noah is said to have entered his ark.

4              The image of Osiris of Egypt was by the (See Bonwlck’s Egyptian Belief, p. 1G5, and priests shat np in a 6acred ark on the 17th of Bunsen’s Angel Messiah, p. 22.)

[51] Gen. viii.

[52]            See chapter xi.

[53]              Josephus, the Jewish historian, speaking of the flood of Noah (Antic]., bk. 1, ch. iii.), says :

••All the writers of the Babylonian histories make mention of this flood and this ark.”

[55]              Chaldean Account of Genesis. pp. 28ri. 28G.

[56]               Volney : New Researches, p. 119; Chaldean Acct. of Genesis, p. 290 ; Hist. Hindustan, vol, i. ]). 417, and Dunlap’s Spirit Hist. p. 277.

[57]               Ibid.

1 Legends of the Patriarchs, pp. 109,110.

6 Gen. vi. 8.

* The Hindoo ark-preserved Menu had

three sons ; Sama. (Jama, and Pra-Jupnti. (Faber: Orig. Pagan Idol.) The Bhattins, who live between Belli and the Panjab, insist that they are descended from n certain king called Salivahana, who had three sons, Bhot, Maha and Thamaz.” (Col. Wilford, in vol. ix. Asiatic Researches.) The Iranian hero Thmctona had three sons. The Iranian Sethite Lantech had three sons, and Ilellen, the son of Deucalion, during whose time the flood is said to have happened, had three sons. (Bunsen : The

Angel-Messiab, pp. 70,71.) Ail the ancient na

tions of Europe aUo describe their origin from the three sons of some king or patriarch. The

priest places an image of himself there during his life-lime ; the priests, therefore, reckoning them and showing them to me, pointed out that each was the son of his own father; going through them all, from the image of him who died last until they had pointed them all out.” (Herodotus, book ii. chs. 142,143.) The discovery of mummies of royal and priestly personages, made at Deir-el-Bahari (Aug., 1881), near Thebes, in Egypt, would seem to confirm this statement made by Herodotus. Of the thirty- nine mummies discovered, one—that of King Raskcnen— is about three thousand seven hundred years old. (See a Cairo [Aug. 8th,] Letter to the London Times.)

[65]              Owen : Man’s Earliest History, p. 28.

[66]              Bonwick 2 Egyptian Belief, p. 185.

[67]            Ibid. p. 411.

[68]              Owen: Man’s Earliest History, pp, 27,

28.

0 Goldzhier : Hebrew Mytho. p. 319.

11bid. p. 320.

[71] Translated from the Bhagavat by Sir Wm,          2 See Prog. Rclig. Idea?, vol. i. p. 55.

Jones, and published in the fir6t volume of the           * Sec Thornton's Ilist. China, vol. i. p. SO.

Maurice: Ind. Ant. il. 277, et eeq., and Prof.             p. 41.

Max Mflller’s Hist. Ancient Sanskrit Litera* 4 Priestley, p. 42. ture, p. 425, et seq.

[74]              Bunco : Fairy Tales, Origin and Meaning,

P. 1 5.

[75]               Thu oldest Greek mythology, however, has no such idea; it cannot be proved to have been known to the Greeks earlier than the (Ith century B. C. (See Goldzhier : Hebrew Mytho., p. 319.) This could not have been the case had there ever been a universal deluge.

[76]      Tales of Ancient Greece, pp. 72-74. “ Apol-

lodorus—a Grecian mythologist, born 140 b.

[78] Huxley : Man’s Place in Nature, p. 184.                  6 We know that many legends have origin-

[79] Paschel : Races of Man, p. 30.                               ated in this way. For example, Dr. Robinson,

1 Tylor : Early History of Mankind, p. 328. in his “ Travels in Palestine ” (ii. 580), men-

[81] Ibid. pp. 329, 330                                                       tions a tradition that a city had once stood in a

[82] The Pentateuch Examined, vol. iv. p. 208.

[33]

[83] Ibid. p. 268. See also Bible for Learners, vol. i. p. DO.

* Myths and Myth-makcre, p. 72. See also

Encyclopaedia Biitannica, art. Babel.”

*3 “There wen '.giants in the earth in those

days.” (Genesis vi. 4.)

[88] “ Diodorus states that the great tower of

the temple of Bolus was used by the Chaldcaus as an observatory." (Smith's Bible Dictionary, art. “ Babel.”)

9 The Hindoos had a sacred Mount Meru, the abode of the gods. This mountain was supposed to couslst of seven stages, increasing in sauctity as they ascended. Many of the

Ilindoo temples, or rather altars, were “ studied transcripts of the sacred Mount Meruthat Is, they were built, like the tower of Babel, in

[92] Ibid. p. 148. The ancient Scandinavians 4 Encyclopaedia Britannica, art. “Babel.”

had a legend of a somewhat similar tree. “ The            6 Higgins: Anacalypsis, vol. ii. p. 27.

Mnndane Tree,” called Yggdrasill. was in the               • Brinton : Myths of the New World, p.

centre of the earth ; its branches covered over 804.

the surface of the earth, and its top reached to 7 Ilumholdt: American Researches, vol. i.

the highest heaven, (See Mallet’s Northern p. 96.

[98] Encyclopaedia Britannica, art. “ Babel.”               •Ibid, and Brinton: Myths of the New

8 Eathonia is one of the three Baltic, or so- World, p. 204. called, provinces of Russia.                 •• The Pentateuch Examined, vol. iv. p. 272;

1 Quoted by Bishop Oulenso: The Pema- p. 97. Lord Kingsborough: Mexican Antlqnl- teuch Examined, vol. iv. p, 272.  ties.

[100] Ilumhoidt: American Kesearcbes, vol. i. • Com. on Old Test. vol. i. p. 196.

[101]           See Milller’s nist. Sanscrit Literature; and * See Inman’s Ancient Faiths, vol. it. p.

Williams' Indian Wisdom, p. 29.                                 104.

[102]     Quoted by Count de Volney: New Re- ‘ Prog. Reiig. Ideas, vol. i. p. 302.

searches in Anc’t Hist., p. 144.

[104] See Chambers’s Encyclo., art. “Transmi- 3 Ibid. Ernest de Bunsen says : “ The first gration.”                    traces of the doctrine of Transmigration of

a Chambers’s Encyclo., art. “ Transmigra- souls is to be found among the Brahmins and

[106]                                                                                              See The Religion of Israel, p. IS.                      * See Bonwick: Egyptian Belief, p. 78.

[107]                                                                                              Malachi iv. 5.          * Faber: Orig. Pagan Idol, vol. iii. p. 613;

* Matthew xvii. 12,13.                                                 in Anacalypsis, vol. i. p. 210.

* Indian Antiqities, vol. ii. p. 262.

[110]         Dupuis: Origin of Religious Beliefs, p. 844.

7  Volney's Ruins, p. 147, note.

8  See Child's Prog Relig. Ideas, vol.». pp. 160. 162.

[111]             Genesis xxviii. 12,13.

3  Genesis xxviii. 18, 19.

8 “Phallic,” from “Phallus,” a representation of the male generative organs. For further information on this subject, see the works of B. Payne Knight, and Dr. Thomas Inman.

[114]     Bible for Learners, yoL, i. pp. 175, 276.

See, also, Knight: Ancient Art and Mythology;

and Inman: Ancient Faiths, vol. i. and ii.

[117] Bible for Learners, vol. i. pp. 177, 178, 317, 321, 322,

8 Indian Antiquities, vol. ii. p. 366.

* Ibid.

[120] We read in Bell’s “ Pantheon of the Gods and Demi-Gods of Antiquity,” under the head of Baelylion, Baelylxa, or Baetylos, that they are “ Anointed Stones, worshiped among the Greeks, Phrygians, and other nations of the East;” that “these Baetylia were greatly venerated by the ancient Heathen, many of their idols being no other;” and that, “in reality no sort of idol was more common in the East, than that of oblong stones erected, and hence termed by the Greeks jrillars." The Rev. Geo. W. Cox, in his Aryan Mythology

(vol. ii. p. 113), says: “The erection of these stone columns or pillars, the forms of which in most cases tell their own story, are common throughout the East, some of the most elaborate being found near Ghizni.” And Mr. Wake (Phallism in Ancient Religions, p. 60), says: “ Kiyun, or Kivan, the name of the deity said by Amos (v. 26), to have been worshiped in the wilderness by the Hebrews, signifies God op the pillar."

[122] We find that there was nothing gross or immoral in the worship of the male and female

[123]             Exodus 1. 14.

[124]             Exodus ii. 24, 26.

[125]             See chapter x.

? Exodus ii. 12.

6 The Egyptian name for God was “ Kuk- Pa-yuk” or “I am that I am.” (Bonwick : Egyptian Belief, p. 393.) This name was found

on a temple in Egypt. (Higgins • Anacalypsis, vol. ii. p. 17.) “41 am’ was a Divine name

[129] Exodus xiv. 5-13.

8 Orpheus is said to have been the earliest poet of Greece, where he first introduced the rites of Bacchus, which be brought from Egypt. (See Roman Antiquities, p. 134.)

[131]             The Hebrew fable writers not wishing to

be outdone, have made the waters of the river

Jordan to be divided to let Elijah and Elisha

[134] Knight: Anc t Art aud Mythology, p. 89,  cleanliness of the Egyptian priests was extreme.

[135]            Bell’s Pantheon, vol. i. p. 122; and Higgins: Anacalypsis, vol. ii. p. 19.

[136]            Ibid, and Dupuis : Origin of Religious Be* lief, p. 174.

[137]            Taylor's Diegesis, p. 190 ; Bell’s Pantheon, vol. 5. under “ Bacchus;” and Higgins: Anaca- lypsis ii. 19.

* Exodus ii. 1-11.

[139] Taylor's Diegesis, p. 191 ; Bell’s Pantheon,

vol. i. under “Bacchus;” and Higgins : p. 19,

vol. ii.

1 Tacitus : Hist, book v. ch. iii.                                and Kenrick'a Egypt, vol. I. p. 447. “ The

[143] The Religion of Israel, pp. 31,33.

8  Jewish Antiq. bk. ii. ch. xvi.

9  Ibid. note.

“It was said that the waters of the Pamphylian Sea miraculously opened a passage for the army of Alexander the Great. Admiral Beaufort, however, tells us that, * though there arc no tides in this part of the Mediterranean, considerable depression of the sea is caused

[144] Exodus six.

* Exodus xxxi. 18.

8 Exodus xxii. 19.

[147] Exodus xxxiv.

6 Ibid.

It was a common belief among ancient Pagan nations that the gods appeared ami conversed with men. As an illustration we may cite the following, related by Herodotus, the Grecian historian, who, in speaking of Egynt and the Egyptians, says : “ There is a large city

[148] Buddha, the founder of Buddhism, had ten commandments. 1. Not to kill. 2. Not to steal. 3. To be chaste. 4 Not to bear false witness. 5. Not to lie. 6. Not to swear. 7. To avoid impure words. 8. To be disinterested. 9. Not to avenge onc's-self. 10. Not to be superstitious. (See line's Travels, p. 328, vol. i.)

* Exodus xx. Dr. Oort says : “ The original ten commandments probably ran as follows : I Yahwah am your God. Worship no other gods beside me. Make no image of a god. Commit no perjury. Remember to keep holy

1  Judges, xvi.                                                                        8 Hebrew Mythology, p. 2*18.

[150] Perhaps that of Izdubar. See chapter xi. 4 Manual of Mythology, p. 248. The Age of

Fable, p. 200.

[151] Bulfincli: The Age of Fable, p. 200.

3 Murray: Manual of Mythology, p. 240.

*Roman Antiquities, p. 124; and Mont- faucon, vol. i. plate exxvi.

* Murray: Manual of Mythology, p. 249.

*       See Ibid, Greek and Italian Mythology, p.

129, and Montfaucon, vol. i. plate exxv. and exxvi,

* Manual of Mythology, p. 247.

