Jobs Worldwide & Bottom prices, cheaper then Amazon & FB
( 17.905.982 jobs/vacatures worldwide) Beat the recession - crisis, order from country of origin, at bottom prices! Cheaper then from Amazon and from FB ads!
Become Careerjet affiliate

AuthorTopic: APPENDIX A  (Read 1942 times)

0 Members and 1 Guest are viewing this topic.

Offline PrometheusTopic starter

  • BeautifullDisgrace
  • Administrator
  • Hero Member
  • *****
  • Join Date: Feb 2009
  • Posts: 1516
  • Country: nl
  • Location: Tholen
  • Gender: Male
    • View Profile
  • Sign: Libra
APPENDIX A
« on: February 21, 2014, 08:36:55 PM »


AN EXPLANATION OF THE FABLE, IN WHICH THE SUN IS WORSHIPPED UNDER THE NAME OF CHRIST.

It is a fact that at the hour of midnight on the 25th of December, in the
centuries when Christianity made its appearance, the celestial sign, which rose
at the horizon, and the ascendant of which presided at the opening of the new
solar revolution, was the Virgin of the constellations. It is another fact,
that the God Sun, born at the winter solstice, is re-united with her and
surrounds her with his lustre at the time of our feast of the Assumption, or
the re-union of mother and son. And still another fact is, that, when she comes
out heliacally from the solar rays at that moment, we celebrate her appearance
in the World, or her Nativity. It is but natural to suppose that those who
personified the Sun, and who made it pass through the various ages of the human
life, who imagined for it a series of wonderful adventures, sung either in
poems or narrated in legends, did not fail to draw its horoscopes, the same
as horoscopes were drawn for other children at the precise moment of their
birth. This was especially the custom of the Chaldeans and of the Magi.
Afterwards this feast was celebrated under the name of dies natalis, or feast
of the birthday. Now, the celestial Virgin, who presided at the birth of the
god Day personified, was presumed to be his mother, and thus fulfil the
prophecy of the astrologer who had said, " A virgin shall conceive and bring
forth" ; in other words, that she shall give birth to the God Sun, like the
Virgin of Sais. From this idea are derived the pictures, which are delineated
in the sphere of the Magi, of which Abulmazar has given us a description, and
of which Kirker, Seldon, the famous Pic, Roger Bacon, Albert the Great, Blaen,
Stoffler, and a great many others have spoken. We are extracting here the
passage from Abulmazar. " We see," says Abulmazar, " in the first decan, or in
the first ten degrees of the sign of the Virgin, according to the traditions of
the ancient Persians, Chaldeans, Egyptians, of Hermes and of ^sculapius, a
young maiden, called in the Persian language Seclenidos de Darzama, a name when
translated into Arabian by that of Aderenedesa, signifies a chaste, pure, and
immaculate virgin, of a handsome figure, agreeable countenance, long hair, and
modest mien. She holds in her hand two ears of corn ; she sits on a throne ;
she nourishes and suckles a babe, which some call Jesus, and the Greeks call
Christ." The Persian sphere published by Scaliger as a sequel of his notes on
Manilius, gives about the same description of the celestial Virgin ; but there
is no mention made of the child which she suckles. It places alongside of her a
man, which can only be Bootes, called the foster-father of the son of the
Virgin Isis, or of Horus.

The Sun is neither born nor does it die; but, in the relation which the days
engendered by it have with the nights, there is in this world a progressive
gradation of increase and decrease, which has originated some very ingenious
fictions amongst the ancient theologians. They have assimilated this
generation, this periodical increase and decrease of the day, to that of man,
who, after having been born, grown up, and reached manhood, degenerates and
decreases until he has finally arrived at the term of the career allotted to
him by Nature to travel over. The God of Day, personified in the sacred
allegories, had therefore to submit to the whole destiny of man : he had his
cradle and his tomb. He was a child at the winter solstice, at the moment when
the days begin to grow. Under this form they exposed his image in the ancient
temples, in order to receive the homage of his worshippers; "because," says
Macrobius, ** the day being then the shortest, this god seems to be yet a
feeble child." This is the child of the mysteries, he whose image was brought
out from the recesses of their sanctuaries by the Egyptians every year on a
certain day.

This is the child of which the goddess of Sais claimed to be the mother, in
that famous inscription, where these words could be read : " The fruit which I
have brought forth is the Sun." This is the feeble child, born in the midst of
the darkest night, of which this Virgin of Sais was delivered about the winter
solstice, according to Plutarch.