[158] Steinthal: The Legend of Samson, p. 398.         3 Quoted by Count de Volney: Researches

See, also, Higgins: Anacalypsis, vol. i. p. 240, in Ancient History, p. 42, note. and Volney: Researches in Anc’tHistory,p,42.                      * Volney : Researches in Ancient History,

[160] Ibid.                                                                               p. 42.

[161] Yolney: Researches in Anc’t History, pp. 41,43.

Tn Bell's “Pantheon of the Gods and Demi- Gods of Antiquity,” we read, under the head of Ammon or Ilammon (the name of the Egyptian Jupiter, worshiped under the figure of a    that: “ Bacchus having subdued

Asia, and passing with his army through the deserts of Africa, was in great want of water; but Jupiter, his father, assuming the shape of a liamy led him to a fountain, where he refreshed himself and his army; in requital of which favor, Bacchus built there a

[162] Monumental Christianity, p. 390.

5 (Ed. Jod. p. 300, in Auacalypsis, vol. I. p. 239.

*“ Rien de plus connu dans la fable que see amours avec Omphale ct lole."—L’Antt quite Expliquee, vol. i. p. 224.

* The Legend of Samson, p. 404.

t Vol. I. plate cxxvii.

•“Samson was remarkable for his long hair, The meaning of this trait in the original myth is easy to guess, and appears also

1 Hebrew Myttao., pp. 137,138.                                       4 The Legend of Samson, p. 408.

3 Cox : Aryan Myths, vol. i. p. 84.                                  * Cox: Aryan Mytho., vol. ii. p. 72.

[166] Tales of Ancient Greece, p. xxix.

[167] The Legend of Samson, p. 400.

8 See Higgins: Anacalypsis. vol. i. p. 237. Goldzhicr: Hebrew Mythology, p. 22. The Religion of Israel, p. Cl. The Bible for Learners, vol. i. p. 418. Volnev's Ruins, p. 41, and Stanley: History of the Jewish Church, where he says: “His name, which Josephus interprets in the sense of ‘ strong,’ was still more characteristic. He was ‘the Sunny*— the bright and beaming, though wayward, likeness of the great luminary.”

[168] Vol. v. p. 270.

1 Maurice: Indian Antiquities, vol. il. p. 155.

* Steinthal: The Legend of Samson, p. 996.

[171] Buckley: Cities of the World, 41, 42.

[172] See Mallet’s Northern Antiquities, pp. 94, 417, and 514.

* Sec Cox: Aryan Mythology.

*              See vo). i. of Aryan Mythology, by Rev. G. W» Cox.

[175] See Tylor’s Early Hist. Mankind, and and note ; and Tylor : Primitive Culture, l. 802. Primitive Culture, vol. i.

1 Tylor: Early Hint. Mankind, pp. 344, 345.              3 Bouchet: Hist, d’Animal, in Anac., vol. i.

1 Tales of Ancient Greece, p. 296.                                 * Chambers’s Encyclo., art. Jonah.

a See Hebrew Mythology, p, 203.                                  * See Fiske : Myths and Myth Makers, p. 77,

[178]         Goldzhier: Hebrew Mythology, pp. 102,103.

*              This is seen from the following, taken from Pictet: “Du Quite des Carabi," p. 104, and quoted by Higgins: Anac., vol. i. p. 650 : “ Valiancy (lit que Ionn etoit le memo que Baal. En Gallois Jon, le Seigneur, Dien, la cause premiere. En Basque Jawna, Jon, Jona, &c., Dieu, et Seigneur, Maitre. Les Scandinavee appeloient le Soleil John. . . . Une des inscriptions de Uruler montre ques les Troyens adoroient le mime astre sous le nom de Jona. En Persan ie Soldi est appele Jawnah." Thus we see that the Sun was called Jonah, by different nations of antiquity.

* See Goldzhier : Hebrew Mythology, p. 146. 4 See Tylor: Early History of Mankind, p.

345, and Goldzhier: Hebrew Mythology, pp. 102, 103.

[179]            See Goldzhier’s Hebrew Mythology, p. 198, et seq.

[180]             See Maurice : Indian Antiquities, vol. ii. p. 277.

[181]            See Isis Unveiled, vol, ii, p. 259. Also, Fig. No. 5, next page.

[182]            Hist. Hindostiiii, vol. i. pp. 418-419.

6  See Prichard's Egyptian Mythology, p. 190.

Bible for Learners, vol. i. p. 87. Higgins:

Anacalypsis, vol. i. p. 640. Cory's Ancient

Fragments, p. 57.

[187]            See Smith's Dictionary of the Bible, and ogy” (vo). ii. p. 201), speaking of the mystical

Chambers's Encyclo., art. “Dagon " in both. nature of the name John, which is the same as

[189] SeeBaring-Gould's Curions Myths.               Jonah, says : “ The prophet who was sent upon

* See Cox : Aryan Mythology, vol. ii, p. 26. an embtt>sy to the Xinevites, is styled lonas:

* Ibid, p. 38.                                                                   a title probably bestowed upon him as a mes*

* Curious Myths, p. 372.                                          senger of the Deity. The great Patriarch who

•Since writing the above we find that Mr. preached righteousness to the Antediluvians,

Bryant, In his “Analysis of Ancisnt Mythol- is styled Oan and Oann$st which la the sanu

a* Jonah."

[190]                                                                                               From Maurice : Hist. Hindostan, vol.            * See the chapter on “ The Trinity,” in

p. 495.                                                                                       part eecond.

[191]             Higgins : Anacalypsis, vol. i. p. 634. See * * See Higgins: Anacalypele, toI. L p. 640. also, Calmet’B Fragments, 2d Hundred, p. 78.

[192] Giles : Hebrew and Christian Records, vol. 1. p. 249.

9 Genesis, xvii. 10.

1 Giles : HebrewandChristian Records, vol. I. p. 251.

* Mr. Herbert Spencer shows (Principles of Sociology, pp. 290, 295) that the sacrificing of a part of the body as a religious offering to their deity, was, and is a common practice among savage tribes. Circumcision may have origin

[193]            Orton : The Andes and the Amazon, p. 322.

[194]            This was done by cutting off the clytorls.

8 Orton : The Andes and the Amazon, p.

822. Gibbon’s Rome, vol. iv. p. 5G3, and Bible for Learners, vol. i. p. 319.

“At the time of the conquest, the Spaniards found circumcised nations in Central America, aud on the Amazon, the Tccuna and Manaus tribes still observe this practice. In the South Seas it has been mot with among three different races, but it is performed in a somewhat different manner. On the Australian continent, not all, but the majority of tribes, practiced circumcision. Among the Papuans, the inhabitauts of New Caledonia and the New Hebrides adhere to this enstom. In his third voyage, Captain Cook foond It

1 See Beal: Hist. Buddha, p. Ill, etseq.                             Ancient Art and Mytlio., p. 178, and Bulflnch:

[199] Bell's Pantheon, under “PerseusKnight:                     Age of Fables, p. 161.

[200] Bell’s Pantheon, vol. i. p. 118. Taylor’s Diegeeis, p. 190. Higgins : Anacalypsis, vol. ii. p. 19.                      4 Ibid.

8 Bell’s Pantheon, vol. i. p. 122. Dupuis : Origin of Religious Belief, p. 174. Goldziher :

Hebrew Mythology, p. 179. Higgins : Anaca- lypsis, vol. ii. p. 19.

[203]Bell’s Pantheon, art. “Osiris;” and Bnl-

finch; Age of Fable, p. 891.

[205] See Goldzhier : Hebrew Mythology, p. 430,

and Bulflnch i Age of Fable, 440.

[207]             Chapter xxii.

1 See Smith's Chaldean Account of Genesis,

p. 133, et seg,

* See Frog. lielig. Ideas, vol. i. p. 823.

•  See Higgins : Anacalypeis, vol. ii. p. 19.

[212] “ Septuagint.”—The Old Greek version of

the OM Testament.

[214] Vulgate.”—The Latin version of the Old

Testament.

3 The Pentateuch Examined, vol. ii. pp. 186, 287.

[215]            The Religion of Israel, p. 9.

4 Besides the many other facts which show that the Pentateuch was not composed until long after the time of Moses and Joshua, the

following may be mentioned as examples;

[218] Chambers's Encyclo., art. “Jews.” The Religion of Israel, pp. 10, IX.

[219]                    The Religion of Israel, p. 11.

8  See Ibid, pp. 120,122.

* See Ibid, p. 122.

[222] The account of the Jfruftnp of this book by

1  The Rcligioo of Israel, pp. 186,187.                         * See Chambers's Encyclo., art. “ Bible.”

[224] “ Talmud."—The books cootaioiog the « The Religion of Israel, pp 240, 241. Jewish traditions.

[225] The Religion of Israel, p. 11.

9  The Pentateuch Examined, vol. ii. p. 173. 8 The Religion of Israel, p. 241.

[226] “ What 1b the Bible,” by J. T. Sunderland.

“The Bible of To-day," by J. \V. Chadwick.

“Hebrew aud Christian Records.” by the Rev.

Dr. Giles, 2. vols. Prof. W. R. Smith’s article

on “ The Bible,” in the last edition of the En

cyclopaedia Britannica. “Introduction to the

Old Testament,” by Davidson. “The Penta

teuch and the Book of Joshua Examined,” by

[234] Ibid, pp. 29, 100. Also, Assyrian Discov

eries. p. 397.

1 Tree and Serpent Worship, pp. 0, 7.

[237] See Appendix, o.

9 See Wcstopp & Wakes, “Phallic Worship.*'

* In chap. ii.

[240] See Assyrian Discoveries, pp. 167,168, and Chaldean Account of Genesis.

[241] Chambers’sEncyclo., art. “Deucalion.”

* See chapter ii.

1 Prog. Relig. Ideas, vol. i. p. 185, and Maurice : Indian Antiquities, yoI. ii. p. 277.

[244] Chapter ii.

•  See Dunlap’s Son of the Man, p. 153, note.

[246]          Chaldeau Account of Genesis, pp. 27, 28. a Sec Note, p. 109.

* See Inman : Ancient Faiths, vol. 11. p. 685.

*“ Targwn."—The general term for the Aramaic versions of the Old Testament.

[247] The Religion of Israel, p. 49.

a Bell's Pantheon, vol. i. p. 122. Higgins: vol. ii. p. 19.

• In claiming the ‘‘mighty man ” and “ lion* killer ” as one of their own race, the Jews were simply doing what other nations had done be

[250] See Knight: Ancient Art and Mythology,

pp. 92, 93.

[252] Chaldean Account of Genesis, pp. 168 aDd

174; and Assyrian Discoveries, p. 1G7.

1 Chaldean Account of Genesis, p. 168.

[255] The Science of Religion, p. 40.

[256] See the Bible for Learners', vol. i. pp. 317, 418 ; vol. li. p. 301. Dunlap's Soil of the Man, p. 3, and his Spirit Hint,, pp. OS and 1S2. Inman : Ancient Faiths, vol. ii. pp. 782, 783; and Goldziher : Hebrew Mythul.. pp. 227, 240, 242.

3The Bible for Learners, vol. i. p. 317. Dunlap's Son of the Man, p. 3 ; and Spirit Hist., p. 08. Air- ». Goldziher: Hebrew Mythol.. p.159.

8The Bible for Learners, vol. i. p, 20, and 317 ; vol. ii. p. 301 and 328. Dunlap's Son of the Man. p. 3. Dunlap's Spirit llist., 08; Mytderie* of Adoni pp. xvii, and 108 ; and The lteligioi Oi'Israel, p. 38.

4  Bunsen . Keys of St. Peter, pp. 101, 102.

6 The Bible for Learners, vol. i. pp. 175-178, 317, 322, 448.

« Ibid. 115.

^ Ibid. i. 23, 321 ; ii. 102, 103, 100, 264, 274. Dunlap's Spirit Hist., p. 108. Inman : Ancient Faiths, vol. i. p. 438 ; vol. ii. p. 30.

0 The Bible for Learners, vol. i. pp. 88, 318 ; vol. ii. pp. 102, 113, 300. Dunlap: Sou of the Man, p. 3; ami Mysteries of Adoni, p. xvii. Muller : The Science of Religion, p. 261.

9The Bible for Learners, vol. i. pp. 21-25, 105, 301 ; vol. ii. pp. 102, 136-138. Dunlap : Sou of the Man, p. 3. Mysteries of Adoni, pp. 108, 177. Inman : Ancient Faiths, vol. ii. pp. 782, 783. Bunsen : The Keys of St. Peter, p. 91. MQUer : The Science of Religion, p. 181. Bal, Bely or Belus was an idol of the Chal

> Matthew, i. 18-25.                                                     recorded in the Koras, which Bays that Gabriel

[258] The Luke narrator tellB the story in a dif- appeared nnto Mary in the shape of a perfect ferent manner. HiB account is more like that man, that Mary, upon seeing him, and seeming

ferent ways, such as Krishna, Khrislina, Krishnu, Chrisua, Cristna, Christna, &c. We have followed Sir Wm. Jones’s way of spelling it, and shall do so throughout.

[260] See Asiatic Researches, vol. i. pp. 359-275.

* Ibid. p. 2U0. We may say that, “ In him

dwelt the fulness of the Godhead bodily.” (Colossians, U. 9.)

[263] Hist. nindoBtan, vol. ii. p. 327.

a Ibid. p. 329.

the mystery, which was kept secret since the

* Vishnu Purana, p. 502.

[267] Ibid. p. 440.

*       u Now to him that is of power to establish

you according to my gospel, and the preaching

of Jesus Christ, according to the revelation of

[271]           Tree and Serpent Worship, p. 212,

[272]            King : The Gnostics and their Remains, p. 1G8, and Hist, nindostan, vol. ii. p. 485. R. Spence Hardy says: *• The body of the Queen was transparent, and the child could

be distinctly seen, like a priest seated upon a

throne in the act of saying bnna, or like a golden image enclosed in a vase of crystal;

bo that it could be known how much he grew every succeeding day.1’ (Hardy • Manual of

[276] See Asiastic Res., vol. x., and Anac., vol.

1. p. 062.

a Davis : Hist. China, vol. I. p. 161.

[279] “The ‘toe-print made God1 has occa

sioned much speculation of the critics. We may simply draw the conclusion that the poet meant to have his readers believe with him that the conception of his hero was supernatural.” (James Legge.)

a The Shih-King, Decade ii. Ode 1.

* See Thornton’s Eist. China, vol. i. pp. 199, 400, and Buckley's Cities of the Ancient World,

[283] Bonwick: Egyptian Belief, p. 407.

a Renouf : Relig. of Anct. Egypt, p. 103.

* See Herbert Spencer's Principles of Sociology, vol. i. p. 4M0.

[286] Kenrick's Egypt, vol. i. p. 431.

[287] Roman Antiq., p. 124. Boll’s Panth., i. 328. Dupuis, p. 258.

a Tales of Anct. Greece, p. 55.

* Greek and Italian Mytho., p. 81. Bell’s Panth., i. 117. Roman Antiq., p. 71, and Mur* ray's Manual Mytho., p. 118.

[290] L’Antiquite ExpliqnSc, vol. i. p. 229.

•Euripides: Bacchae. Quoted by Dunlap;

[292] Auol. 1. ch. ttH.

3              Bell's Pantheon, vo). ii. p. 67. Bulflnch : The Age of Fable, p. 19.

5  Bell's Pantheon, vol. i. p. 25.

[295]           Ibid, p. 74, and Bulflnch : p. 248.

* Tacitus : Annals, iii. Ixi.

[297]           Tales of Anct. Greece, p. 4.

[298]            See Middleton's Letters from. Rome, pp. 37, 38.

• * See Religion of the Ancient Greeks, p. 81, and Gibbon's Rome, vol. t. pp. 8-1, 85.

* Draper : Religion and Science, p. 8.

•  Draper : Religion and Science, p. 17.

[302] Socrates • Eccl. Ilist. Lib. 8, ch. xix.

[303] Draper : Religion and Science, p. 8. Compare Lnke i. 25-35.

'* pJiUostrutus. p. o.

9  See the chapter on Miracle??.

[306] See Higgins : Auacalypsis, vol. i. p. 151»

1 Eusebius : Eccl. Hist., lib. 2, ch. xtii.     vl. ICO and 175-6.

a Ibid. ch. xiii.                                            5 Ibid.

[309]                                                              See Mallet's Northern Antiquities.         * See Kingsborough : Mexican Antiquities,

4 See niggins : Anacalypsis, vol. ii. p. 32, vol. vl, p. 170.

Klageborough:  Mexican Antiquities, vol. 1 Ibid. p. 175.

[310]

[311]        See King&borougb : Mexican Antiquities, vol. v) p. 176.

[312]        lbffl. p. 166.

* Brinton : Myths of the New World, pp.

180, 181.

[315] Squire : Serpent Symbol, p. 191.

»Ibid.

• Ibid.

• Ibid, p. 102.

• “ U we seek, in the first three Gospels, to know what hie biographers thought of Jesus,

we find his true humanity plainly stated, and if

[321]             Mark, xiii. 32.

3 Mark, x. 40.

1 Sec The Bible for Learners, vol. iii. p. 57. gated this subject in his Christ of Paul,” !•

[324] Eusebius : Eccl. Hist., lib. 3, ch. xxiv.                Which the reader is referred.

• Mr. George Reber has thoroughly investi- 1 See Gibbon's Rome, vo). i. pp. 515-517.

1 Gibbon's Gome, vol. iv. pp. 488, 489.

[326] See Lardner’s Works, vol. viii. pp, 895, 896.

i Eusebius; Eccl. Hist., lib. 5, cb. xxv.                           * L&rdner : vol. viii. p. 404.

[328] Ireuaeue: Agaiust Heresies, bk. i. c. xxiv.

[329]        See Gibbon's Rome, vol. iv. p. 516

[330] Matthew, ch. ii.

[331] See Knight: Ancient Art and Mythology, p. 53.

[332] Allen's India, p. 456.

* See Prog. Relig. Ideas, vol. i. p. 221.

[334] See Bnnsen’s Angel-Messiah, pp. 32,33,33.

9 See Beal; llist. Buddha, pp. 33, 33, 33.

9 See Bunsen's Angel-Mestiah, p. 36.

[337] Willtams’e Indian Wisdom, p. 347.

* See Hist, nindostan, ii. 336.

4 See Higgins: Anacalypsis, vol. i. p. 561.

For that of Crishna, see Vishnu Purana, book v.

[341] Baring-Gould : Legends of the Patriarchs, p. 149.

9 Calraet's Fragments, art. “ Abraham."

1 Farrar's Life of Christ, p. 52.

[344] Tacitus: Annals, bk. xiv. ch. xxii.

1 Life of Christ, to] 1. p 144.                                         * See Thomas Scott'a English Life of Jtsoa

[346] Matthew ii. 2.                                                        for a fall investigation of this subject.

[347] Luke, II. 8-13.

3 Translated from the original Sanscrit by E. II. Wilaou, M. D., F.R.S.

[349] All the virgin-born Saviours are born at midnight or early dawn.

[350]            See Tales of Ancient Greece, p. 55.

1 See Beal: Ilist. Buddha, pp. 43, 55, 56,                                    * See Prichard's Egyptian Mythology, p. 56,

and Bunsen’s Angel-Messiali, p. 35.                                         and Kenrick's Egypt, vol. i. p. 408.

8 Sec Amberly : Analysis of Religious Be- 6 Bomvick: Egyptian Belief, p. 484, and lief, p. 8i.          Kenrick’s Egypt, vol. i. p. 408.

[352] Davis : Ilistory of China, vol. ii. p. 48. See a See Tales of Aucient Greece, p. 4. also Thornton : Hist. China, i. 152.

[353] “ The original word here is ‘ Jragoi,' from which comes our word ‘ Magician.' . . . The persons /ure denoted were philosophers, priests, or astronomers. They dwelt chiefly in Persia and Arabia. They were the learned men of the Eastern nations, devoted to astronomy. 150

[354] Higgins : Anacalypsis, vol. i. pp. 129, 130,

and Maurice . Hist. Hindostan, vol. ii. pp. 236,

257 and 317. Also, The Vishnu Purana.

a Oriental Religions, pp. 500, 501. SeSilso, Ancient Faiths, vol. ii. p. 353.

• Asacaljpeis, vol. i. p. 157.

[359]            Bunsen's Angel-Messiah, p. 36.

* See Amberly’s Analysis, p. 231, and Ban* ten's Angel-Messiah, p. 36.

8  Beal: Hist. Buddha, p. 58.

[362]            Oriental Religions, p. 491.

* See Prog. Relig. Ideas, vol. 1. p. 200.

'Taylor's Diegesis, p. 150. Roman Anti- * Beil’s Pantheon, vol. It p. 218. qnities, p. 136, and Bell's Pantheon, Yol. i. p. 4 Ibid. vol. t p. 47.

[365]                                                                * Ibid. p. 20.

? Matthew, it,                                                                             » Eusebius's Life of Constantine, lib. 3, ck*

[367] Luke, ii,                                                                         xl., xli. and xlii.

[368]             Aryan Myths, vol. ii. p. 107.

[369]             Sec Amberly's Analysis, p. 220.

[370]          Protevangelion. Apoc. chs. xii., xiii., and xiv., and Lily of Israel, p. 05.

3  Sec Higgins: Auacalypsis, vol. ii. pp. 08,

00.

*Farrar's Life of Christ, p. 38, and note. See also, Hist. Hindostan, ii. 311.

1 Inman : Ancient Faiths, vol. ii. p. 460.                       * See Higgins : Anncalypsis, vol. i. p. 322,

3 Cos : Aryan Mythology, vol. H. p. 133.           and Dupuis : Origin of Rclig. Belief, p. 119.

Higgins : Anacalypsis. vol. i. p. 130. See also,              * Tales of Anct. Greece, p. xviii.

Vishnu Furana, p. (502, where it says:                              • Bell’s Pantheon, vol. i. p. 27. Roman An*

“ No ]>crson could bear to gaze upon Devaki tiquitic?, p. 136. from the light that invested her.”                    1 Inman : Ancient Faiths, vol. ii. p. 460.

[372] Sec Beal: Hist. Buddha, pp. 43, 46, or Anacalypsis, vol. i. p. 649.

Bunsen’s Angcl-Messiah, pp. 34, 35.                              6 See Hardy: Manual of Buddhism, J>. 145.

1 Bunsen : The Angel-Meesiah, p, 84.       See              1 As we saw in Chapter XII.

also, Beal: Hist. Buddha, p. 32, and     Lillie ;               4 Higgins ; Anacalypsis, vol, I, p, 150,

Buddha and Early Buddhism, p. 73.                                * See Rhys David's Buddhism, p. 28.

[374] Thornton t Hist. Chiaa, I. 138.                             • See Cox j Aryan Myths, vol, ii. p. 21.

[375] That is, a passage in the Old Testament was construed to mean this, although another and more plausible meaning might be inferred. It is when Abraham is blessed by the Lord,

1G0

[376]            Scott’s English Life of Jesos.

[377] Matthew, xiii. 54; Luke, iv. 24. a Mark, ii. 35.

8 “There is no doubt that the authors of the genealogies regarded him (Jesus), as did hie countrymen and contemporaries generally, as the eidest son of Joseph, Mary's husband, and that thsy had no idea of anything miraculous connet ted with his birth. All the attempts •f the old commentators to reconcile the in

[378] See Higgins: Anacalypsie, vol. 1. p. 130. Asiatic Researches, vol. i. p. 239, and Allen's

India, p. 379.

a Hist. Hindostan, li. p. 310.

•        See Higgins : Anacalypsis, vol. i, p. 157.

Bunsen : The Angel-Messiah. Davis: Hist.of

China, vol. ii. p. 80, and Hue's Travels, vol. 1.

p. 327.

* Allen's India, p. 379.

[386] A heavenly voice whispered to the foster*

father of Jesus, and tcld him to fly with the child into Egypt, which svas immediately done. (See Matthew, ii. 13.)