In an ancient Christian work, called the Chronicle of Alexandria, occurs the
following: "Watch how Egypt has constructed the child birth of a virgin, and
the birth of her son, who was exposed in a crib to the adoration of her
people." (See Bonwick's Egyptian Belief, p. 143.)

The Sun being the only redeemer of the evils which winter produces, and
presumed in the sacerdotal fictions to be born at the solstice, must remain yet
three months more in the inferior regions, in the regions affected by evil and
darkness, and there be subject to their ruler before it makes the famous
passage of the vernal equinox, which assures its triumph over night, and which
renews the face of the earth. They must, therefore, make him live during all
that time exposed to all the infirmities of mortal life, until he has resumed
the rights of divinity in his triumph. (See Origin of All Religions, pp. 232,
238.)

In the national library there is an Arabian manuscript containing the twelve
signs, delineated and colored, in which is a young child alongside of the
Virgin, being represented in about the same style as our Virgins, and like an
Egyptian Isis and her son.

" In the first decade of the Virgin rises a maid, called in Arabic
'Aderenedesa'  that is, pure, immaculate virgin,  graceful in person,
charming in countenance, modest in habit, with loosened hair, holding in her
hand two ears of wheat, sitting upon an embroidered throne, nursing a boy, and
rightly feeding him in the place called Hebraea. A boy I say, named lessus by
certain nations, which signifies Issa, whom they also call Christ in Greek."
(Kircher, CEdipiis yEgypticus.')

** The celestial Virgin was represented in the Indian zodiac of Sir William
Jones 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 Horus in
the other. In Roman Catholic countries she is generally represented with the
child in one hand and the lotus, or lily, in the other. In Montfaucon's work
(vol. ii.) 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." {Bible Myths, pp. 474, 475.)

Mr. Cox tells us {Aryan Myths, vol. i., p. 228), that with scarcely an
exception, all the names by which the Virgin goddess of the Akropolis was
known, point to the mythology of the Dawn. In Grecian mythology Theseus was
said to have been born of Aithra, "the pure air"; CEdipus of lokaste, " the
violet light of morning." Perseus was born of the Virgin Danae, and was called
the " Son of the bright morning." In lo, the mother of the *' sacred bull," the
mother also of Hercules, we see the "violettinted morning." We read in the
Vishjiu Purana that "The Sun of Achyuta (God, the Imperishable) 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 horizon were irradiate with joy,"
etc.

As the hour of the Sun's birth draws near, the mother becomes more beautiful,
her form more brilliant, while the dungeon is filled with a heavenly light, as
when Zeus came to Danae in a golden shower. We read in the Protovangelion
Apocrypha (ch. xiv.) that when Christ was born, on a sudden there was a great
light in the cave, so that their eyes could not bear it. Nearly all of the Sun-
gods are represented as having been born in a cave or a dungeon. This is the
dark abode from which the wandering Sun starts in the morning. At his birth a
halo of serene light encircles his cradle as the Sun appears at early dawn in
the East, in all its splendor. In the words of the Veda : 

Will the powers of darkness be conquered by the god of light ?

And when the Sun rose, they wondered how, just born, he was so mighty, 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. His light is powerful, and his mother, the
Dawn, gives him the best share, the first worship among men.

In the Rig-Veda he is spoken of as ** stretching out his arms " in the heavens
" to bless the world, and to rescue it from the terror of darkness." All of the
Sun-gods forsake their homes and Virgin mothers, and wander through different
countries doing marvellous things. Finally, at the end of their career, the
mother, from whom they were parted long before, is by their side to cheer them
in their last hours. Also the tender maidens are there, the beautiful lights
which flush the Eastern sky as the sun sinks in the West. The Sun is frequently
spoken of as having been born of the dusky mother, the early dawn being dark or
dusky.

The Mexican Virgin goddess, Sochiquetzal  the Holding up of Roses  is
represented by Lord Kingsborough as receiving a bunch of flowers from the
embassador in the picture of the annunciation. This brings to mind a curious
tradition of the Mahometans respecting the birth of Christ. They say that he
was the last of the prophets who was sent by God to prepare the way for
Mahomet, and that he was born of the Virgin by the smelling of a rose.
{Antiquities of Mexico, vol. vi., pp. 175, 176.)