[388] Life and Reiig. of the Hindoos, p. 184.

[389] See Prog. Rclig. Ideas, vol. i. p. 61.

3 See Uiggius : Anacalypsis, vol. i. 130, 13 .

and Maurice: Indian Antiquities, vol. i. pp.

112, 113, and vol. iii. pp. 45, 95.

[393] Bonwick: Egyptian Belief, pp. 153 and 133.

* Indian Antiquities, vol. i. pp. 112, 113,

1  The Shih-king. Decade ii, ode 1.

[396] In the Apocryphal Gospel of the Birth of

Mary and *• Protuvangelion.”

[398] Sue Bell’s Pantheon, vol. L p. 9. Cox:

Aryan Mythology, vol. ii. p. 58, and Bulfinch :

The Age of Fable, p. 101.

* Bell's Pantheon, vol. i. p. 27. Cox : Aryan

? Cox: Aryan Mytho. ii. p. 81.                                        ‘Boll’s Pantheon, vol. i. p. 188. Cox:

[403]                                                                                        Ibid. p. 84.                        Aryan Mytho. vol. ii. p. 296.

• Ibid. p. 150.                                                                        5 Uerodotns: bk. v. ch. 92.

[404]         Bible for Learners, vol. iii. pp. 71-74.

1 See Farrars Life of Christ, p. GO.                         Christian art of the flight of the Holy Family

[406] Bonwick : Egyptian Belief, p. 368.                     into Egypt. (See Mounmental Christianity, p.

* There are no very early examples in 239.)

[408]        See lloaomeoUl Christianity, p. 238.

1 Matthew, iv. 1-11.                                                     ford, Eogland.

* See Lardner’s Works, vol. viii. p. 491.                   4 The Bishop of Manchester (England), Jn

[410]         Words of the Rev. E. Garbett, M. A., in a the “ Manchester Examiner and Times.” sermon preached before the University of Ox- 6 See Lillie's Buddhism, p. 100.

1 Pp. 44 and 172, 173.                                                    39. Beal: Hist. Buddha, pp. xxviii., zxiz.,

8 Translated by Prof. Samuel Beal.                          and 190, and naidy: Buddhist Legends, p.

[412] See also Bunsen's Angel-Messiab, pp. 38, xvii.

1 Dnpnis: Origin of Religions Belief, p. 240.             4 Life nod Relig. of the Hindoos, p. 134.

* Chambers's Enclyclo. art.44 Zoroaster.”                     • Baring-Goold: Orig. Relig. Belief, yoI. L

[414]         See Kingsboroogb: Mexican Antiquities, p. 341.

?ol. yi. p. 200.                                                                         • Ibid.

[415] Acosta: Hist. Indies, vol. ii. p. 339.

5 Exodus, xxiv. 28.

1 Dent. ix. 18.

* 1 Kings, xix. 8.

nights11 at the time of the flood.

1 See Kingsborough’s Mexican Antiquities, toI. vi. p. 223.

* Bonwick’s Egyptian Belief, p. 370.

[421] Brinton : Myths of the New World, p. 94.

* Max MQller’B Chips, vol. ii. p. 279.

* Brinton ; Myths of the New World, p. 94.

*        Ibid. According to Genesis, vii. 12, “ the

rain was upon the earth forty days and forty

11. Kings, xi. 42.                                                                     • See Higgins1 Anacalypsis, vol. i. p. 70S;

[427]                                                                                       I, Samuel, xvii. 16.      vol. ii. p. 402.

1  Gen. vii. 12.                                                                          * See Ibid. vol. ii. p. 70S.

[428]        Exodus, xxiv. 18—xxxiv. 28.

[429] Monier Williams : Hinduism, pp. 38-40.

1 Monler Williams: Hinduism, p. 86.                                    2 See Prog. Relig. Ideas, vol. 1. p. 803.

[431] Kenrlck’s Egypt, vol. 1. p. 443.

[432]        Pages 274 and 612.

[433]        “On rcconte fort diversement lamortde Crishna. Une tradition remarquable et avdree le fait perir sur un bois fatal (un arbre), ou il fut cloud d'un coup de fldche.” (Quoted by Higgins: Anacalypsis, vol. i. p. 144.)

[434] Sec Higgins: Anacalypsis, vol. i. p. 499, and Mre. Jameson's “History of Our Lord in Art,” ii. 317, where the cross is called the “accursed tree.”

s Chap. xxi. 22, 23 : “If a man have committed a sin worthy of death, and he be to be put to death, and thon hang him on a tree : his body shall not remain all night npou the tree, but thon shalt In any wise bury him that day; (for he that is hanged Is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance.”

* Galatians, iii. 13.

[437] See Higgins: Anacalypsis, vol. i. p. 146, and Iuman's Ancient Faiths, vol. i. p. 402.

1 Monumental Christianity, p. 128.                                             4 Vasudeva means Cod. Sec Vishnu Purana,

* Ancient Faiths, val. i. p. ill.                                             p. 274.

[439]                                                                                              Luke, sxili. 89-43.       6 Vishnu Purana, p 612.

[440] See Prog. Relig. Ideas, vol. i. p. 72. a ‘ Si ita sc res habet, ut ezietimat Beau- sobrlus, IndU et Budutce quorum religio, eadem est ac Tibctana. nonoisi a Manicliatis nova base deliriorum portenta accepcrunt. Ilie- namquo Rentes prsscrtiin in urbe Nepal, Luna XII. Budr bcu Bhadon Anrju-di mensis, dies feBtoa auspientune Dei India, erignut ad illins

[441] “ II? conviennent qu’il a repandu eon sang

pour le saint du genre hnmain, ayant ete perce

de clous par tout eon corps. Quoiqu'iU ne

disent pas qu’il a eouHert le supplicc de )a

croix, ou on trouve pourtant la figure dans leurs

livrcs.” (Quoted in Higgins’ Anacalypsis, vol.

ii, p. 118.)

9 ‘'Although the nations of Europe have changed their religions during the past eighteen

very partially. . . . The religious creeds, rites, customs, and habits of thought of the

Hindoos generally, have altered little since the

days of Manu, 500 years b. c.” (Prof. Mooier Williams : Indian Wisdom, p. iv.)

* See Higgins: Anacalypsis, vol. i. pp. 147,

centuries, the Hindoo has not done so, except

[454]          Quoted in Anacalypsis, vol. 11. p. 118.

3  Bunsen's Angcl-Messiah, p. 20.

* Beal: Uiet. Buddha, p. 33.

4  Hue’s Travels, vol. 1. pp. 320, 327.

* Mtlller : Hist. Sanscrit Literature, p. 80.

1 See Maurice: Indian Antiquities, vo). v. p. 95, aud Williams : Hinduism, p. 214.

7  "Ue in mercy left paradise, and came down to earth, because he was filled with com* passion for the sins aud miseries of mankind. He sought to lead them into better paths, and took their sufferings upon himself, that he might

[455] Quoted in Preg. Relig. Ideas, vol. i. p. 211.

8 Ibid.

8See Renouf : Religions of Ancient Egypt, p. 178.

[458] Bonwick : Egyptian Belief, p. 155.

• Murray: Manual of Mythology, p. 348.

[460]          Dupuis : Origin ot Religious Belief, p. 235.

* Vol. ii.

*Lactant. tnst., div. iv. chap. xiii. in Anac- alypsis, vol. i. p. 544.

[461] Chambers's Kncyclo., art. “Prometheus.” 5 “ Prometheus has been a favorite subject with the poets. Ho is represented as the friend of mankind, who interposed in their behalf when Jove was incensed against them.” (Bul- finch : The Age of Fable, p. 32.)

“ 111 the mythos relating to Prometheus, he always appears as the friend of the human race, suffering in its behalf the most fearful tortures.” (John Fiske: Myths and Myth- makers, pp. 64, 65.) “ Prometheus was nailed to the ro:ks on Mount Caucasus, with arms

[462] Petneus was an interchangeable synonym >f the name Occanus.

a “ Then Peter took him, and began to rebuke him, saying: Be it far from thee. Lord ; this shall not be unto thee.” (Matt. xvi. 22.)

*    And there followed him a great company of people, and of women, which also bewailed and lamented him.” (Luke, xxiil. 27. >

[465] See Taylor’s Dicgcsis, pp. 103, 104, or Pot

ter’s ASschylus.

*       ** They say that the god (Bacchus), the off

spring of Zeus and Dcmeter, wa9 torn to

pieces.” (Diodorus Siculus, in Knight, p. 156,

note.)

*       See Knight: Anct. Art and Mythology, p.

Ob, note, Dupuis : Origin of Religious Belief,

253. niggius: Anacalypsis, vol, ii. p. 102.

’ Knight: Ancient Art and Mythology, p.

[475] See Taylor’s Diegesis, p. 153.

3  See the chapter on “Miracles of Jesus.”

8 See Dupuis : Origin of Religious Belief, p. 204.

[478]             See Monumental Christianity, p. 186.

6 See Higgins : Anacalypsis, vol. ii. p. 15.

[480]            Sec Giles : Hebrew and Christian Records, vol. ii. p. 86.

[481]     See Anacalypsis, vol. ii. p. 15, and our

chapter on Christian Symbols.

K This subje?t will be referred to again in

[484] Prog. Itelig. Ideas, vol. i. pp. 258, 250.

*       Maicom : Ilist. Persia, vol. i. Ap. p. 494 ;

Nimrod, vol. ii. p. 31. Anacalypsis, vol. i. p. 649.

* Col. i. 26.

* See Bonwick : Egyptian Belief, p. 102.

*       See Dunlap’s Son of the Man, p. 39, mar-

fflnal note.

*       “ In the beginning was the Word, and the

Word was with God. and the Word was God.”

(John, 1.1.)

[494] See Bunsen’s Bible Chronology, p. 5. Keys of St. Peter, 125. Volney's Ruins, p. 168.

a Giles : Hebrew and Christian Records, p. 64, vol. ii.

8Ibid. p. 86, and Taylor's Diegesis, pp. 203, 20o, 407. Dupuis : p. 267.

[497] Eusebius : Ecel. Hist., lib. 1, ch. iv.

6  See Dunlap’s Son of the Man, p. 78.

* See Ibid. p. 39.

[500] Ganesa la the Indian God of Wisdom. (See Asiatic Researches, vol. i.)

s The Ring and circle was an emblem of god, or eternity, among the Hindoos. (See Lundy : Monumental Christianity, p. 87.)

* The Cobra, or hooded snake, Is a native of the East I

[Prometheus]

[620]                                                                                          Prog. Relig. Ideas, vol. i. p. 68.       Travels, &c.

• Hist. Ilindostan, vol. ii. p. 269.                                      5 Hardy : Buddhist Legends, pp. xxi. xxii.

8  See Hardy's Buddhist Legends, and East* 8 The Science of Religion, p. 27.

1 Beal: Ilist. Bmldha, pp. 246, 247.                        det, pp. 186 aud 192. Bournouf : Intro, p.

[624]            Dhammapada, pp. 47, 50 aud 90. Bigan- 150. In Lillie's Buddhism, pp. 139, 140.

[625]            Hardy : Manual of Buddhism.

[626]             See Prog. Helig. Ideas, vol, i. p. 229.

[627]             See Tylor : Primitive Culture, vol. i. p. 135, and Hardy : Buddhist Legends, pp. 98,126,137.

* See Tylor : Primitive Culture, vol. i. p. 135.

[628]            Thornton s Hist. China, vol. i, p. 341.

[629]             Quoted by Baring-Gould : Orig. Relig. Belief, vol. i. p. 897.

[630]            See Prichard's Mythology, p. 347.

s See Bonwick’s Egyptlau Belief, p. 404.

[632]            See Dupuis : Origin of Religious Belief, 258, and Anacalypsis, vol. il. p. 102. Compare John, Li. 7.

A Grecian festival called thtia was observed by the Gleans in honor qf Bacchus, The priests conveyed three empty vessels into a chapel, in the presence of a large assembly, after which the doors were shut and sealed.

[634] Bell’s Pantheon, vol. i. p. 28.

2 Eusebius: Life of Constantine, lib. 3, cb. fiv.

“ JSsculaphts, the son of Apollo, was endowed by bis father with such skill in the healing art that be even restored the dead to life.” (BulQnch : The Age of Fable, p 24(i.)

[635] “ And when Jesus departed thence, two blind men followed him, crying and saying s

thou son of David, have mercy on ns. . , . And Jesus said unto them: Believe ye that I am able to do this ? They said unto him, Yea>

Lord. Then touched he their eyes, saying *

According to your faith be it unto you,

[639] See Middleton’s Letters from Rome, p. 76. 8 “Nunc Dea, nunc succurre mihi, nam posse medcri

Picta docet temples mnlta tabella tuie.” (Horace:          Tibull. lib. 1, Eleg. iii. In

Ibid.)

[641]             Chambers's Encyclo.. an. “JEsculapius.”

[642]             Murray : Manual of Mythology, p. 180.

6  Apol. 1, ch. xxii.

[644] Deane: Serp. Wor. p. 304. See also, Bell's

[645]            Aryan Mytho. vol. ii. p. 238,

[646]            Herodotus: bk. vi. ch. 61.

8 See Philostratus: Vied'Apo.

Gibbon, the historian, says of him : “ Apol

lonius of Tyana. born about the same time as

Jesus Christ. Ilis life (that of the former) is

related in so fabulous a manner by his disci

ples, that we are at a loss to discover whether

[653] Compare Matt. ix. 18-25. “There came a certain ruler and worshiped him, saying :

* My daughter is even now dead, but come and lay thy hand upon her, aud she shall live,' And Jesus arose and followed him, and so did

his disciples. . . . And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, he said unto them:

‘Give peace, for the maid is not dead, but eleepeth.* And they laughed him to scorn. But when the people were put forth, he went

[657]            See Mosheim. vol. i. pp. 137, 140.

[658]            See Prog. Reiig. Idea?, rol. ii. pp. 241, that belong to God.” (See “ Son of the

242.                                                                                            Man,” p. 67.)

[659]     According to Hieronymus (a Christian 8 See Prog. Reiig. Ideas, vol. ii. p. 316, and

Father, bom a. d. 346), Simon Magus applied Middleton’s Free Inquiry, p. 62.

to himself these words : “ I am the Word (or                   4 Eusebius : Ecc . Hist., lib. 3, ch. xif*

Logos) of God ; I am the Beautiful, I the Ad-                  • Middleton’s Works, v->l. i. p. 54.

vocate, I the Omnipotent; I am all things

[664] Middleton1* Works, vol. i. p. 54.

* Prog, ltelig. Ideas, vol. ii. p. 312, and Middleton’s Works, vol. i. p. 10.

[666]             “ The Egyptians call all men * barbarians' who do not speak the same language as themselves.” (Herodotus, book it. ch. 158.)

“ Hy ‘ barbatnans' the Greeks meant all who were not sprung from themselves—all foreigners.” (Heury Cary, translator of Herodotus.)

The Chinese call the English, and all foreigners from western countries, ""western barbarians •” the Japanese were called by them the "eastern barbarians." (See Thornton's History of China, vol. i.)

The Jews considered all who did not belong to their race to be heathens and barba* Hans.

[670] Geikie : Life of Christ, vol. i. p. 75.

3  Jewish Antiqiities, bk. viii. ch. ii.

* Middleton’s Works, vol. i. p. fiS.

1 ’? And he coineth to Bcthsaida, and they

bring a blind man unto him, and besought him

to touch him. And he took the blind man by the hand . . . and when he had spit on his eyes, ... lie looked np and said : ‘ 1 see

1 Sec Chambers’s Encyclo., art. “ Tacitus.”               5 See The Bible of To-Day, pp. 873, 278.

[677] See Gibbon’s Rome, vol. i. pp. 539-541.

[678]            Middleton’s Letters from Home, p. 102 See also, Bell’s Pantheon, vol. i. p. 16.

[679]             Dionysius of llalicamassus, one of the most accurate historians of antiquity, says: “ In the war with the Latins, Castor and Pollux appeared visibly on white horses, and fought

[680] See Prefatory Discourse lo vot. Hi. ilid* 2 See Origen: Contra Cdus, bk. l, ch. Ixviii

dleton’s Works, p. M.

[682] See Origen: Contra Celsus, bk. 1, ch. ix.

a Ibid bk. iii. ch. xliv,

* Ibid.

[685]                    Ibid. bk. 1, ch. Ixviii.

«Ibid.

fl Ibid.

[688] Dial. Cum. Typho. ch. lxix.

1Sec King's Gnostics, p. 145. Monumental Hi at. of Our Lord. vol. I. p. 16. Christianity, pp 100 and 402. and Jameson's                     *                      Monumental Christianity, pp.         403-405.

Hist, of Our Lord in Art. rol. i. p. 16.                                 4 Middleton’s Works, vol. i. p.   10.

[690]             See Monumental Christianity, p. 403, and *         See Taylor’s Diegesis, p. 58,

[691] Gibbon's Rome, vol. i. p. 588. An eminent heathen challenged his Christian friend Theophilus, Bishop of Antioch, a champion of the Gospel, to show him but one person

who had been raised from the dead, on the

U. The Christian bishop was unable to give

condition of turning Christian himself upon

[695] Contra CcUu-s bk. 1, cli. ix. x.

* Sec Middleton's Works, pp. 62, 63, 64.

[697]1. Corinthians, i. 22, 23.                                        Matt. xxiv. 29, 30; Acts, ii. 19, 20; Revela

*                                                                                            Matt. xii. 29.                 tlons, vi. 12,13; xvi. 18, et teq,

* Sec, for example, Joel, ii. 10, 31; iii. 15 ;

* The writers of the Gospels were “ I know not what sort of half Jews, not even agreeing with themselves.” (Bishop Fanatus.)

[700] It is also very evident that the history of

Crishna—or that part of it at least which has a

Crishna of qualities or powers belonging to the other deities is a mere device by which his devotees sought to supersede the more ancient gods, the answer must he that nothing is clone in his case which has not been done in the case of

almost every other member of the great company of the gods, and that the systematic adoption

religious aspect—is taken from that of Buddha. Crishna, in the ancient epic poems, is simpiya great hero, and it is not until about the fourth century b. c., that he is deified and declared to be an incarnation of Vishnu, or Vishnu himself in human form. (See Monier Williams’ Hinduism, pp. 103, 103.)

” If it be urged that the attribution to

[706] Vlshnn Purana, p. 502.

[707]             See ch. xvi.

4 Protevangelion, Apoc., chs. xli. and xiii.

[708]             Hist. Hiudostan, vol. ii. 811.

7  Luke, it. 13.

* See eh. xvi.

[711] Hist. Hindostan, vol. ii. p, 311. See also,

chap. xvi.

• Infancy, Apoc., ch. i. 2, 8.

[714] Asiatic Researches, vol. i. p. 259. Hist.

Hindostan, vol. ii, p. 310.

8  See the Genealogies in Matt, and Luke.

•  Matt. ii. 13.

•Matt. ii. 16.

Researches, vol. i. p.259.

acalypsis, vol. i. p. 130. Savary : Travels in

1 Hist. Hindostan, vol. ii. p. 317. Asiatic

8  See ch. xviii.

•  See ch. xviii.

•        Introduc. to Infancy, Apoc. Higgins: An-

[725] Infancy, Apoc., ch. xx. 1-8.

3  Hist, Hindostan, vol. ii. p. 321.

8 Hint. Hindostan, vol. ii. p. 343.

8 Infancy, Apoc., ch. xviii. 1-8.

• Infancy, Apoc., ch. xviii.

8 Hist. Hindostan, vol. H. p. 340. Iryan

Mytho., vol. ii, p. 136.

[732]           Prog. Relig. Ideas, vol. i. p. 71.

[733]           See ch. xx.

[734]            John, xix. 31.

6  See Vishnu Puraua, p. 61-2.

[736]            See ch. xxiii.

[737]             See ch. xxiii.

[738]             See ch. xxiv.

13  See Oriental Religions, p. 504.

[740]            Matt. xxii. Luke, xxviii.

* Luke, xxiii. 13.

[742]            See ch. xxii.

e See Ibid.

[744]             Mutt. xxviii.

[745]              Sec Acts, i. 9-11.

[746]             See passages quoted in ch. xxiv.

14  Malt. xxiv. 31. Rom. xiv. 10.

,T See ch. xxvi.

[749]             See eh. xxvii.

a According to the New Testament.

8 See lihaguvat Gccta.

[752]             John, xiii. 23.

•  Ibid. p. 210.                          7 Matt. xvii. 1-6.

though represented as sporting amorously, when a youth, with cowherdcsscs. Accordiug to the pure Vaisbuava faith, however. Cristina's love for the Gopis, and especially for his favorite Uildhii, is to be explained allegorically, as symbolizing the longing of the human soul for the Supreme. (Prof. Monicr Williams: Ilin- duism, p. 144.) Just as the amorous ''Song of Solomon” is said to be allegorical, aud to mean '‘Christ’s love for his church.”

[755]             See Indian Antiquities, iii. 46, and Asiatic Researches, vol. i. p. 273.

[756]            Vishnu Parana, p. 492, note 3.

I. Timothy, iii. 16.

»* Brahma, Vishnu, and Siva. CrUhna w Yiehnu inhuman form. “A more personal,

8  Williams' Hinduism, p. 215.

19 John, xiii.

[761]            Williams' Hinduism, p. 211.

* Williams1 Hinduism, p. 212.

6  Williams' Hinduism, p. 213.

* John, i. 3.

[765]             Williams' Hinduism, p. 213.

[766] 1. Cor. x. 31.

9 John. viii. 12.

* Williams’ Hinduism, p. 213.

[769]            Matt. vi. 6.

[770] *“ Alexander the Great made his expedition to the banks of the Indus about 327 b. c., and to this invasion is due the first trustworthy information obtained by Europeans concern* ing the north-westerly portion of India and the region of the five rivers, down which the

Grecian troops were conducted in ships by

Nearchue. Megaethenea, who was the embas

sador of Selenkos Nikator (Alexander’s succes

sor, and rnler over the whole region between

the Euphrates and Indus, b. c. 313), at the court of Caudra-gupa (Sandrokottus), in Pataliputra

[776] In speaking of the antiquity of the Bhagavad-gita. Prof. Monier Williams soys: •‘The author was probably a Brahmau and nominally a Vishnava, bnt really a philosopher whose utind was cast in a broad and comprehensive mould, lie is supposed to have lived

in India during the first and second century of our era. Some consider that he lived as late as the third century, and some place him even later, but with these I cannot agree." (Indian Wisdom, p. 137.)

* In order that t he resemblances to Christian Scripture in the writings of Roman philosophers may be compared, Prof. Williams refers the

[779]            Indian Wisdom, pp. 153, 154. Similar 6 Williams’ Hinduism, pp. 119-110. It was

sentiments are expressed in his Hindnism, pp. from these sources that the doctrine of incar- 212-220.  nation was first evolved by the Brahman.

[780]                                                                                          Indian Wisdom, p. iv.        They were written many centuries b. c. (Sea

* Ibid. p. 131.

•  Cox: Aryan Mythology, yol. 11. pp. 137,138. Ibid.)

[783]            Maya, and Mary, as we have already seen,

are one and the same name.

[785]            See chap. xii. Buddha la considered to be an incarnation of Vishnu, although he preached againr-t the doctrines of the Brahmans. The adoption of Buddha as au incarnation of Vishnu was really owning to the desire of the Brahmans to effect a compromise with Buddhism. (See Williams’ Hinduism, pp. t>2 and 108.)

•?Buddha was brought forth not from the matrix, but from the right side, of a virgin.’" (De Guigncs: Uist. dee Huns. tom. i. p. 224.)

“Some of the (Christian) heretics maintained that Christ was born from the side of hie mother.” (Anacalypsis, vol. I. p. 157.)

“ In the eyes of the Budd hist?, thi9 personage is sometimes a man and sometimes a god, or rather both one and the other, a divine incarnation, a man-god ; wbo came into the world to enlighten men, to redeem them, and to indicate to them the way of safety. This idea of redemption by a divine incarnation is eo gen-

19

[787] “As a spirit in the fourth heaven he resolves to give up all that glory iu order to be born in the world tor the purpose of rescuing all men from their misery and every

future consequence of it: he vows to deliver all men who are left as iiwere without a /Saviour." (Bunsen: The Augcl-Messiah, p. 20.)

Manual of Buddhism, p. 144.

“ On a painted glass of the sixteenth cen

tury, found in the church of Jouy, a little

village in France, the Virgin is represented

standing, her hands clasped in prayer, and the

naked body of the child in the same attitude

appears upon her stomach, apparently sup

body of the mother. M. Drydon saw at Lyons

on their mothers’ stomachs, were also saluting each other. This precisely corresponds to

[798]            See King's Gnostics, p. 16S, and Hardy’s

* See chap. xii. note 2, page 117.

posed to bo seen through the garments and

a Salutation painted on shutters, in which the

two infant6 (Jesus and John) likewise depicted

[803]            R. Spence Hardy, in Manual of Buddhism.

[804]             “Mam" is the “Author of Evil,” the “King of Death,” the “ God of the World of Pleasure,” &c., i. the Devil. (See Beal ; Hist. Buddha, p. 86.)

1 See ch. six.

• See ch. xix.

[807]             See chap. xvii.

[808]            Matt. iv. 1-18.

[809] This 1ms evidently an allusion to the Trinity. Buddha, as an incarnation of Vishnu, would be one god and yet three, three gods and yet one. (See the enapteron the Trinity.)

8bee Bum-su’s Angel-Messiah, p. 45, and Beal: llist. Buddha, p. ITT.

8 See ch. xxvii.

Iamldidnis, the great Xeo-Tlatonic mystic, was at one time transjigvred. According to the report of his servnuts, while in prayer to the gods, his body and clothes were changed ton beautiful gold color, but after lie ceased from prayer, his body became aa before. He then returned to the society of hie followers. (Primitive Culture, i. 130, 137.)

8 See that recorded in Matt. viii. 28-34.

8 See ch. xxiii.

8 Bunsen's Angel-Measiah, p. 43.

[815]             See Matt xxviii, John, xx,

[816]                                             See chap, xxiii.           • See Acts, I. 9-12.

18 See ch. xxiv.                    11 See Ibid.

18 See ch. xxv. >8 Matt. xvi. 27; John, v. 22.

[819] Bunsen : The Angel-Messiah, pp. x. and 39.

3  “ That was the true light, which lighteth

* Matt. iv. 1; Mark, i. 13 ; Luke, iv. 2.

Just as the Samaritan woman wondered that

Jesus, a Jew, should ask drink of her, one of

a nation with whom the Jews had no dealings,

approach a monk. And as Jesus continued,

nevertheless, to converse with the woman, so

Ananda did not shrink from this outcast damsel.

every man that cometh into the world.” (John, i. 9.)

And as the disciples *• marvelled ” that Jesus

should have conversed with this member of a

* Muller: Science of Religion, p. 140.

[832]            Matt. v. 17.

8 Muller: Science of Religion, p. 243. See alf^o, Bunsen’s Angel-Messiah, pp. 47, 48, and Amherly's Analysis, p. 285.

[833]            John, iv. 1-11.

so this young Matangi warned Ananda of her

caste, which rendered it unlawful for her to

despised race, so the respectable Brahmans and

[837] Miiller : Science of Religion, p, 27.

* Hardy : Eastern Monachism, p, 230.

9 “Then certain of the scribes and Pharisees answered, saying, .Master, we would see a sign from thee.” (Matt. xii. 38.)

* Mark, xxviii. 18-20.

Buddha at one time said to his disciples :

“ Gautama Buddlia is said to have announced to his disciples that the time of his departure had come : ‘ Arise, let us go hence, my time is come.’ Turned toward the East and with folded arms tie prayed to the highest spirit who inhabits the region of purest light, to Maha timhrna, to the king in heaven, to Devaraja, who from his throne looked down on Gautama, and appeared to him in a self-chosen personality." (Bunsen : The Augel-Messiah. Compare with Matt. xxvi. 33-17.)

[842]             See Matt, xxiv; Mark, viii. 31; J.ake, ix,

18.

“Go ye now, and preach the most excellent law, expounding every point thereof, and un

[845] Beal : Hist. Buddha, p. x. note.

8  Matt. iv. 17.

[847]            i. eto establish the dominion of religion. (See Beal: p. 244, note.)

[848]     The Jerusalem, the Rome, or the Mecca

of India.

This celebrated city of Benares, which has a population of 200.000, out of which at least 25,000 are Brahmans, was probably one of the first to acquire a fame for sanctity, and it has always maintained its reputation as the most sacred spot in all India. Here, in this fortress of Ilindooism, Brahmanism displays itself in all its plontitude and power. Here the degrding effect of idolatry is visibly demonstrated as it is nowhere else except in the extreme south of India. Here, temples, idols, and symbols, sacred

wells, springs, and pools, are multiplied beyond all calculation. Here every particle of gronndis

believed to be hallowed, and the very air holy.

The number of temples is at least two thousand, not counting innumerable smaller shrines. In the principal temple of Siva, called Visves- vara, are collected in one spot several thousand

idols and symbols, the whole number scattered throughout the city, being, it is thought, at jeast half a million.

Benares, indeed, must always be regarded

[856] Rhys Davids' Buddhism, p. 138.

1. Corinth, vii. 1-7.

[858] Rhys Davids’ Buddhism, p. 103.

This is tin.- doctrine of transmigration clearly taught. If this man was born blind, as punishment for some sin committed by him, this sin must have been committed in some former birth.

[860]             Hardy : Buddhist Legends, p. 181.

8 See the story of his conversation with the woman of Samaria, (John, iv. 1.) And with the woman who was cured of the “bloody issue.” (Matt. ix. 20.)

[861]             MQUer: Science of Religion, p. 2-15.

® Hardy : Buddhist Legends, p. 131.

* John, ix. 1, 2.

•  Matt. v. 29.

[865]             Matt. xxi. 1-9.

Bacchus rode in a triumphal procession, on approaching the city of TKelts.              “Pan-

theus, the king, who had no respect for the uew worship (instituted by Bacchus; forbade

[866] Gautama Buddha left behind him no written works, but the Buddhists believe that he composed works w hich his immediate disciples learned by heart iu his life-time, und which were hauded down by memory in their original state until they were committed to writing. This is not impossible: it is known that the Vedas were hauded down in this manner for many hundreds of years, and none would now dispute the enormous powers of memory to which Indian priests and monks attained, when written books were not invented, or only used as helps to memory. Even though they are well acquainted with writing, the monks in Ceylon do not use books in their religious services, but, repeat, for instance, the whole of the rcUimokkka on Uposatba (Sabbath)

[867] Bunsen : The Angel-Messiah, p, 41.

9  “ He joined to his gifts as a thinker a prophetic ardor and missionary zeal which prompted him to popularize his doctrine, and to preach to all without exception, men and women, high and low, ignorant and learned alike.” (Rhys Davids’ Buddhism, p. 53.)

* Bunsen : The Angel-Messiah, p. 45.

* Ibid. p. 40.

*              “ The success of Buddhism was in great part dne to the reverence the Buddha inspired by his own personal character. He practiced honestly what he preached enthusiastically.

[870] It should be understood that the Buddha of this chapter, and in fact, the Buddha of this work, Is Gautama Buddha, the Sakya Prince. According to Buddhist belief there have been many different Buddlms on earth. The names of twentyfour of the Bnddhas who appeared previous to Gautama have been handed down to us. The Buddhavansa or “ History of the Buddhas,1* gives the lives of all the previous Buddhas before commencing the account of Gautama himself. (See Rhys Davids1 Badd* hism, pp. 1T9,18v>.>

3“lhe date asually fixed for Buddha's death is 543 b. 0. Whether this precise year for one of the greatest epochs fn the religions history of the human raco con be accepted is doubtful, bat it Is tolerably certain that Badd*

[871]             Bunsen's Angcl-Mcssiah, p. 50.

*Quoted by Prof. Beal: Hist. Buddha, p. vlJt.

* Rhys Davids' Buddhism, p. 88.

* 6ciencc of Religion, p. 213.

* Rhys Davids’ Buddhism.

«Ibid. p. 1&4.

** It ie surprising,” says RhyB Davids, “ that, like Romans worshiping Augustus, or Greeks adding the glow of the sun-myth to the glory at Alexander, the Indians should have formed

[872] Matt. xxvi. 26. Sec also, Mark, xiv. 22.

9 At the heading of the chapters named in the above note may be seen the words : “ Jesus keepeth the Pa8sover(and) insliluteik the Lord's Supper.”

9 According to the Iloman Christians, the Eucharist is the natnral body and blood of Christ Jesus vertet realiter, bnt the Protestant sophistically explains away these two plain words verily and indeed, and by the grossest abase of language, makes them to mean sffirit. ually by grace and efficacy. “ In the sacrament 20

[873]            “ Leur grand Lama cblebre unc espece de sacrifice avec du pain et du vindont ilprend une

petite qimntito, et distribue le reste aux Lamas presens & cctte ceremonie.” (Quoted in Anac- ulypsls, vol. il. p, 118.)

p. 401.

[876] Viscount Amberiy’s Analysis, p. 46.

8 Baring-Gould : Orig. Relig. Belief, vol. i.

[878] Dr. Grabcs’ Notes on Ircureus, lib. v. c. 2, in Anac., vol. i. p. GO.

8 Quoted in Monumental Christianity, p. 370.

8 See Prog. Rolig. Ideas, vol. i. p. 3G9.

“The Divine Presence called his angel of mercy and said unto him : ‘Go through the midst of the city, through the midst of Jerusalem, and set the mark of Tan (T, the headless cross) upon the foreheads of the men that sigh and that cry for all the abominations thutaredouo in the midst thereof.' “ (Buusen ;

[879]         In the words of Mr. King: “ This expression shows that the notion of blessing or consecrating the elements was as yet unknown to the Christians.”

2 Apol. 1. ch. ixvi.

•  Ibid.

4 lie Prtescriptione Hsercticornm, ch, xi. Tertullian explains this conformity between Christianity and Paganism, by assorting that the devil copied the Christian mysteries.

6 be Tilictioue. de oblatione panis, et de imagine resurrectionis. viileatur dnetiss, de la Cerda ad ea Tertulliani loca nbi de hiseerebus ngilur. Gentiles eitra Christum, talia cele- hra.limt Mithriaca qu:e videbantnr cum doc- trina . lidiaritUn' ct resurrectionis ct aliis l’itibus

[880]                    Keel. Hist. cent. ii. pt. 2, sec. v.

[881]                    Bell’s Pantheon, vol. i. p. 282.

[882] Bell's Pantheon, vol. i. p. 282.

8 Episcopal Communion Service.

[884]            Quoted in Mexican Antiquities, vol. vi. p.

221.

[886]            Acosta : Hist. Indies, vol. ii. chs. xiii, and xiv.

8 According to the “ John ” narrator, .Jesus

ate do Paschal meal, but was captured the evening before Passover, and was crucified

[889]          For further observations on this subject, see Dr. Isaac M. Wise's .Martyrdom of Jesus

of Nazareth,“ a valuable little work published at the office of tlie American Israelite, O’ncin- nati, Ohio.

[891] See Gibbon’s Koine, vol. v. pp. 399, 40!). Calvin, after quoting Matt. xxvi. 20, 2?, says: * There is no doubt that as soon ns these words are added to the bread and the wine, the bread aud the wiue become the true body and the true blood of Christ, so that the substance of bread and wine is transmuted mto the true bn I^ and blood of Christ. lie who denies Hi - (nils the omnipotence of Christ in question,

[892] The Rev. Dr. Geikie makes the assertion

that: “ With the call to repent, John united a

iigniticunt rite for all who were willing to own

their sins, and promise amendment of life. It

was the new and linking requirement of bap

tism, which John had been sent by divine ap• pointrnent to introduce.’’ (Life of Christ, vol.

[898] “Among all nations, and from the very earliest period, water has been used as a species of religious sacrament. . . . Water

was the agent by means of which everything was regenerated or born again. Hence, in all

nations, we find the Dove, or Divine Love, operatiug by means of its agent, water, and all nations using the ceremony of plunging, or, as we call it, baptizing, for the remission of sine, to introduce the candidate to a regeneration, to a new birth unto righteousness.” (Higgins : Anacalypsis, vol. i. p. 529.,)

“ Baptism is a very ancient rite pertaining to heathen religious, whether of Asia, Africa, Europe or America.” (Bonwick : Egyptian Belief, p. 410.)

“ Baptism, or purification by water, was a

[903] Baring-Gould : Orig. Relig. Belief, vol. i.

p. 391.

[905] *• Holy Water "—water wherein the person is baptized, in l he name of the Father, and the Son. and of the Iloly Ghost. (Church of England Catechism.)

3See Taylor's Dicgcsis. pp. 333,334, and nigsins' Anacalypsis, ii. p. 65.

[906]            See Taylor's Diegesis, pp. 80 and 232, and Bariug-Gould'H Orig. Relig. Belief, vol. i. p. 891.

•* De la-vint. qne pour dewnir capable d'entendre les secrets de la creation, reveles

[908]                                                               See Mallet’s Northern Antiquities, pp. 306,              4 Sir George Grey : Polynesian Mytho,, p.

313, 3-20, 36G. Baring-Gonld's Orig. Relig. 32, in Baring-Gonld : Orig. Relig. Belief, vol. 1. Belief, vol. i. pp. 892, 393, and Dupuis, p. 242. p. 392.

[909]                                                                Mallet: Northern Antiquities, p. 206.      0 See Viscount AmberJy’s Analysis Relig

8 Baring-Gould : Orig, Relig. Belief, vol. i. Belief, p. 59.

p.393. Iliggins : Anac., vol. ii. p. 07, and 4 Vol. i. p. 64.

*Monumental Christianity, pp. 389, 390.                4 Ibid. p. 361.

[912]       Kingsborongh: Ilex. Autiq., vol. vt p. * Ibid. p. 369.

114.                                                                                               * Monumental Christianity, p. 890.

1  Hist. Indies, vol. ii. p. 369.                                           7 Bonwick : Egyptian Belief, p. 416.

[913] That man is born in original sin seems to have been the belief of all nations of antiquity, especially the Hindus. This souse of original corruption is expressed in the following prayer, used by them:

1 See Bonwick’s Egyptian Belief, p. 115, aod              * See Higgins : Anacalypsis, vol. i. p. 540.

Monumental Christianity, pp. 206 and 226.                    6 See Taylor’s Diegesis, p. 135.

a Inman : Ancient Faiths, vol. i. p. 159.                        * St. Jerome eaye : “ It is-handed down as

[915] See Williams’ Hinduism.                                    a tradition among the Gymnosophists of India,

[916] Bonwick’S Egyptian Belief, p. 141. a See The Lily of Israel, p. 14.

* Kenrick’s Egypt, vol. i. p. 425.

*              See Draper’s Science and Religion, pp. 47, 48 and Higgins’ Anacalypsis, vol. i. p. 304.

* Pagan and Christian Symbolism, p. 50.

1  Bonwick’s Egyptian Belief, p. 143.                               6 Inman's Ancient Faiths, vol. i. p. 59.

a Ibid. p. 115.                                                                           • See Monumental Christianity, p. 211, and

•  Quoted in Ibid. p. 115.                                                Ancient Faiths, vol. ii. p. 350,

[918]                                                                                              Ibid., and Kenrick’s Egypt.      T Ancient Faiths, vol. i. p. 218.

[919] Jeremiah, xllv. 16-22.

8 See Colcnso’s Lectures, p. 297, and Bon- wick's Egyptian Belief, p. 14S.

8 See the Pentateuch Examined, vol. vl. p. 115, App., and Bomvick's Egyptian Belief, p. 14,S.

[922] See King's Gnostics, p. 91, and Monumental Curislianity, p.224.

•SceDnpuis: Origin of Relig. Belief, p. 237.

[924]            It wouid scorn more than chauce that so

many of the virgin mothers and goddesses of

antiquity should have the same name. The

mother of Bacchus was Myrrha; the mother of

Mercury or Hermes was Myrrha or Maia (See

Ferguson's Tree and Serpent Worship, p. ISC, and Inmnu’s Ancient Faiths, vol. ii. p. 253); the mother of the Siamese Saviour—Sommona Ca- dom—was called Maya Maria, i. e., “ the Great Mary the mother of Adonis was Myrrha

[930] Anacalypsis, vol. ii. pp. 109,110.                     Celtic Druids, p. 163, and Taylor’s Diegesis, p.

8  See Knight’s Anct. Art and Mytho., p. 21,          184.

* See Prog. Kelig. Ideas, vol. i. p. 374, and 1 See Celtic Druids, p. 163, and Dupuis, p.

Mallet: Northern Antiquities.                                          237.

[933] Knight: Anct. Art and Mytho., p. 147.                    8 Ancient Faiths, vol. i. p. 100.

4 See Mallet’s Northern Antiquities.                            9 See Anacalypsis, vol. ii. p. 33, and Mer*

•  See Higgins : Anacalypsis, vol. ii. pp. 108, ican Antiquities, vol. vl. p. 176.

109, 259. Dupuis : Grig. Kelig. Belief, p. 257.

[937]                    Ibid.

8 Ibid.

[939] Higgins : Anacalypfds, vol. i. p. 304.

* Ibid. vol. ii. p. 82.

[941]                    Mexican Antiquities, vol. vl. p. 170.

1 Higgins ; Anacalypsis, vol. i. p. 138-                                       9 Ancient Faiths, vol. i. p. 401.

[943]                                                                                                      Bambino—a term in art, descriptive of the 4 Higgins : Anacalypsis, vol. i. d.

twaddled figure of the infant Saviour.                                             * Letters from Rome, a 84

[945]            Monumental Christianity, p. 208.

[946]             See Ibid. p. 2:29. and Moore's Hindu Pantheon, Inman's Christian and Pagan Symbolism, Higgins’ Anncalypsis. rol. li.. where the figures of Crishna and Devaki may be seen, crowned, laden with jewels, and a ray of glory

eurroundiug their heads.

8 Monumental Christianity, p. 227.

* Ibid.

[950]            Ancient Faith*, vol. ii. p. 7137.

•In King’s Gnostics and their Remains, p. 109, the author gives a description of a procession, given during the second century by Apuleins, in honor of Isis, the “ Immaculate Lady.”

[951] The Pentateuch Examined, vol. vi. p. 113.

1 Bonwick's Egyptian Belief, p. 141. “ Black               * Ancient Faiths, toI. ii. p. 264.

is the color of the Egyptian Isis.” (The Rose-                  * Quoted in Bonwick’s Egyptian Belief, p.

crucians, p. 154.)                                                                     142.

[953]            Ancient Faiths, vol. i. p. 159. In Monte- * Notes 3 and 4 to Tacitus1 Manners of the 'ancon, vol. i. plate xcv., may he seen a rep- Germans, seentation of a Black Venus.

1 Monumental Christianity, p. 14.                                             •   Ibid. vol. iii. p. 47.

[955]                                                                                          Curious Myths, p. 301.      lypsis, vol. i. p. 223.

4  Ibid. p. 302.                                                                            8   Buddha and Early Buddhism, p.               227.

6  Maurice ; Indian Antiquities, vol. ii.                        p.           9 Inman : Ancient Faiths,                       vol.     i. p.  409.

359.                                                                                             Higgins: Anac., vol. i. p. 230.

[956] Carious Myths, p. 287.

* Socrates: Eccl, Hist., lib. v. ell. xvii.

*       Quoted by Rev. Dr. Giles: Hebrew and

Christian Records, vol. ii. p. 86, and Rev. Robert

Taylor: Diegesis, p. 202.

[961] Bonwtck: Egyptian Belief, p. 218, and

Smith's Chaldean Account of Genesis, p. 54.

9 Egyptian Belief, p. 218.

8  Bonomi: Ninevah and Its Palaces, in

Curious Myths, p. 287.

* Curious Myths, p. 287.

1 Cnricms Myths, p. 290.                                                    * See Illastration in Anacalypsis, vol. L p.

• Knight: Anct. Ait and Mytho., p. 31.                      224.

[968] Baring-Gould : Cartons Myths, p. 291.

1 Anct. Art and Mytho., p. 30.

[970] Curious Myths, pp. 230, 231.

• Ibid. pp. 231, 282.

[972]             Stephens : Central America, vol. ii. p. 846,

in Curious Myths, p. 208.

* Curious Myths, p. 293.

* Kicmm Kulturgeachichte, ?. 1*2, In Curl*

[976]            See Ibid, and Monumental Christianity, pp. 15, 92, 123, 126, 127.

*£ec Celtic Droids, p. 101. Anacalypeie, Yol. i. p. 220. Indian Antiq., ii. 68.

*              See Celtic Droids, p. 101. Bonwick's Egyptian Belief, p. 103.

[979] See Celtic Druids, p. 127, and Taylor's Diegcsia, p. 201.

* See Celtic Druids, p. 127.

4 See Bonwick’s Egyptian Belief, p. 216.

T See Cox: Aryan Mythology, vol. ii. 115.

[980]                    See Isis Unveiled, vol. ii. p. 81.

[981]                    Knight: Anct. Art and Mytho., p. 196.

[982]                    Bonwick’s Egyptian Belief, p. 213.

[983]                    Ancient Faiths, vol. i. p. 328.

[984] See Bonwick’s Egyptian Belief, p. 342.

8 See Inman’s Pagan and Christian Symbolism, p. 30.

8 Sec Williams’ Hinduism, p. 99.

[987] See Myths of the British Drnids, p. 44s!.

J Monumental Christianity, pp. 130, 182, 138. A Knight : Anct. Art and Mytho., p. 111.

[989] Indian Wisdom, p. 329.                               6 Lillie : Buddha and Early BuddhiBm, p.

9  Inman : Anct. Faiths, vol. i. pp. 528, 529 ,           227.

and Muller : Science of Relig., p. 315.

[992]             Quoted in Monumental Christianity, p.

134.

[994]            Fergnsson : Tree and Serpent Worship, p. 9.

[995]            Wake : Phallism in Ancient Iteligs,, p. 72.

8 Williams’ Hinduism, p. 169.

[997] Knight : Anct. Art and Mytho., p. 16, and

Fergueson : Tree and Serpent Worship.

1 Knight's Ancient Art and Mythology, p. Priapus, and the other works of Dr. Thomas 170.             Inman.

[1000] See also, K. Payne Knight’s Worship of

[1001] Hebrew and Christian Records, p. 194.

3 Life of Christ, vol. i. p. 659.

* Barnes’ Notes, vol. ii. p. 403.

[1004]       Eusebius : Eccl. Hist., lib. 1, ch. yl.

9 Bible for Learners, vo!. Ui. p. 56.

*              See Chambers’s Encyclo., art. 44 Christmas."

* See Bible for Learners, vol. iil. p. 60.

* “By the iiftli century, however, whether

[1008] See Monier Williams : ninduiem, p. 181.

8 See Prog. Relig. Ideas, vol. i. p. 126.

«Ibid. 216.

* Sec Bunsen : The Angel-Messiah, pp. x.-

25, and 110, and Lillie : Buddha and Buddhism, p. 73.

Some writers have asserted that CrUhna is

said to have been born ou December 25th, but

this is not the case. His birthday is held in Jnly-Angnet. (See Williams’ Uindnism, p. 183,

[1016]            "Adytum the interior or sacred part of a heathen temple.

[1017]            "Bambino"—a term used for representations of the infant {Saviour, Christ Jesus, in swaddlings.

* B<>nwick‘s Egyptian Belief, p. 157. See also. Dupuis, p. 237.

[1019] Deinccps Egyptii Pauituham VrnciXEM

magno m honore habuerant; quin soliti sunt

puerum effingere jacentem in prseeepe, quali

[1022]           Anacalypsis, vol. ii. p. 99.

* The Heathen Religion, p. 287; Dupuis, p. 283.

* Bnlflnch, p. 21.

[1025].8ee Bible for Learners, vol. iii. p. 67, aud

1 Dupuis, 160 ; Celtic Druids, and Monu- 8 Hist. Indies, vol. ii. p. 354. mental Christianity, p. 167.    * See Middleton's Works, vol. i. p. 80.

[1027] Anacalypsis, vol. ii. p. 99.                                                  * Knight: Anct. Art and Mytho., p. 33.

*  See the chapter on “Paganism In Christianity.”

[1029]    Bible for Learners, to. ill. p. 67.

[1030] “ The notion of a Triad of Supreme Powers is indeed common to most ancient religions.” (Prichard’s Egyptian Mytho., p. 286.)

** Nearly all the Pagan nations of antiquity,

in their various theological systems, acknowl

edged a trinity in the divine nature.” (Maur

ice : Indian Antiquities, voi. vi. p. 35.)

” The ancieuts imagined that their triad of

gods or persons, only constituted one god.”

(Celtic Druids, p. 197.)

[1038]      The three attributes called Brahma, Vishnu and Siva, are indicated by letters corresponding to our a. u. m., generally pronounced om. This mystic word is never uttered except in prayer, and the sign which represents it in their tem-

[1039] Indian Antiquities, vol. 1. p. 127.

8 Higgins : Anacalypsis, vol. ii. p. 14.

The following answer is stated by Manetho, an Egyptian priest, to liavo been given by an Oracle to Sesostris : “ On his return through Africa he entered the sanctuary of the Oracle, saying: ‘ Tell me, 0 iliou strong in lire, who before me could subjugate all things ? and who shall after me V But the Oracle rebuked him, saying, ‘ First, God; then the Word ; and with them, the Spirit.' " (Nimrod, vol. i. p. 119, in Ibid. vol. i. p. 805.)

Ilcro we have distinctly enumerated God, the Logos, and the Spirit or Holy Ghost, in a very early period, long previous to the Christian era.

[1041] Bonwick’s Egyptian Belief, p. 404.

«Ibid.

* Ibid.

* Ibid. p. 28.

* Frothingham’s Cradle of the Christ, p. 112.

[1042]          See Indian Antiquities, vol. lv. p. 333, and Taylor’s Diegesis, p. 139.

* See Chambers’sEncyclo., art. “Orpheus.”

* Ibid., art. “Plato.”

* John, i. 1.

[1043] See Fiskc : Myths and Myth-makers, p.

205. Cetsus charges the Christians with a re

coinage of the misunderstood doctrine of the

Logos.

[1047]           See Higgins1 Anacalypsis, vol. i. p. 105.

8  See Indian Antiquities, vol. iii. p. 158.

* Sec Indian Antiquities, vol. vi. p. 346.

Monumental Christianity, p. 65. and Ancient

Faiths, vol. ii. p. 819.                   6 Ibid.

[1052] Isis Unveiled, vol. ii. p. 48.

* Knight: Anct. Art and Mytho., p. 169.

1 Squire: Serpent Symbol, pp. 179, 180.

Mexican Ant., vol. vi. p. 104.

* Kingsborough : Mexican Antiquities, vol.

[1057] Draper: Religion and Science, pp. 53, 54.

[1058]                                                            Athanasius, tom. i. p. 803.     Quoted in frankly pronounced it to be the work of *

Gibbon's Home, vol. ii. p. 310.                                                    drunken man. (Gibbon's Home, vol. iii. p. 665,

Gennadius, Patriarch of Constantinople, was note 114.) so much amazed by the extraordinary compo- 3 Gibbon's Home, vol. iii. p. 87. sition called “ Athanasius' Creed." that he * Ibid. pp. 91, 92.

1A)I their writings were ordered to be destroyed, and any one found to have them In his possession was severely punished.

[1059] See Chap. XXII.

9  See Chaps. XXII. and XXXIX., for Resur

rected Saviours.

9  See Ibid.

* See Clmp. XXIV., and Chap. XXV.

[1064]            See Chap. XII., and Chap. XXXV.

*That is, the holy tme Church. All peoples who have had a religion believe that theirs was the Catholic faith.

[1065]            There was no nation of antiquity who did not believe in ‘'the forgiveness of sins.” especially if some innocent creature mlesmed them by the shedding of Ins blood isee ('hap. IV., and Chap. XX.). and as far ns confession of sins is concerned, ami thereby being forgiven. this too is almost as old as humanity. Father Acosta found it even among the Mexicans. and said that “the father of lies tthc Devil) counterfeited the sacrament of confession. so thin he might be honored wiih ceremonies very like the Christians.” iSeo Acosta, vol. ii. p. 300.)

[1066]          “ No doctrine except that of ft supreme

1 Rev. xi. 7-9.                                                                          < Jude, 6.

[1068]                                                                                        S. Baring-Gould : Legends of Patriarchs, a S. Baring-Gould : Legends of Patriarchs, P 25.           p. 16.

* n. Peter, ii. 4.

1 S. Baring-Gould : Legends of Patriarchs, Dupuis : Origin of Relig. Beliefs, p. 73, and P- 17.             Baring-Go aid’s Legends of the Prophets, p. IS.

* Indian Wisdom, p. 83.                               ‘ S. Baring-Oonld's Legends of Patriarchs,

[1070]    See Renonf's Hibbert Lectures, p. 105. p. 19.

[1071] Priestley, p. 35.

a Sec Bonwlck's Egyptian Belief, p. 411.

[1073] See Inman’s Ancient Faiths, vol. ii. p. 819. Taylor's Diegesis, p. 215, and Dupuis : Origin

of Kelig. Beliefs, p. T3.

[1075] This subject is most fully entered into by Mr. Herbert Spencer, in vol. i. of ** Principle* of Sociology.”

[1076] See Mallet’s Northern Antiquit'cs, p. 429.

[1077] See Fiske, pp. 104-107.

1 Williams1 Hinduism, pp. 182, 183.                            * * See Mailet’s Northern Antiquities, p. 111.

* See Prog Relig. Ideas, vol. i. p. 216.               4 See Kenrick’e Egypt, vol. i. p. 466.

[1078] “The Seventh duy was sacred to Saturn throughout the East/’ (Dunlap's Spirit Hist., pp. 35, 30.

“ Saturn's day was made sacred to God, and the planet is now called coclmb ehabbath, ‘The Sabbath Star.’

“ The sanctification of the Sabbath is clearly connected with the word Shabmi or Shebft, t. e., seven.1" tinman's Anct. Faiths, vol. ii. p. 504.) “The Babylonians, Egyptians, Chinese, and the natives of India, were acquainted with the seven days' division of time, as were the ancient Druids.'* (Bonwiek'x Egyptian Belief, p. 112.) “With the Egyptians the Seventh day was consecrated to God the Father.1' (1 Did.) “ Hesiod, Herodotus, Philostrntns, Ac., mention that day. Homer, Callimachus, and other ancient writers coll the Seventh day the Holy One. Eusebius confesses its observance

[1081] Rev. M. J. Savage.

[1082] Bonwick: Egyptian Belief, p. 182.                      Gibbon's Rome, vol. iii. pp. 142, 143.

a See Eusebius’ Life of Constantine, lib. iv. * See Taylor’s Diegesis, p. 233, and Gib chs. xviii. and xxiii.      bon’s Rome, vol. iii. pp. 142, 143

* See Taylor's Diegesis, p. 237.                                       * Higgins’ Anacalyp?is, vol. i p. 137.

[1085]           See Bell's Pantheon, vol. i. p. 187, and T Ibid. p. 307.

[1086] Moaheim, Cent. ii. p. 202. Quoted in Taylor's Diegesis, p 48.

* Grater's Inscriptions. Quoted in Taylor’s lor’s Diegesis, p. 48, and Middleton’s Letters

Diegesis, p. 237                                                                   from Rome.

*Boldonins’ Epigraphs. Quoted in Ibid.                   < Baring-Gould’s Curious Myths, p. 436.

[1088]       See Bell's Puutheon, vol. ii. p. 237. Tay-

[1089] Sec Higgins’ Anacalypsis.

8  Jones on the Canon, vol. i. p. 11.

Diegesie, p. 49.

8 Compare “Apollo among the Mnscs.” and “The Vine and its Branches” (that is, Christ Jesus and his Disciples), in Lnmly's Jlonvmen- tal Christianity^ pp. 141-143. As Mr. Lundy says, there is so btriking a rcscrablauce be* tween the two, that one looks very much like a copy of the other. Apollo is also represented as the “ Good Shepherd" with a lamb upou his back, just exactly as Christ Jesus is represented in Christian Art. (See Lundy's Mon*

[1090]           Frothingham: The Cradle of the Christ, office is not hereditary, but, like the Pope of

p. 179,                                                                                       Rome, he is elected by the priests. (Inman's

[1091]                                                                                        See Hardy's Eastern Monachism.                         Ancient Faiths, vol. ii. p. 203. Sec a’so, Bell's

Inman’s Ancient Faiths, vol. ii. p. 203, and 1 Davis: Hist China, vol. il. pp. 105.106. Isis Unveiled, vol. i* p. 211.              * GatzlafTs Voyages, p. 800.

[1093]                  See Taylor’a Diegesis, p. 34.

[1094] Ibid. p. 338.

[1095] Hue's Travels, vol. 1. p. 329.

3  See Hardy’s Eastern Monachlsm, p. 163.

[1097] Ibid.

• Ibid.

•“Vestal Virgins,” an order of virgins

consecrated to the goddess Vesta.

1 Acosta, vol. ii. p, 830. 9 Ibid. p. 336.

[1102] Bonwick’s Egyptian Belief, p. 241.

* See Lardner’s Works, vol. viii. pp. 375,376.

[1104]            Renouf \ Ilibbert Lectures, p. 191.

[1105]            Kenan : Ilibbert Lectures, p. 83.

[1106]           See Taylor’s Diegesis, p. 232.

* “At their entrance, purifying themselves

by washing their haude in holy ivater> they

were at the same time admonished to present

[1110]         Edward Gibbon: Decline and Fall, vol. 111. p. 161.

Draper : Science and Religion, pp. 46-49.

[1111]           “ En est nostris temporibns Christiana religio. quani cognoscore ac ecqui seenrissima et certissima sains est: secundum hoc nomen dictum est non secundum ipsaui rem cujus hoc nomen est: nam res ipsa quae nunc Christiana religio nunciipatur oral, et apud antiquos, 110c defuit ah initio generis humani. quousque ipso Cliristus veniret in came, mule vera religio qnaj jam eratesepit appellari Christiana. Ihec est nostris temporibns Christiana religio, non quia prioribus temporihus non fuit, sod quia posterioribns lioc nomen acccpit.*’ (Opera Au- gusttni, vol. i. p. 12. Quoted in Taylor’s Die- gesis, p. 42.)

[1112]           See Eusebius : Ecc). Hist., lib. 2, ch. v.

* “Cum animadvertisset. Gregorius quod ob

1 Gibbon’s Rome, vol. iii. p. 163.                                 4 Justin: Apol. 1, ch. lix»

[1115]                                                                                                 Quoted by Draper : Science and Religion, 6 Octavius, ch. si.

p. 48.                                                                                            “SeeOrigen: Contra Celsns.

* See Taylor’s Diegesis, p. 829.

[1118] Apol. l, ch. xx, xxi, xxii

3 See Taylor’s Diegesis, p M3.

[1120] See Taylor’s Diegesis, p. 338.                                 6 See Middleton’s Letters from Home, p.

*                                                                                         Matt. xix. 12.                   33$; Moebeim, vol. i. cent. 2, pt. 2. rh. 4.

*                                                      &